Category Archives: runes

Audhruna – Runes of Wealth

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Lately, I have been focusing a lot on wealth, money and prosperity and financial magic. Most people seem to have been affected by that economic shift that has affected the United States over the past year. While it seems the low point has passed, we have not yet a satisfying middle for most people. This of course has many people scrambling, and a lot of magical folk that I know are often turning to some kind of money magic to help them out. Being of a practical bent, this is something I have been working on for a while, and while I am not the Donald Trump of Occultism, I do have some opinions and experience of it.
Two of the books that I have read recently that focused on financial magic are “The Sorcerer’s Secrets” by Jason Miller, and “The Witch’s Coin” by Christopher Penzcak I have to say, in some ways these two books represent very different ends of the magical spectrum about magic and money. Jason Miller’s work I would have to say is the more “practical sorcery” side of the financial magic spectrum. Christopher Penzcak is more representative of the “spiritual relationship” with money. Both have useful ideas, and techniques, and I think people of all sorts would be benefited by reading both, and doing the exercises they find within, and utilizing the spells and techniques.
One of my first comments, when it comes to money magic, is that almost absolute necessity of creating a “money altar.” I put that in quotation marks, because it doesn’t even necessarily have to look like an altar, but you should have a special place where you do money magic, whether you are a professional with clients (where you could also work money spells for them at the same location) or a amateur or hobbyist of some kind (which means you don’t necessarily market your magical skills to others, but you do practice magic). I say this because dealing with finances and money is something you are going to do for all of your life, in some way shape or form, and by creating a relationship with it that is inclusive of spirituality, it gives you a center and focus for dealing with finances. This altar will be the where you work your money magic of all kinds; keep most of your curios and items for money magic.
There are several types of money magic. The most basic and familiar kind can be called “Money-drawing.” This type of magic is about bringing money to you, however that may occur. The next type can be called “Money Protection.” This type of magic is about savings, long term investments, protection from theft, scams and fraud, and managing finances. The next type of money magic can be called “job magic” (although I think the word “job” is a dirty three letter word. I usually prefer employment or work.) This magic is about finding, getting, and keeping a job, with some work place related spells aimed at influencing co-workers, management and work environments. The final area of money magic can be called “gambling magic” and is aimed at magic to influence risky endeavors, which can cover everything from slot machines and poker games, to high-risk investing, and investment in new ventures, like film and television. At least the first three should be represented on your money altar, with the fourth one (gambling) maybe being present, if that is something you do, or are good at. I myself have no ability at gambling, and so I don’t pursue it. There is one other area of related to money magic, which can be called “debt collecting.” It is about money, but more so about influencing people to pay their debts to you, and to give you what they owe you, but if the other three are going well, this one isn’t really a major consideration.
Of course there are runes that relate too many of these areas of magic. With bindrunes, any rune can be combined together to make an audh-stafir (or rune of riches). There are specific runes that deserve mention that are good for money magic. Looking at these, some people may disagree with me, and other works may also present different runes. The ones I am presenting are the one that through my work, have made it clear to me that they are more related to financial magics then anything else.
The first one is Feoh/Fehu. Feoh means Gold in most academic translation of the various Rune poems. Somehow, some people decided that meant “cattle”, but gold seems to be the basic meaning. Just about every book out there most rune types will point you to this rune for wealth. It’s true. This rune does seem to draw wealth to you. However, easy come, easy go is the saying. Feoh doesn’t keep the money with you. It seems part of the nature of this rune is that one you have the money, you will start spending it, and using it. So don’t stop with it, if you have bigger plans then just being everyone’s best friend at the bar.
The second financial rune is Gebo. The name of this rune means “gift” and that is exactly what it is. But it ain’t a free gift. That is, there are certain obligations and responsibilities that come with that gift. I, personally, don’t use this rune much because of it. In this day and age, Gebo is more like contracts, agreements, and business deals. There is an exchange between two parties, and so long as the agreement is kept, it will work out. The breaking that contract made with Gebo can have serious consequences. It is a good way to get people to keep their work, or follow through with a contract, whatever it maybe.
The next financial rune is Jera. Jera means “year” or “Harvest” usually a good year and good harvest. This rune is about Long term financial magic. It definitely means work, but it is work that pays in the end, if you were keeping at it, much in a sense, like a farmer tending his fields and reaping a good harvest for his efforts. If you do work Jera, it should be worked within a defined time period, generally more then a month. At the end of that period, if you want to continue with Jera, you need to examine your previous spell, and make changes. Don’t work the same spell twice, although an on going spell can be worked, so long as the elements that need to be renewed are simple, like candles or offerings.
The next rune is Peorth. “Peorth!” I can already here some people saying. Yes, Peorth. This is, of course, the rune for gambling and high risk financial magic. The Anglo-saxon poem strongly associates it with games of chance, and so it can be used to help with those risky investments. Often, its best purpose is to knowledge about which investment will pay off, but it can also be used to work chance and gambling luck in your favor. Another way to use this rune is also in the locating of hidden treasure. To me, part of the meaning of Peorth is that it actually refers to the dead, who are living it up in their afterlife. Sometimes they can be petitioned to give up their wealth, and so, hidden treasures, and buried valuables might be revealed. By the way, this is for the dead that you are not related. For your ancestors wealth look to Ethel.
The following rune is Berkana. Berkana is the rune of Growth and nurturing of things to help them grow. While most people think of plants, babies, animals and pregnant women, this growing and nurturing can also be about your finances, savings and money. Berkana clearly belongs to the area of money protection, as it is more about money you already have, and are trying to improve. It grows the money, while also protecting it. It is not fast to act, and it does need “a seed” to start with. So, once you get the money from Feoh, start working Berkana to see it grow.

