Rune Might: The Secret Practices of the German Rune Magicians - Edred Thorsson 2018

Healing Runes
Secret Practices

The runes have been used since the most ancient times for magical healing, as well as for harming. Some of the lore presented in chapter 11 on runic hand-signs will be further developed here, as the “healing hands” spoken of by the valkyrja (valkyrie) Sigrdrífa are something that the runic practitioners will want to have at their command.

The use of runes for purposes of healing physical and psychological disorders was taught by both F. B. Marby and S. A. Kummer. It was, however, Kummer who taught them in a way that became useful to later German rune magicians such as K. Spiesberger. To outline a working system of runic healing here, I will mainly draw upon lore taken from the methods taught by Kummer and Spiesberger.

Runes are used essentially for two kinds of healing. The first kind is a general, nonspecific, therapeutic application of rune might to ensure good health and physical strength and endurance. The other kind is the application of rune might to specific health complaints. Marby and Kummer were always fond of pointing out how their students, when regularly performing a curriculum of runic exercises, would begin to enjoy better health and that whatever chronic complaints they might have had would seem to be alleviated. Kummer collected a volume of testimonials of this kind and published them privately as a typescript book titled Runen-Raunen.

The theories as to how runic healing works vary, but a common thread running throughout them all is the idea that the runes (the mysteries themselves) are closely linked to the body through the conscious exercise of rune yoga and mantra. The runes are thought to represent a hidden universal system that vibrates according to correct harmonies. When the exercises are engaged in, the body begins to resonate with this universal runic harmony, thus resulting in good health. The runic shapes and sounds work from an atomic level, up through the molecular level and into the cellular level, where the health of the individual is directly affected. The alignment of the body in the physical shape of the runes can be seen as something analogous to the correct and harmonious alignment of atoms in a crystal, and the right tones activate this alignment so that the natural harmonies are balanced and intensified.

This same general theory is also good for parts of the psychosomatic complex that have become diseased and have accordingly fallen out of harmony with the right runic order. More pointed and focused amounts of specific sorts of rune might must be directed to those regions of the body affected so as to re-harmonize them. It is, however, most often found that for the rune magician, the power of the runes will greatly enhance his or her overall health and that most diseases can be staved off by using general or specific runic exercises.

In practice the runer will perhaps want to heal others of various complaints. (Of course, the use of runes for healing purposes should always be used in conjunction with other treatments. It should be remembered that the German thinker Theophrastus Bombastus von Hohenheim, better known as Paracelsus, was the father of modern medicine.) The practice of runic healing is quite simple. The “patient” should lie down on a bed or sofa with his or her head to the north. The runic healer will stand behind (to the north of) the patient, thus standing in the path of the normal north—south flow of terrestrial electromagnetic current. The runes can then act as a sort of filter of naturally occurring forces, remodulating them toward the improved health of the patient.

With all workings of runic healing the healer will spend a good deal of time engaging in a sphere or current common to both the patient and him- or herself. This is done with the repeated chanting of the vocalic runes A—E—I—O—U. (This is the order used by the Armanic magicians; other orders can be used by those who know them.) The point of this is to engage in a stream or sphere of force with the patient so as to enter into an empathetic state with him or her. It is important for the runic healer to realize at this point—and to repeatedly realize every time he or she enters into such an operation—that the disorders of the patient will have no effect on the health of the healer.

Once this state of empathy has been achieved, the runic healer can use the I-rune to re-harmonize the general health of the patient. The rune posture should be struck and the runic sound sung as in the normal practice of the runer. It is always an option just to sing the mantra and visualize the rune might flowing to the patient, or this can be done along with the performance of the runic asana. First, face in the direction most suited to drawing the runic force to you, and then face south, toward the patient, and let the force flow out to him or her. This practice can be followed with all the runic exercises in this chapter.

If the patient does not know what the problem actually is but suspects a specific ailment, the runic healer can engage in a diagnostic exercise using the H-rune mudra. Both hands are passed over the body of the reclining patient and an attempt is made to sense where the problem lies. Experience is essential here.

At the conclusion of the operation, reverse the order of the vowels, U—O—I—E—A, and withdraw from the empathetic state with the patient. Again, remember that no ill effects will result.

If the patient comes with a specific problem, or you have determined what it might be, then specific runes can be used to treat the disorder. The practice is exactly as that outlined for general purposes with the I-rune. Sing the required mantras in a low voice (but one that is definitely audible to the patient) and assume the rune posture. More experienced practitioners should also strongly visualize the colors of the healing runes flowing into the affected region. Kummer suggests that the colors will more or less come on their own and should not be forced by the practitioner.

Besides the use of the body postures while standing to the north of the patient, the experienced healer can also apply the runic hand-sign directly to the afflicted part of the body. The hands are charged with the rune might by means of the runic mudra, or the runes are painted or drawn on the hands as suggested in chapter 12. First, the mudra is used to pass close to the affected region, and then actually to touch it.

It should be noted that Kummer suggests that the healer use certain combinations of runes for specific regions of the body or kinds of ailments. If two runes are involved, both are to be used equally and visualized together in a common sphere of rune might.

For head complaints and fevers: FA (shining red).

For neck, liver, or nerve complaints: IS (bright blue) and UR (orange).

For depression, glandular inflammation, or swelling of the lymph nodes: EH (bright yellow)

For problems in the chest or in the lungs: OTHIL (bright violet) and UR (orange).

For ailments of the chest, back, or heart: OTHIL (bright violet) and the cross posture (pink).

For problems in the digestive organs: IS (bright blue) and KA (white with a yellow tinge).

For kidney or bladder problems, or pain in the lumbar region: HAGAL (bright green) and the cross posture (pink).

For infections or skin diseases: NOT (dark red) and LAF (fire red).

For bleeding external injuries: IS (bright blue) and MAN (purple red).

For injuries to the bones or skin: FA (bright red).

For nervous complaints or pain in the tendons: SIG (pure blue) and MAN (purple red).

For diseases of the blood, gout, rheumatism, or hardening of the arteries: IS (bright blue) and TYR (pure gray).

These are the essential points in the practice of runic healing. This art is the special field of true healers, and those with talent already developed in this area are encouraged to develop the practice of runic healing beyond these basic levels.