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The Magick and Power of Futhark

Spells and Rituals

Rituals of Protection- General Opening Ritual- Stadhagaldr Opening Ritual-
Simple Rites- The Closing Ritual- Ritual for Charging a Runic Talisman- Niding Ritual- Draught of Wisdom- Miscellaneous Formáli

Preliminary Exercises- The Gods' Runes- The Oracle of The Self-
Bind Runes- Numerical Symbolism- Color Symbolism-
Transliteration of Modern English into Runes- Making a Talisman-
Signing and Sending of Runes- Sign Magick- Invocation -
Magickal Tools and Attire- Correspondences -
Meditations - Stadhagaldr- Runic Streams- Intake of World and Earth Streams- Divination-
Definitions of Terms- Books About Runes

Rituals of Protection

A ritual should be created by the magician that will not only banish all energies that may interfere with his workings, but one that will also keep those energies from returning. These forces aren't necessarily "evil," they are just disadvantageous to the operation.

There are three good formulas for a potent protection ritual. The hammer rite (Hamarssetning) is the strongest and provides the maximum level of protection and isolation, the Hagalaz rite provides the most magickally charged atmosphere and potential, and the Algiz rite is a balance of both of those. The following formula can be used for all three rites, just replace the word "hamarr" with that of "hagalaz" or "Algiz".

Hamarssetning (The Hammer Rite)

This ritual is written with a northward orientation, and appropriate changes of course should be made in the order of the mantras (galdrar) if you prefer to begin in the east.

1. Hold your Rune wand in your right hand and face the North Star.

2. Begin with fehu in the north sign and send the Runes of the futhark in a ring around you at the level of your solar plexus as far out as the edge of your circle, always "with the sun" in a clockwise direction.

3. Stand in the † stadha and visualize an equilateral cross lying horizontally in the plane of the ring of Runes and your solar plexus, with that point as the center of the cross. The arms of this cross should end at the points where they intersect the Rune band. Imagine a surrounding sphere of shimmering blue light with the red ring of Runes its equator. Then visualize the vertical axis coming through your length from the infinite space above and from the infinite space below.

4. Feel and see the force flowing into your center from all six directions as it builds a sphere of glowing red might. The color may be changed to one symbolically appropriate for the ritual's intention (see Colors).

5. The magician should then touch the back end of the wand to his breast at the center of power and thrust it forward, projecting the force from that center to a point on the inside face of the outer sphere. The Rune caster should sign the hammer by first drawing a vertical line from top to bottom and then drawing a horizontal line from left to right, forming the shape of an upside-down "T". While drawing this sigil intone:

Hamarr î Nordhri helga vé thetta ok hald vِrdh!*
(Hammer in the North hallow and hold this holy-stead!)^

*A literal translation of this phrase would be "Hammer in the North hallow this sacred enclosure and keep watch (over it)!"
^This version is poetically more effective and therefore better for those whishing to use English in their rites.

Then, turn 90؛ to the right, send and sign another hammer sigil vibrating:

Hamarr î Austri helga vé thetta ok hald vِrdh!"
(Hammer in the East hallow and hold this holy-stead!)

Turn to the South and vibrate:

Hamarr î Sudhri helga vé thetta ok hald vِrdh!
(Hammer in the South hallow and hold this holy-stead!)

And in the West:

Hamarr î Vestri helga vé thetta ok hald vِrdh!
(Hammer in the West hallow and hold this holy-stead!)

Return to the north, direct your attention overhead, there send and sign the hamarsmark on the "ceiling" of the sphere, vibrating:

Hamarr ygir mér helga vé thetta ok hald vِrdh!
(Hammer over me hallow and hold this holy-stead!)

Then project the hammer sign below to the "floor" of the sphere (not the floor of the room or the ground) and vibrate:

Hamarr undir mér helga vé thetta ok hald vِrdh!
(Hammer under me hallow and hold this holy-stead!)

6. Now, assume the † position again and sing:

Hamarr helga vé thetta ok hald vِrdh!
(Hammer hallow and hold this holy-stead!)

Turning clockwise in the center of the vé, repeat this once for each of the other four directions and once for the vertical axis. The visual effect should be one of axes connecting all six shining red hammers to your personal center, all engulfed by a field of sparkling deep blue light and surrounded by a band of bright red Runes.

7. Finally, center all the energies of the vé by folding your arms from the † position in toward your center, touching your fingertips together at your solar plexus, and vibrating:

Um mik ok î mér Asgardhr ok Midhgardhr!
(Around me and in me Asgard and Midgard!)

This ritual may be repeated at the end of a working or exercise, and the entire sphere may be drawn into your personal center, or the walls of the globe can be split with your knife allowing the collected energy to flow to its goal.