The next rune for money magic is Ehwaz. Ehwaz isn’t completely a money rune. Its name means horse, and while horses are often the mark of the wealthy, and also gambling related, one of its most common uses is to speed things up. This rune, when combined with others, is for emergencies, or Fast Money. Sometimes, Shit Happens. When you need it, and you need it NOW!!! Ehwaz is the rune to use.

Inguz is the next financial rune. Its name refers to one of the epithets of Freyr. In most descriptions, they talk about an image of him being paraded around the lands of Northern Europe, and how he brings fertility to the land. That Fertility is often the quickening of growth of fields, so that food for people and for livestock can be provided. Money magic wise, Inguz is the “active” counterpart to Berkana. Savings, investments, Trusts, where money is placed and is secure, but it is also actively being used, often with higher interests that are paid. This can also be about money that is used for endeavors that will pay off. Education is one very clear example. Enchant your tuition checks, for investing in your future, so that when it ripens, you can be ready to reap the benefit.

Ethel is the rune of ancestral property. This rune is about inheritance, and property. This rune can also be about calling up the skills of ancestors, which are inherent in you, to aid you in your work, if they are related. I might also suggest that you have a good relationship with your ancestors if you are going to do this. It is also a way, that by working with ones ancestors, and giving thanks and veneration for their aid, they can help you directly, by helping you in your work, financial management, and income. After all, if you are pursuing a relationship with them, it will benefit them, to benefit you. Make sure you show gratitude. On the other hand, when it comes to property, this rune is also invaluable, as it helps with real estate investments, and development. It also works well in your personal real estate, your home, whatever that may be.

This pretty much covers most of the runes that deal directly with money and magic. There are some other runes that deserve mention. While not money related per se, they can be worked with financial magic for particular situations or gain. Os the rune of Gods and of the mouth, is really great for those who work in environments where what they say helps them to make their money and succeed. It is also good for any other situation where speaking might be needed (interviews, asking for that raise or promotion etc…). Wunjo(Joy) is good for influencing work environment, to help it be productive, peaceful and pleasant. Eohlx (elk-sedge) and combined with other runes are well suited for money protection, as this is the main protective rune. Protect your wallet, savings, job, reputation, home, investments, you name it, it can be protected. Sowelo(sun) is a great rune to spur on success, aiding you in a number ways to excel. It can also make you “shine” more and let prospective and current employers see you in a more beneficial light. When it comes to money management Teiwaz(a god of justice and judgment) and Mannaz(man) excel in helping one to make decisions. They are also beneficial in seeing through scams, fraud, and pyramid schemes as well. Yr(bow) is the rune to use if you are involved with a craft or skilled trade. It will help you in your skills, and also help to gain respect for abilities. Kalc(chalice) helps one to assess ones skills and desires, and in doing so, seek the best vocation and career, as many people go through life, working, but doing so without direction. It can also bring about the glamour of desirability, helping you to gain employment, particularly if it is your chosen career field.

The previous are all runes that work well within the area of money magic. They might also be runes that are worth paying attention to when receiving a reading, and asking questions related to finances, money and employment, as their presence might indicate benefits or problems.

Of course, when it comes to financial magic, one should also be working practically with financial actions and management. What real world actions are you taking to gain money? If you are doing magic to get work, are you following through with sending out resumes, asking about opportunities from people, and checking the classifieds? Are you checking your investments, reading about changes in Wall Street, and knowing you are handling your money and how? If you are using magic to put a favorable wind at your back, you still need to open the sail, and steer the ship.

Galdr and Taufr (spells and talismans)

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In the basic performance of magic with the Runes, there are two methods that are commonly used. They are known as galdr (or galdor) and taufr (or taufir). These can be simple summed up as spells or incantations, and talismans.

Galdr refers to spells, magic enacted through spoken words. In Old Norse, it also has connotations of singing, as the spells may have actually been sung or spoken in a sing-song way. As there are no existing records of how galdr may have been done, contemporary practices that I have found seem to point to two methods.

One method comes from Edred Thorsson, and can be seen in his book, Futhark: A handbook of Rune Magic. In describing the runes of the Elder Futhark, one of the things he notes is the runes Galdr. These are ways of chanting the runes name, as a means to attune oneself to that runes specific energy. This method is derived form Guido von Liszt, who developed a method of chanting runes, seemingly derived from Hindu practice of seed mantras. In Hinduism, there are seed word sounds, which have certain qualities associated with them. By combining these word sounds, you create a full mantra, for a specific effect. Liszt developed his own version, based upon his Armanen runes, which combine vowels and consonants. The vowels represent energies, while the consonants are forms. These are combined to create a galdr for a specific effect. Thorsson developed on this, extending the letters through the Elder Futhark. Then chant the combination to activate the galdr.

