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

The Esoteric Runology of the Fraternitas Saturni
Appendices

In the 1950s an initiate of the Fraternitas Saturni, who was known by the order name Fra. Eratus, wrote and taught extensively within that organization on the topic of runic magic. This man became better known by his legal name, Karl Spiesberger. In 1955 he published his book on the subject, Runenmagie, and in 1958 he came out with another volume on the subject titled Runenexerzitien für Jedermann (Runic Exercises for Everyone).

Spiesberger, who had been on the periphery of the esoteric world in Berlin since the 1930s, had studied all of the older German occult works on runes as well as other magical techniques. He created a second synthesis of esoteric runology, the first having been that of Guido von List.

List had synthesized elements of Old Norse poetry—for example, the “Rúnatals þáttr Óðins”—with theosophical concepts and created an esoteric völkisch philosophy. List and the other Armanen see the runes as belonging exclusively to the native inhabitants of northern Europe. Spiesberger, on the other hand, took List’s system, along with material from all the earlier esoteric runologists of Germany and Austria, and universalized this material, taking it out of its racial context. For Spiesberger, the runes are universal keys to the workings of the cosmos and the occult physiology of the individual human being, regardless of nationality or cultural context. It just so happened that they were discovered by ancient Aryans, Germans, Atlanteans, or whomever. But runes are now for all people to use as an occult technology of power.

Spiesberger’s book Runenmagie provides copious leads concerning his sources, and to some extent this work is a condensed version of the older techniques. This runic work found a place in the curriculum of the German magical order Fraternitas Saturni, as other initiates of that order also contributed to the runic stream of thought renewed by Spiesberger’s work.

An article by Fra. Hermanius in the Fraternitas Saturni journal, Blätter für angewandte okkulte Lebenskunst, appeared a few months after Spiesberger’s Runenmagie had come out in the summer of 1955. Titled “Erweckung und Wandlung durch die Macht der Runen” (Awakening and Transformation through the Power of the Runes), the article recounts how the author applied the techniques of runic magic as taught by Spiesberger to great effect in his personal life—especially in the area of physical health. His assessment of his experiments with Spiesberger’s techniques is summed up as follows: “We can conclude . . . that a fundamental awakening and transformation with regard to physical and spiritual existence can be consciously achieved through practical work with the runes. Additionally, the runes can also be implemented for a successful formation of one’s life circumstances. Who could want anything more?” (Hermanius, “Erweckung und Wandlung,” 18)

Hermanius makes it clear just how much the Fraternitas Saturni view of rune magic was linked to a quasi-scientific model of understanding.

Through word-magic a rhythmic vibrational condition is achieved that causes a gradual rearrangement of one’s molecules, something that is nothing other than a “spiritualization.” Basically, a rari-fication effect is arrived at, by means of which portions of one’s neurological energies are liberated, energies that were previously so bound by coarse material substance such that they could not perceive the conditions of existence on higher levels that they consciously wanted to know. But when word-magic is put into effect, the etheric currents of life become active, a healthy joy of life and higher spiritual knowledge come along, and then one learns a better way and asks in amazement as to why the secret of word-magic is so little known about. (Hermanius, “Erweckung und Wandlung,” 14)

In Spiesberger’s second major book devoted to rune magic published in 1958, he makes many original contributions to runic occultism while remaining firmly within the camp of the runic system first established by Guido von List. Although Spiesberger’s work is in many respects similar to that of Friedrich Bernhard Marby, Marby’s runology was more linked to traditional academic models.

The Fraternitas Saturni continued to make Spiesberger’s ideas a part of its lore. In the April 1960 issue of Blätter für angewandte okkulte Lebenskunst there appeared an article by Master Amenophis titled “Erfahrungshinweise zur Praxis der Runenmagie” (Experiential Guidance on the Practice of Rune Magic). This article brings the practice of rune magic more into the sphere of mainstream Western occultism, while presenting innovative runic experiments with what Marby called rune yoga.

Spiesberger’s understanding of the nature of runic power clearly had its origins in the attitudes of Friedrich Bernhard Marby, who taught that runes were tools for accessing and mediating subtle energies stemming from the earth and from the atmosphere and beyond. The theoretical basis for this as a system of magic was rooted in the idea that the physical runic exercises, combined with the mantralike chanting of runic formulas, would infuse the subject with specific types of energy. These energy types constitute a kind of ABC of power. By invoking—and actually embodying—these specific energy forms, in a certain order, the rune magician could carry on a sort of conversation with the universe. Signals are sent by the magician, and responses are made by the universe in kind. The responses can come in the form of information or events—knowledge or phenomena.

One of the great interests of Spiesberger was the idea of the use of runic powers to help the individual find and unify with a sexual partner who would, in a sense, help to complete the rune magician’s state of being. To this end, he offered a ritual in Runenmagie (pp. 130—31).

The Magical Call to the THOU

Ego-aware I tune myself

into the cosmic current of primal will

vibrating in the original forcefield of the world-will

I am one with its desire.

Silence my longing for the THOU

give me a life partner

for a common process of life.

Aware of the original law of marriage

voluntarily bowing down to it

I annul the karmic constraint

of the NOT-rune.

Sister of my soul

bound to me through many lives,

longingly I call to THEE!

Wherever Thou art

the power of the EH-rune

guides Thee to me!

Power of GIBOR and Gea!

Part of my soul

come into my life,

be my beloved

be my sister/brother

be my wife/husband in Gnostic Marriage.

HAGAL

wed the procreator to the receiver.

Unify us forever

through the power of omni-love.

To complete such a ritual, the runer is to strike the runic postures indicated by the runes in question in this order and engage each in order, first through the mantras attached to each rune and then through the texts indicated here.