The basic form of the rite given here is meant to shield the magician's consciousness during magickal and meditational workings. Modifications in the rite, such as the ones already mentioned, may be worked out so that this ritual form may be used as an active magickal tool. The Runes on the face of the sphere can be drawn from, or projected through to, the outside in order to create magickal effects. It is up to the individual Rune caster to discover the further powers of the hammer rite lying beyond these instructions.

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General Opening Ritual

In important ritual work the magician may want to recite an invocation that incorporates the hammer rite. Such a mantra would serve to invoke the divine powers or just act as a general invocation to the Runic forces, or both.

The knowledgeable magician will create his or her own ritual and mantra, for this would be a great deed of Rune craft! Here is an example, notice how the hammer rite has been woven into the mantra:

1. Standing in the middle of the vé, face north or east, in the algiz stadha, and intone:

Fare now forth
mighty Fimbultyr*
from heavenly homes all eight
Sleipnir be saddled,
hither swiftly to ride:
Galdrsfadhir,^ might to give and gain.
Holy Rune-might flow
from the hoves of Hangatyr'sھ steed;
in streams of steadfast strength -
through slaves of stalwart standing!

*"The Awesome God" (Odin).
^"The Father of Incantation (Magick)" (Odin).
ھ"The God of the Hanged" (Odin).

2. Go the northern (or eastern) rim of the vé and use your Rune wand to trace the circle in the direction of the sun, from left to right. While doing this sing:

The Rune-might is drawn
'round the holy-stead,
unwanted wights wend away!

3. When the circle is complete return to the center and face the direction you began in, perform the Rune-ring portion of the hammer rite. When you’ve finished this say:

The worrisome wights
now wend their way
eastward toward etin-home;
hallowed be the hall of Hroptatyr,*
with the help of Hrungnir's slayer!^

*"The God of Hidden Things" or "The Hidden God" (Odin).
^Thَr is the slayer of the giant Hrungnir.

4. Now perform the rest of the hammer rite.

5. After that, if the ritual calls for a fire, the fire should be lit. If the magician knows it, and the ritual needs it, this fire may be lit by the need-fire friction method; but normally, the Rune caster will light the fire-pot with a previously prepared flame. Also necessary at this point are containers of salt and brewer's yeast; a pinch of each should be added to the flame at the point indicated in the mantra. While lighting the fire sing:

Endless light of life
give thy living gift
fill the night of need;
to the hearth of this hall
bring thy boon so bright
to quicken this salt
and yeast all so cold
together live long and well
in the hearts of Hلr's* sib.

*"The High One" (Odin).

6. Once the fire-pot is lit, the magician can also add leaves, thin strips of wood from trees, or herbs that correspond to the intention of the ritual to be performed. The body of the magickal ritual may now begin in a charged atmosphere.

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Stadhagaldr Opening Ritual

If the magician prefers it, this ritual can be used in place of the General Opening Ritual for engaging the Runic forces. This is a powerful rite for one to use while practicing the stadhagaldr, and therefore these stödhur should be the first that one works to master.

Stödhur (Positions)	Galdr (Mantra)
	Self-knowing, I am a staff for beams and waves of Rune might.
	Self-knowing, I shape the might from the deepest depths out of the realms of the earth out of the womb of Hel (or the earth mother).
	Self-knowing, I shape the might from the highest heights out of the wide world out of Heimdallr's realm.

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Simple Rites

Increase in Magickal Powers- Success and Victory- Increase in Creative Force- Rites of Need

Performing any single Rune stadha can be considered a rite. this is especially true if the magician writes an incantation to be read after the mantra has been sung. This formáli is to give a specific purpose to the Runic energy being called upon during the ritual. The possibilities for these simple yet powerful works of beauty are virtually limitless. The advantage of this type of ritual work is that it provides keys to the various realms of consciousness, and it aids the magician in reaching the greatest power, if they are properly performed on all levels of being.

The purpose of the rites of stadhagaldr is to blend several Runic forces into one single concentrated and directed stream of power with a definite goal or aim. This is achieved by combining the forms and sounds of various Runes together into a single force field of action. The symbol of the ritual can be a series of Runes or a bind Rune that has been drawn on the floor or ground or on a board lying next to the altar or hung at eye level on the wall in front of the magician. This Rune should be the focal point of concentration throughout the entire ritual.

These rites can also be adapted for use in creating talismans and in sign magick.