The other method uses poetry to write a spell. Using the symbolism of Runes and their meanings, are woven into the galdr, along with poetic devices common to Northern European peoples, namely alliteration (rhyming using the first consonant of a word) and kennings (inventive names used to describe things, people or places). These are then sung or spoken in pitch, to activate the galdr.

Taufr are talismans. Traditionally, they would have been carved on wood, stone, metal or bone. The talisman then serves as the focus of the magic, conveying its power to its target. The power of the taufr comes from the runes placed on it. The purpose of the taufr is determined by the runes placed on it. Some taufr can be generic for helpful purposes, like general luck or good fortune. Others might be specific, such as the Tyr/Teiwaz rune placed on a sword, to aid the user in combat. The sagas give examples of runes being carved into items, which then destroy the item, such as a cup, because the cup was filled with a poisoned beverage, or a special staff is created which delivers a curse upon foreign rulers, which will only end until they leave the country. Historical sites show place markers for property, as well as spells used to bind people to their grave, as the restless, harmful dead were seen as potentials for mischief and harm.

With the exception of certain archeological sites, we have little information about ancient talismans. Even the sites often leave little clues, except for when the magical uses of the runes are made clear, such as binding the dead to their graves. Contemporary practice does have quite a few methods as to how to determine Runes to create talismans. The easiest is with a single rune, which is alignment with your desires and intentions. For example, if you want to shed light on an issue, use Cenaz. If you want to freeze up some harmful actions, use Isa. This method can be expanded upon by combining runes for your intention. Like combining Feoh with Berkana, to gain money and nurture it to grow.

Other methods are based upon chaos magic techniques of sigil production. Writing your intention, eliminate all the double letters. Take the runic equivalent of those letters, and use that to create your taufr. You can also combine them into a graphic design, known as a bind-rune or sigil. This can be used as a means to conceal your intent from others (if you don’t want it known) and in trying to create a graphic that is aesthetically appealing, adds power and intent to your spell.

You could also perform divination, asking the runes for what to use. From using this method, I have had some surprising results, as the runes indicated may often seen unrelated to your desire, but often act upon internal and external energies to help bring your intent into physical manifestation. This is also an excellent method for creating Thorsson type galdr.

Once you have your runes selected, and you have carved them or placed them on the item, at this point a fluid is then placed upon them. Typically, it is a bodily fluid, blood or spit being the most common. A common substitute is alcohol (ale or beer, but even hard liquor) or red dye or paint, which stains the runes red (blood symbolism). At this point a short incantation may be done chanting the runes names, or simply saying “So mote it be” or something along those lines. Then your talisman is complete. It may need to be placed where it is going to exert its influence, such as carried on your person, or deposited near the target of the spell.

Divinatory Methods

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In contemporary runic practice, the Runes are very frequently used for divination aka fortune telling or readings. I say contemporary practice, because there is no solid evidence of divination with the Runes. However, there is quite a bit of lore that indicates that runes were probably used for that purpose, mostly from mythic sources. The sagas indicate runes being used, usually for magic, and sometimes that magic would be divinatory in purpose, but the runes were incidental to the magic, and not the main focus.

The most often quoted example of “runic divination” actually comes from a Roman historian, named Tacitus. In his history of Germania, he makes note of their method of performing lots. However, his language does not explicitly indicate the Runes only that symbols were carved in piece of wood from the branch of a fruit bearing tree, and from those symbols, answers were given from the gods. This method does work very well with the Runes however, and I often use an adapted version for readings with the Runes.

Other methods are derived from tarot, where a specific layout is used, often named after a mythic figure or symbol, or associated with cosmological forces and patterns. The simplest of these is the One Rune or the Odhinn’s Rune, where a single rune is selected and that answers the question or gives insight to the issue being asked about. This method works well for either “simple” yes, no or maybe answers. The yes answer would be an upright figure selected, a no would be an upside down figure selected, while a maybe would be any of the “non-invertible runes” with the maybe being explained more depending upon the meaning of the rune.

Another common version of a layout is the 3 Runes or the Norns Spread, named after the etin women who gather around the well of Urd (Wyrd in Anglo-Saxon), watering Yggdrasil with the well water, and patching it with white clay, who are also the mistress of Fate, or Wyrd. Their names are Urd, Verthandi and Skuld (or Wyrd, Metod and Skuld in Anglo-Saxon). When it is called the Norn’s spread, it is specifically used for looking at the past, present and future, while other values can be used for the three runes. These values are often connected in some way, such as Body, Mind and Soul, or Seed, Plant, and Fruit.
The final method of divination is based upon working magic with the runes that make information known to you. There are numerous ways to do this, from focusing on certain runes to bring you into contact with knowledgeable entities, or beings that possess the information you seek, such as contacting Gods or spirits, to summoning up the dead to ask them questions which they would have had the answer to. You could also work to travel metaphysically, popular known as astral projection, but in northern tradition it has the name hamfaring, referring to the part of the being known as the hamr (shape) which can travel from the body, which can then go seek the information that you desire.

Mythic Origins of the Runes

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According to the Lore about the origins of the Runes, they are clearly placed with Odhinn, the primary deity of the Aesir, the most human-like of the Northern tradition Gods. The story of his gaining the runes comes from a literary work known as the Havamal (The sayings of the High One) which relates the story. I highly recommend reading a translation of the Havamal for you, as I will relate a shorter version of the story here.

