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

Runes and the Interpretation of Fate by E. Tristan Kurtzahn
Appendices

From E. Tristan Kurtzahn, Die Runen als Heilszeichen und Schicksalslose, pp. 70—76.

Translated by Stephen E. Flowers

Only after overcoming the most serious considerations due to potential misuse were we able to decide upon publishing this appendix. . . . However, “Fear the gods, ye sons of men!” [Goethe, Iphigenie auf Tauris, IV, 5]

The Wanderer Wotan

Much have I sought

learned much:

Weighty things could I

make known to many

guard from many

which troubled them,

nagging distress of the heart.

RICHARD WAGNER, SIEGFRIED, ACT I

At one time they were only for the pure priests, but today the runes of salvation are at the disposal of everyone, but, they do not tell their secret meanings to everybody, only to those Aryans blessed with wihinei will the runes reveal hidden things, and to such a questioner whisper their knowledge.

As far back as gray prehistory, the runes were used to inquire into fate, and so forth, and it is now my intention to give four useful methods here that may serve with greater or lesser success as lots of fate with the aid of the rune tables provided here and with attention to references given in this book, all depending on the innate acquired abilities of the interpreter.

With this introduction let it be expressly noted that the greatest success in conducting the individual methods will be had outdoors in an oak or beechwood forest at the following hours of the day.

At sunrise,

at 6 and at 9 o’clock in the morning,

at 12 o’clock noon,

at 3 and 6 o’clock in the afternoon,

at sundown.

The sun must always be shining during the operation, which has to be undertaken in complete solitude, so it must be conducted before sundown.

The weekday best for this is Wednesday (Woden’s day) or a Sunday. It is good if the day is warm and the winds are calm.

(If one ever absolutely has to elect to operate at night—which is not recommended—then be sure that in no case is this to be done during the waning moon.)

In the forest one is to cut the runes from beech, oak, or hazelnut branches while maintaining complete silence. Rune shapes that cannot be found in nature are tied together from small twigs (without leaves) using grass stalks.

Furthermore it is self-evident that one is to approach this magical operation with an especially clean body and dressed in clothes as new as possible. If the place allows for complete undress—so much the better!

Here follows the description of the four methods.

I. THE DRUIDIC METHOD

Mix all eighteen runes (cards or twigs); if cards are used, do not cut them and then lay the top 6 runes out in a row from left to right, looking toward the north so that the left hand is to the west and the right hand to the east.

Carved runes are placed under a clean white or red cloth, to be drawn out one at a time without looking, as the first rune that is touched is always taken out next.

The runic row is initially interpreted as a single word, which can give the answer to the question that has been posed. Then you should try to construct a word and then a sentence according to the meanings of each of the 6 runes as they are laid out strictly adhering to the order presented, as was precisely demonstrated in the previous section with the formula FOHABY.^*7 In all this, follow your inspiration more than your reflection. The planetary attributes of the runes that have been laid out can also possibly be considered.

The runes therefore have to be laid out:

The presence of the ge-rune [this is another name for the gibor-rune] among the runes that have been laid out always means that an as yet unknown power will assert its influence in the matter being inquired about.

II. DODONA-METHOD

After shuffling the runes, they are laid out in three rows of 6 runes each as follows:

If need be, the rows correspond also to the Beginning, Continuation, and End of a matter.

Interpretation of the circumstance proceeds as with method I.

III. METHOD OF STONEHENGE

After first mixing up all 18 runes, they are laid out on the ground in the form of a circle around the reader in such a way that the rune drawn first is put at the northernmost point of the circle. The runes (cards) are laid out such that they are legible from the midpoint of the circle—that is, from the position of the reader, like the numbers on a clock face. Optimally, the circle has a diameter corresponding to the arm span of the reader (ca. 6 feet!), who must stand in the middle of the circle.

Once the layout is complete, the inquiring person removes the rune from the circle that corresponds to the person of the reader: if the inquirer is a woman she takes the yr-rune; in the alternate case, the man-rune is taken up.

Thereupon the person in question slowly spins around six times with closed eyes in a clockwise direction while quietly whispering the name Wuotan and then—with eyes remaining closed—lets the yr- or man-rune (as the case may be) glide to the ground from his or her right hand. That rune which is touched by the rune that has been cast down, or the one lying closest to it, either contains the answer already, or it provides the starting point for the interpretation. Again, the first 6 runes—starting from the rune indicated by the cast—constitute the beginning (or past); the second 6 constitute the continuation (or present); and the last 6 constitute the end (or future) of the question.

The empty place where the man- or yr-rune was lying is fully counted as having the man- or woman-meaning, along with any other interpretations for that rune, and is treated exactly as if the rune were still in its natural place.

If the rune falls outside the circle more than three times, then the inquiry is to be halted for the day—or, better yet, the whole line of questioning on the matter should be stopped.

It should be noted that carved runes may only be used for one day.

Everyone is free to come up with and make use of his or her own methods, but do not share these with anyone else until you have proved them to yourself.

Wuotan on the World Tree

IV. HALGADOM METHOD

In this procedure the runes are to be laid out, after having been thoroughly shuffled, as shown in the figure below: Wuotan on the World Tree. The reading proceeds from the rune of the significator-rune (man or yr), according to the order indicated by the dotted lines of the figure.

If there are many runes out ahead of the man- or yr-rune, this indicates that the outcome of the matter lies far in the future, and the reverse is also true.

If necessary, attention should also be given to the numeric value of the runes 1—9 = the numbers 1—9; zero is indicated by the eighteenth rune.

Every 6 runes serve as a group indicating the beginning, continuation, and end—or past, present, and future.

If, for example, the man- or yr-rune is on number 14, then

the past is indicated by the numbers:

15 16 17 18 1 2

the present by the numbers:

3 4 5 6 7 8

and the future by the numbers:

9 10 11 12 13 (14)

The Halgadom (holy place) method is not easy, although it is very valuable, and therefore is not recommended for beginners.

In conclusion, it should also be noted that it would be good to acquire a notebook to record, in runic script if possible, all results of readings along with the methods used.

It is understood that before the runes are ever considered for use in lot-casting or questions of fate, all the runes along with their meanings are to be learned by heart.

We conclude our little work with the Aryan call of salvation: “All solar salvation to the one aware of power” =