Increase in Magickal Power
Stödhur (Positions)	Galdr (Mantra)
	Mannaz, unfetter the flow of godly might in me.
	Rune-might is shaped by Uruz.
	Fiery Fehu-might flows to me.
	The might of Ódin streams to me.
	The gift of the Gods grows in me.
	Rune-streams meet in me and beam whither I send them - with full knowledge.
	Self-knowing I steer myself and the streams.
	Rune-might streams between and the Worlds along the rainbow of light.
	Rune-might work in me.
	Rune-might work through me.

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Success and Victory
Stödhur (Positions)	Galdr (Mantra)
	Norn-rune fend off the fetters of wyrd and turn the need.
	Grow and thrive through fehu
	Speed overcomes in me! Steering might of Sowelu (the sun) lead me from success to success.
	Tyr - Tyr Fruit of the fight - victory!
	My deeds make me grow, forever in might and main.
	Mannaz! Word of fullness be the fulfiller of my wishes.
	Make all the good wax great.
	Hail and fullness work through the year!
	Well-being waxes happiness grows in itself.
	Our deeds make us grow, forever in might and main.
	Norn-rune fend off the fetters and turn the need!
	Warding might of the World, stream to me. Warding might of the World, work in me. Warding might of the World, work through me.

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Increase in Creative Force
Stödhur (Positions)	Galdr (Mantra)
	Fiery Fehu - might flows to me.
	Uruz shapes the rune-might.
	Rune-streams meet in me and beam whither I send them.
	The might of my word waxes.
	On the right road I wander.
	Skill comes to me through the might of Kano knowledge and World-wisdom wax in me through Kano
	The speed of Sowelu (the sun)steers me.
	Tyr - Tyr Will of speedy shaping successfully stream through me.
	Hail and fullness - gifts of the good year!

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Rite of Need
Stödhur (Positions)	Galdr (Mantra)
	Norn-rune fend off the fetters of wyrd, turn the need. Thou art my need - through thee I overcome need.
	Wight of the World - wood give good speed and help! I take up the Runes, I take up my need!
	Need-fire flame in me!
	Mannaz! Word of fullness be the fulfiller of my needs and unfetter the flow of Rune-might.
	Rune-might streams between me and the worlds along the rainbow of light.
	Need-fire flame in me!
	Steering might of the sun lead me forward.
	Need-fire flame in me! (Repeat this until the fire is enkindled in your breast.)

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The Closing Ritual

When a ritual has been begun with an opening ritual, a closing rite is needed.

1. Face north or east, the same direction you faced during the opening ritual, in the algiz stadha and intone:

Now is done the holy work
of word and deed
helpful to godly children
hurtful to etin-churls
hail to (him/her/them) who speak(s) them
hail to (him/her/them) who grasp(s) them
needful to (him/her/them) who know(s) them
hail to (him/her/them) who heed(s) them.*

*Freely adapted from the final stanzas of the "Hلvamلl."

2. At this point the hammer rite (without the rune ring) may be performed, although this is optional.

3. If it is not totally safe to allow the fire to bun itself out, extinguish it by placing a cover over it while saying:

Fire that glows without
forever be kindled within
by the might of Odin-Vili-Vé

4. If the energy built up by the entire operation is to be internalized, then draw the collected energies into your personal center by standing in the † position, and while deeply inhaling, draw your arms in so that your fingertips touch your solar plexus. Turn in all four directions and repeat this action, each time visualizing the sphere being drawn into your center. If the energy of the rite has been sent outward, then you may simply split the sphere with your hand or knife and step out of the circle.

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Charging a Runic Talisman

This ritual can easily be adapted to the loading of any talisman and for any other types of Rune work as well.

This particular taufr is based on the Runic formula LAUKAZ, which appears quite frequently on ancient bracteates talismans. The word literally means "leek" (allum porrum), which is a symbol of growth and well-being. laukaz is derived from the European root work leug- (to bend, turn, wind), a powerful concept and one common to words having to do with magick. This formula promotes healthy growth in the field of things hidden or secret (the word "lock" is also derived from the root word).

The numerical analysis of this formula shows one of its many sources of power. The Rune count is 6 (multiple: 2 x 3). The Rune total is 52 (multiple 4 x 13). The number 6 indicates that it is working in the sphere of will-controlled magick (a doubling of the dynamic action 3). The formula works from a magickal (4: Ansuz) intensification of the vertical force of the divine (13: Eihwaz) throughout the year of 52 weeks. The ideographic analysis is also revealing:

1.

life-law/growth
2.

transformational divine force
3.

unconscious wisdom, health
4.

conscious knowledge, ability
5.

transformational divine force
6.

protection/"higher" life

The complementary conceptual relationships between the first and last Runes, and the third and fourth Runes, charged with the magickal "spirit" of the second and fifth Runes (which are adjacent to all the others) show the ideological power and scope of this formula.