According to story, Odhinn took his speak, and impaled himself upon Yggdrasil, the World Tree. For 9 days and 9 nights, without food or water, Odhinn hung from Yggdrasil, “a sacrifice of himself, to himself” (as many of the human offerings to Odhinn were hung from a tree in a similar manner). At the end of the 9th night, Odhinn perceived the runes at the roots of Yggdrasil, and reached out, grabbed them, falling from the tree as he did so.
The High One (presumably Odhinn) goes on to explain some of the techniques of working with Runes, and also the 18 spells he knows made of Runes, which cover a number of maladies and situations that might be experienced. While many other authors have theorized runes to these sections, or even created their own Futhark based upon this section, it is my suppositions that these are independent spells that are worked with combinations of runes.
It is from this source that all runic knowledge is given, especially the more esoteric or magical runic knowledge and practices, for all the Futharks.

A brief history of the runes

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A brief history of the Runes.

The Runes are a script that appears in Northern Europe. It appears to have been developed as the letters of the people of the areas that are now known as Germany, Denmark and Sweden. The earliest surviving material has been dated to 200 CE (aka AD) from those areas. Later finds show the spread of this script following those people to Frisia (now known as Netherlands) and then to England, and also going to Norway and then Iceland. There is no agreed upon theory as to the actual roots of the Runic script, why it was invented, or who invented it, but there are many theories, some looking to Greek or Roman influence, and some supposing a purely native invention, but there is not much evidence in support of any of those theories.

As the runes spread from their most likely origin, changes in culture, society and language prompted changes in their alphabet and script. The earliest complete Rune Alphabets show 24 letters. As the runes journeyed through what is now the Netherlands and to England, it gained additional letters, as many as 33 letters that were added to it. As the Runes crossed the North Sea into Norway, where literacy was not as prevalent, they reduced to 16 letters. This remained the case as explorers found Iceland, one of the last areas to lose their runic and pagan practices. This created at least 4 identifiable runic scripts or Futharks (named for the first letters of the script). They are known as the Elder Futhark (which is the oldest) The Anglo-Saxon Futhorc (found mainly in England and Netherlands) and the Younger Futhark (which has two bodies of lore attached to it, the Norwegian Rune Poem, and the Icelandic Rune Poem).

During the late 19th century and the early 20th Century, there was a runic revival, as interest in historical roots of ethnic culture flourished. During this time, a man named Guido Von List (among others) explored metaphysical and philosophical meanings to the Rune Alphabet, proposing various philosophies. Guido Von List also created his own Futhark, based upon the Havamal, a piece of poetry, which described the mythic origin of Runes by Odhinn. What became known as the Armanen Runes contained 18 runes, with a variety of meanings. This rune row was also picked up by German Nationalists who would later join the Nazi party. Because of that very unfortunate period of German History, the runes as a whole were forgotten in Europe for a few decades, although a few groups from before WWII revived their studies and practices.

In the modern day, the most often used Futhark is the Elder Futhark. Many books about Runes focus on the Elder Futhark. While the Elder Futhark is shown to be the oldest Futhark, it has the least body of lore attached to it, as most other lore focuses on Anglo-Saxon Futhorc, or the Norwegian and Icelandic Futharks. As various groups focused on Northern spiritualities of various traditions grow and prosper, more lore, information and wisdom about the Runes becomes available.

Runic categories

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In the mythic lore of the Runes, there are three main sources that people look to. The most often quoted is the Havamal “The Words of the High One” which is often seen as the sayings of Odhinn. The next popular one is Sigrdrifumal “The Words of Sigridrifa” which comes from the saying of the Valkyrie Sigrdrifa to Sigurd, the dragon slayer, where she educated him in runes and magic, so that he might win. The third source, although read by some, by seeming often over looked it the Grogaldr “The Spell of Groa” in which Svipdagr goes to the gates of Hel, to meet his mother Groa, who was a seeress, so that he might learn what magical aid he can get in wooing Mengloth, an etin-maid. In the course of these writings, the speakers (Odhinn, Sigridrifa, and Groa) describe various runes to their audience that they know, or should learn, or use to reach their goals. These runes have a variety of names, and they number listed has never really reached anything close to the length of the alphabets, or the types of runes mentioned, except by the intellectual reaching of authors on the subject.

In other books, you come across various names of runes, signs, and staves for other purposes as well. Some seem to be inspired by the mythic lore, some from sagas, and others existing in Icelandic galdrboks that have been preserved. I made it a point to compile a little list of some of these types of runes, just to give the readers a look at what is present. I have to apologize for lack of accent marks; I just don’t know how to make that happen.

Malrunar- speech runes

Blodhgar runar – bloody runes or blood runes

Leo-runa – song rune (also used to refer to witches, sorcerers and such)

Brimrunar – sea runes (typically for calming the sea)

Bjargrunar – birth runes (for helping in childbirth)

Wyrdstaef – Staff of Wyrd or Urd

Likn-stafir – health stave

Gaman runa – Joy runes

Audh-stafir – Staves of Riches

Sig-Runar – Victory Runes

Myrkirstafir “Murk staves” or “Murk” Runes
Myrkrunar (a lot of writers have used this term to refer to the inverted meanings of runes in a reading, I personally think it refers to runes that deal with visibility

Bol-stafir – Evil staves

Beadu-run – conflict rune

Flaerdh stafir – Deception stave

Valrunar – death runes

Nidhstang – ok, this doesn’t really refer only to runes, but to a certain type of curse spell, where a pole, carved with certain runes, and mounted with the head of animal (typically a horse) is the anchor for a curse spell, used in saga lore to drive a king and queen from the land. I have also seen this spell nydstand or nythstang, which often connected the curse to the rune Nyth or Nauthiz ( Need or Necessity is often how it is translated). It is or was a popular thing for many European northern traditionalists to have on their websites, cursing neo fascist groups who use runes.

Svartrunar – Black runes

Olrunar or alrunar – ale runes

Limrunar – limb runes often considered runes that heal sickness or that bring healing

Hugrunar – mind runes

Helliruna – Hell or Hel runes (helrunar is one of the names that are translated “witch”)

Burgrunan – guarantee runners (used to refer to supernatural beings, especially feminine ones)

Galdrastafir – spell stave

Heidrunar – bright runes

Ginnrunar – cosmic runes

Draumstafir – dream staves (for having prophetic dreams)

Svefnthorn – sleep thorn (a type of magical symbol that causes people to sleep, and not wake until it is removed, or in the case of Sigridrifa, until certain events occur) Interestingly enough, in German folklore that has survived, thorns are a means of delivering curses, by leaving them where people will step on them, the thorn can send a curse to the victim.

Lukkustafir – Luck staves

Thjofastafir – thief’s stave (for catching thieves)

Aegishjalmur – Helm of Awe (or terror)

As you can see, there are a lot of different types of runes, staves, signs, and marks within the body of possible rune focused magic. None of these are mentioned all together, and some come from different historical periods, or are named in the Eddas and sagas. Interestingly enough, only Odhinn ever mentions magic that can be used to draw love or lust. However, if you peruse that list, the one thing I can see in a generic way, is that a lot of what people sought to do with magic is still what is sought in this day in age. Health, Wealth, healing, power, magic, victory, respect, all possibilities are present, even the suggestion of harmful magic, made to cause conflict, to deceive, and conceal, and even working with spirits of the dead (helrunar, and often svartrunar are added to this category). Not much as changed in terms of what people want, or seek, or try to understand or do, with the strange, only once mentioned, exception of love magic. Although love magic does figure quite well into galdrboks, so it is not lost, and the sage of Egill perhaps mention some love magic gone awry (although it seems as though it could have also been healing magic also gone awry, my readings on it seem mixed).

Unlike other authors, it is my contention that all of these various names are probably more likely to be more like bindrunes, combinations of runes worked to various ends. Even in the Eddas, those runes described by the High One, by Sigridrifa, and Groa are separate spells that are formed by the coming together of runes. They might be staves or signs, which would also be empowered by a galdr that is sung or spoken over them. What those are, I don’t know. But I intend to find out. I intend to ask the runes, and to go seek audience with those who gave them, and ask them directly just what it is.

As for the other types, I will be mainly working with the runes to create the stafir. I have started working with one method, rather then intellectually using runes; I do a reading, asking for runes that I should use to create the bindrunes. I have done this a few times before, and I was very satisfied with the results. From an intellectual perspective, it is surprising what runes will come to work various magics, but when you look at it from what you are intending, what they give makes perfect sense.

The most recent bindrune I did was for a galdrastafir, which can be a term used generically for all of them, can also be used to refer to specifically magical acts that relate to magic, and not results. In this case, it was a for a general empowerment stave, that will aid me in charging my magical tools (like candles, wood pieces for charms, to more ritual tools) and the runes I was given were Eihwaz, Ethil, and Iar ( I use the Anglo-saxon runes, with the additional runes that do not have stanzas.) From a purely intellectual viewpoint in dealing with the runes, this may not make sense. If you consider the runes being used, Eihwaz (the yew tree, tied to Yggdrasil as it connects the worlds and realms together) it shows the reach of all the types of energy I could work with, and be connected to them. Ethil (the ancestral homeland) it has to do with marking it with my energy, setting it aside from other items, and focusing it into power for me. Iar (the river fish, considered by some to be tied to Jormungand, the world serpent) deals with binding the energy to the items, and securing it to the object. So, really, the runes know quite well how to aid you with your goal, if you just ask them.

Cup of Runes

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One of my favorite tricks is to place runes on a drinking cup, disposable or reusable, as way to incorporate helpful magic into a daily action. I actually came up with this trick during my college years, as a way to help with study, research, and paper writing. It is a great way to turn any liquid into the mead of inspiration.

Items you will need:

A cup or mug (in college mine was solid insulated large plastic mug, with a snap on lid)
A red marker or sharpie

Optional
paper
clear adhesive tape
red enamel or paint
paint brush
home made stencil

I highly recommend that you choose the runes you wish to place on the mug. You can choose based upon meaning or symbolism, or by asking the runes for their suggestions. If you can write directly on the cup, just take the marker and write directly on the cup. If you decide to repeat the rune combination, traditional numbers of 3, 8, or 9 are recommended, but you can use any number combination you want. You can also write out each rune separately, or create a bind rune incorporating all of runes, which also be placed singly or in repetition across the mug.

If the mug you choose is not one you can write directly on (finished ceramic, glass, horn, finished wood etc…) you do have options on how to get the runes on there. You could place the runes on a piece of paper, which you affix to the bottom of the cup (at least, that is where I would put it) using clear tape, which you could use to cover the paper completely, thus sealing pretty well to the mug. You could also paint the runes on, using a paint that would be difficult to remove from the item, like long lasting enamel, or creating a stencil of the runes; you could even spray paint them on, very carefully if you wanted.

You may notice that I indicate red as the color to use. This is a historical shade (in the ancient past it would have been blood or red ochre). You can use other shades, but from my experience, using red produces the best results.

As far as suggestions for what runes to use, there are a lot of possibilities. From a certain perspective, you could use the ALU formula, often considered to be alerunes or olruna. Ale-runes are often considered to be runes of spiritual power and protection, and potentially also for inspiration. This is a formula that appears often in runic inscriptions and is often considered to be magical. If you consider the runes of the formula A – Aesc L – Laguz and U – Uruz, it is a formula with great potential, as well as the word together ALU, suggesting ale (a type of alcohol, comparable to beer or mead) it also ties to the mead of inspiration. I also think you could use a variant OLU (Oss, Laguz, and Uruz) for similar purpose.

Runic Categories

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In the mythic lore of the Runes, there are three main sources that people look to. The most often quoted is the Havamal “The Words of the High One” which is often seen as the sayings of Odhinn. The next popular one is Sigrdrifumal “The Words of Sigridrifa” which comes from the saying of the Valkyrie Sigrdrifa to Sigurd, the dragon slayer, where she educated him in runes and magic, so that he might win. The third source, although read by some, by seeming often over looked it the Grogaldr “The Spell of Groa” in which Svipdagr goes to the gates of Hel, to meet his mother Groa, who was a seeress, so that he might learn what magical aid he can get in wooing Mengloth, an etin-maid. In the course of these writings, the speakers (Odhinn, Sigridrifa, and Groa) describe various runes to their audience that they know, or should learn, or use to reach their goals. These runes have a variety of names, and they number listed has never really reached anything close to the length of the alphabets, or the types of runes mentioned, except by the intellectual reaching of authors on the subject.

In other books, you come across various names of runes, signs, and staves for other purposes as well. Some seem to be inspired by the mythic lore, some from sagas, and others existing in Icelandic galdrboks that have been preserved. I made it a point to compile a little list of some of these types of runes, just to give the readers a look at what is present. I have to apologize for lack of accent marks; I just don’t know how to make that happen.

Malrunar- speech runes

Blodhgar runar – bloody runes or blood runes

Leo-runa – song rune (also used to refer to witches, sorcerers and such)

Brimrunar – sea runes (typically for calming the sea)

Bjargrunar – birth runes (for helping in childbirth)

Wyrdstaef – Staff of Wyrd or Urd

Likn-stafir – health stave

Gaman runa – Joy runes

Audh-stafir – Staves of Riches

Sig-Runar – Victory Runes

Myrkirstafir “Murk staves” or “Murk” Runes
Myrkrunar (a lot of writers have used this term to refer to the inverted meanings of runes in a reading, I personally think it refers to runes that deal with visibility

Bol-stafir – Evil staves

Beadu-run – conflict rune

Flaerdh stafir – Deception stave

Valrunar – death runes

Nidhstang – ok, this doesn’t really refer only to runes, but to a certain type of curse spell, where a pole, carved with certain runes, and mounted with the head of animal (typically a horse) is the anchor for a curse spell, used in saga lore to drive a king and queen from the land. I have also seen this spell nydstand or nythstang, which often connected the curse to the rune Nyth or Nauthiz ( Need or Necessity is often how it is translated). It is or was a popular thing for many European northern traditionalists to have on their websites, cursing neo fascist groups who use runes.

Svartrunar – Black runes

Olrunar or alrunar – ale runes

Limrunar – limb runes often considered runes that heal sickness or that bring healing

Hugrunar – mind runes

Helliruna – Hell or Hel runes (helrunar is one of the names that are translated “witch”)

Burgrunan – guarantee runners (used to refer to supernatural beings, especially feminine ones)

Galdrastafir – spell stave

Heidrunar – bright runes

Ginnrunar – cosmic runes

Draumstafir – dream staves (for having prophetic dreams)

Svefnthorn – sleep thorn (a type of magical symbol that causes people to sleep, and not wake until it is removed, or in the case of Sigridrifa, until certain events occur) Interestingly enough, in German folklore that has survived, thorns are a means of delivering curses, by leaving them where people will step on them, the thorn can send a curse to the victim.

Lukkustafir – Luck staves

Thjofastafir – thief’s stave (for catching thieves)

Aegishjalmur – Helm of Awe (or terror)

As you can see, there are a lot of different types of runes, staves, signs, and marks within the body of possible rune focused magic. None of these are mentioned all together, and some come from different historical periods, or are named in the Eddas and sagas. Interestingly enough, only Odhinn ever mentions magic that can be used to draw love or lust. However, if you peruse that list, the one thing I can see in a generic way, is that a lot of what people sought to do with magic is still what is sought in this day in age. Health, Wealth, healing, power, magic, victory, respect, all possibilities are present, even the suggestion of harmful magic, made to cause conflict, to deceive, and conceal, and even working with spirits of the dead (helrunar, and often svartrunar are added to this category). Not much as changed in terms of what people want, or seek, or try to understand or do, with the strange, only once mentioned, exception of love magic. Although love magic does figure quite well into galdrboks, so it is not lost, and the sage of Egill perhaps mention some love magic gone awry (although it seems as though it could have also been healing magic also gone awry, my readings on it seem mixed).

Unlike other authors, it is my contention that all of these various names are probably more likely to be more like bindrunes, combinations of runes worked to various ends. Even in the Eddas, those runes described by the High One, by Sigridrifa, and Groa are separate spells that are formed by the coming together of runes. They might be staves or signs, which would also be empowered by a galdr that is sung or spoken over them. What those are, I don’t know. But I intend to find out. I intend to ask the runes, and to go seek audience with those who gave them, and ask them directly just what it is.

As for the other types, I will be mainly working with the runes to create the stafir. I have started working with one method, rather then intellectually using runes; I do a reading, asking for runes that I should use to create the bindrunes. I have done this a few times before, and I was very satisfied with the results. From an intellectual perspective, it is surprising what runes will come to work various magics, but when you look at it from what you are intending, what they give makes perfect sense.

The most recent bindrune I did was for a galdrastafir, which can be a term used generically for all of them, can also be used to refer to specifically magical acts that relate to magic, and not results. In this case, it was a for a general empowerment stave, that will aid me in charging my magical tools (like candles, wood pieces for charms, to more ritual tools) and the runes I was given were Eihwaz, Ethil, and Iar ( I use the Anglo-saxon runes, with the additional runes that do not have stanzas.) From a purely intellectual viewpoint in dealing with the runes, this may not make sense. If you consider the runes being used, Eihwaz (the yew tree, tied to Yggdrasil as it connects the worlds and realms together) it shows the reach of all the types of energy I could work with, and be connected to them. Ethil (the ancestral homeland) it has to do with marking it with my energy, setting it aside from other items, and focusing it into power for me. Iar (the river fish, considered by some to be tied to Jormungand, the world serpent) deals with binding the energy to the items, and securing it to the object. So, really, the runes know quite well how to aid you with your goal, if you just ask them.

Runes as Spirit Seals

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It seems like it should be an obvious thing to do, in our modern occult world that someone should have sought to use the runes as seals of spirits. With so much of western ceremonial tradition being the vogue undercurrent with most occult community, it surprises me that I never find any one who has tried to publish as such, or communicate that idea. Maybe it is because of the vast majority of runesters being involved in Reconstructionists heathenism, based only on historical lore collected by Christian writers in a period when most of the old ways were dying out or forgotten, except as folklore and “superstition.” Yet, with the common eclectic community, they too seem to never think of the idea of that the each rune could be the seal of a particular spirit, tied to that rune.

I have in my own ways, come across two people (well, one person, and a one website whose works involve more then one person) who has suggested such a practice. One was this man in Los Angeles, who had a series of books on Lulu. I had the opportunity to preview it once, and it did not seem like there was anything there. The other one I found was Raven Kaldera, both on his website about Northern Tradition Shamanism, and in his book WyrdWalkers. I found that to be some good stuff right there. The only problem for me, I don’t operate in a “shamanic way” per se. I have, over the past year, started to come into my own in various methods of working with spirits, and I have always been interested in those techniques, but did not try them out, for a multitude of reasons, from being solitary to lacking the ability to acquire items described (like triangles, wands, etc…). It wasn’t until I began my own meditation practice, and it went from affirmations and energy work, to visit inner dimensions (inner temples as it were) and then spirit guides started popping up out of the woodwork, that I began to make contacts. Fortuitously, I also became friends with a someone who was well trained in two African Diaspora traditions, both of which focused heavily on spirit contact work, where he also learned how to conduct a séance, and then with another friend, after becoming inactive in those traditions, developed his own method of spirit contact, based upon, but using more European and “witchy” symbols, tools and means. It was during this time that I asked for a spirit mentor, to give me further education in the runes, because I had learned all that I could from books at that time. Not sure who or what I would get, I was flabbergasted to see the Rune master himself, Odhinn (the spelling I prefer). I worked out a deal with him, where in exchange for lessons, I would make offerings to him, which have changed and developed over time, as my ability, and willingness have changed. It has been a slow lesson, spending a week with each rune, and as I am currently working with the Anglo-Saxon set, with the additional Northumbrian runes, I have a long road before me.
Over the course of each lesson, I was given instruction on how to call the spirit of each rune. The method shown to me so far has been exceedingly simple, involving only a fire source, some manner of incense placed upon the fire (sometimes a mixture, sometimes a single herb, sometimes the oddest of things). This of course, has not always been the case, but for most of the runes so far, it has held true. The exceptions to this are Gebo and Isa, but I am sure others will appear as I progress. After that is done, a simple repeated chant of the runes name, starts the process. After, I have been given galdr to use for this process instead.

I can’t say more about this process, mainly because it has mostly been carried out in the other worlds, under His single, watchful eye. From this experience however, I can say, when I compare my results with the descriptions of Raven Kaldera, I get very similar, if not always the same description. I have avoided reading his descriptions before my own work was completed, but with some cases, there were a few variances, but I think that is more reflective of me, then the spirits themselves.

Working with the runes as spirits, has seem to bring some greater “connection” with them, especially as I meet each spirit, and ask for it’s aid and assistance. Readings have become easier, magical workings with them flow better, and the particular current of each rune flows smoother. Alliance with Rune Spirits is also much easier affair then with some spirits that other people might choose. While Rune spirits are particularly strong, in their own way, they are also more akin to human beings in terms of over all power. Pissing off a Rune spirit won’t ruin your life as much as pissing off a God, a major land wight, or say the Alfar or Duergar. At best, it might just stop the whole runes from working with you, at worst, it could curse that particular part of your life, and make it rather unpleasant, kind of like a well connected and respected co-worker who spreads nasty gossip, it always sending you things after the last minute, and oh happens to be the head of HR. However, like a human, you could make it up to the rune in question, but it maybe unpleasant, particular with a more vindictive rune spirit. At the same time, they are easier to connect with for this reason. If you are already reading the runes, and you like them, and they just make “sense” you are more then half way there. That means that they like you, and think you have what it takes to deal with them.
Also, just because I say they are “more akin to humans” don’t misunderstand me, and think they are “human-like.” They aren’t. They are very primal, and not terribly considerate. Their thought processes are somewhat foreign to your average 21st century human being. Their thought processes were somewhat foreign to your average 9th century human being. If you aren’t sure what I mean, go read a translation of the “Havamal” and see how Odhinn brought them into the world. They expect the same dedication from any other runecaster who works with them. If you really want something, you are going to give it your all to get it, even if that does mean some serious personal sacrifice. What more, they just expect it. They won’t tell you, unless you ask, what is needed to make something happen, to get what you want, or how to achieve your goals. They will let you use them to set things in motion, and then have you find out what it is needed after you have begun. Depending upon how you respond to that, they will open up more, or just stop you right where you are in relation to them.

Galdr III

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So far, I have looked at galdr as an art form, suggested musical and vocal additions to it, and now, let us look at words. In most of the first books about runes that people will look at, when galdr is mentioned, they are often just making simple sound of the rune letter, either just the name, variations on the name or a combination of vowel and consonant sound, based upon the letter the rune represents. Guido von Liszt had a simple sound chart to go with his Armanen runes that combined the letters (which had meanings and symbolism) and vowel sounds (A E I O U, which also had meanings associated with them) and by repeating these you would channel certain energies. Edred Thorsson made a suggestion based upon stating your intent (his example I am rich) and simplifying it into the vowel and consonant sounds ( EE AAMM REE EECH) which would thing add those corresponding subtle energies to your intent and help it in manifesting.

From a more reconstructed point of view, Kvedulf Gundarsson suggests that use of kenning and alliteration in his section about the Poetics of Galdr magic. I have to say, this does give it a certain elegance and I very much favor some of his suggestions.

Alliteration is rhyme, using the beginning consonant of a word, instead of the end sounds, which most people are familiar with. Alliteration is widely used in many of the stories and is most well remembered by most people from when they read Beowulf, as it was used extensively. Like all forms of rhyme, it also helps one in memorizing or remembering what was said. It also takes on a rhythm of its own, which is created by the rhyming pattern. It does seem to depend upon how tight or loose the alliteration is. For example:
Frost, Freeze and Fickle men
Foundering in a forsaken sea
Lost you are
And lingering without
For lust’s cruelty
Love is locked against you
Or
Joy has come today
Jubilation fills the home
Jump and celebrate with all about
Jests are welcome
Jokes are told
Join with us and raise a cup,
Jollity for all.

As you see, the closer the alliteration is, the faster and sharper it is, while spreading it, makes the feel of the words seem much easier. Experiment with your own and see what works for you

Kennings are also a tool in Scandinavian descended story telling and poetics. Gundarsson suggests that kennings in magical poetics are like true names, being able to describe the nature of a thing, giving you more power over it. I tend to think it was more of a literary device, make telling a story more interesting, but also to make it fit with other linquistic devices, like alliteration. It does however, seem to fit well, and opens up the possibilities of the linguistic portion of your galdr. In thinking about older kennings, it was descriptive of the item being described, but in a round-about way. You had to be familiar with the target of the kenning, in order to understand it. One example that has always stuck to me, was calling the sea or ocean the “fishes bath.” I don’t know why that has appealed to me so, but it has. The idea that the sea is the just the fish taking a bath, makes me smile a little bit, even when I am stepping into the ocean. Another kenning is for ships, called “Oak of the sea” (cause boats are made from wood ie oak, and they are on the ocean, and so, the kenning). Now, I can hear you saying “well, all this is great Br. Chris, but how does this help me?” Well, think of kennings to say for modern things. You could call your car the “iron horse” or “steel steed”. Your apartment up high could be called “the stead of the sky” while a garden apartment could called “ the under home.” Books could be called “tattooed trees” while newspapers could be called “leaves of the world tree”. Once again, endless possibilities, that could be considered as they are applied to the situation, intent or desire, or personal aesthetics.
When you combine the two, you do open up to some possibilities that can make your galdr fun and interesting. For example:
Ride the road my iron horse
Leave behind the banal bands
Slow sojourners seeking succor
Eat the dust of black rock rivers
As I go flying far and fast

Guess what that galdr is for? Go on guess.