For the purpose of this ritual, the magician will need an appropriate place to form the vé with an altar of some type, the mantra, the knife or carver, suitably prepared blood or red pigment (and equipment for preparing this during the ritual), the coloring tool, a black cloth (preferably of linen) large enough to enwrap the tine, a leather thong or organic twine long enough to encircle the object 9 times, and whatever ritual attire the magician feels powerful in. For optional phases of the rite the magician will also need a brazier (and kindling) and a cup of water or mead. The talismanic object itself should be made from a piece of willow wood (or its complement, alder wood) and have two flat surfaces large enough to make the inscriptions. This object should be fully charged and prepared in its final form and shape except for the magickal staves and signs.

Go to the site of the vé in silence, preferably at dawn. Arrange the tools in an orderly fashion on the altar and then begin the ritual.

1. Opening. Facing north, perform the opening rite including the ritual kindling of the fire if necessary and the Hamarssetning or other suitable opening formula. This invokes the Rune might and calls upon the gods and goddesses as witnesses, while banishing detrimental energies.

2. Preparation of dye (optional). If the blood or pigment has not already been prepared, the magician may do so on location. To prepare the dye, sit facing the altar, and grind the pigments with the mantra:

. laukaz laukaz laukaz
{followed by the individual mantras
of all six runes in turn]
Blood of Kvasir*
be blessed:
rune-might blooms in the blend!

*Kvasir's blood is the poetic mead of inspiration, used here to invoke the vivifying magickal power of that substance in the pigment.

3. Name carving. This is to provide the magickal link between the power of the formula and the person who is to benefit from it. Turn the tine so that what is to be on the reverse side is facing up. Using the knife or carver, etch the runes of the person's transliterated name (see Transliteration of Modern English into Runes) into the surface, using any formulaic devices that might help integrate the name (and person) with the power of the Runic formula. Color the name in the pigments and recite a mantra such as:

Together the bright runes
are bound and blended
with the might of (name of person)!

This does not require a level of intense charging as high as that for the taufr formula. (This step is optional if the talisman is to be worn on the person at all times.)

4. Preliminary mantra. Stand before the altar with your wand in your hand and invoke the forces of

by thrice intoning the names of each in turn over the talisman, and at the same time sighing the stave shape over the object with each repetition of its name. This serves to make the material receptive to the streams of these Runes.

5. Carving. Sit before the altar in a manner that you have come to find comfortable. Carve each of the stave forms while chanting the simple sound formula of the Rune being etched. For continuants (sounds that can be produced as long as the breath lasts) the pure sound is best. In this inscription they are l, a, u, and z. The k sound must be coupled with a vowel and repeatedly intoned (ka-ka-ka...). During this process feel, see, and concentrate on the shining Rune might as it willfully flows from the heavens, earth, and subterranean realms through your center, through your arm and carving tool, into the wood in the shape of the stave. The opening ritual engaged these three realms for this purpose. The material on stadhagaldr and Rune streams is also helpful in mastering this practice. Visualize the shining "substance" in white, red, or electric blue as it is inlaid into the grooves cut by the Rune carver or knife. When each has been carefully carved in this manner, the magician may wish to cut a straight line across the bottom of the staves, connecting their shapes to bind them together in a single form and field of energy (in the case of this inscription the K-rune hovers, unconnected).
,br> 6. Coloring. Take up the container of paint or blood, and using the knife point or coloring tool inlay the staves (and connecting bar) with the coloring substance. This should be done with care and concentration. Throughout this process repeatedly using the complete Runic formula, lllllaaauuukaaazz... This imparts basic life force to the tine. At this point the magician may wish to pause and concentrate on the power of the Runes being charged into the form - feeling their presence, as they vibrate with the substance of the wood, in the consciousness of the magician. Once this is completed, the Rune caster may lightly rub a small amount of linseed oil over the surface of the tines. This serves both a an aesthetic and a magickal purpose.

7. Enclosure. This is the "dwelling in darkness" before birth and emphasizes the cyclical nature of the Runic mysteries. The tine gathers and intensifies its strength during this separation from light. Take up the tine and wrap it in the black cloth, then bind it nine times around with the thong. During this process intone the following mantra, or one of your own composition containing similar concepts.

Into the den
of darkness deep
wend thy way
-undoomed yet-
nights all nine
wile away thy spell.
Sleep, gain and grow
in weal and wealth.

Lay the tine down on the middle point of the vé and make nine turns (circumambulations) with the sun, while singing the complete word formula: llllaaauuukaaazzz.. Return the object to the altar.

8. Birth of the living taufr. Unbind the thong and open the cloth while intoning the verse:

Hail thee day! thou art born
-undoomed yet-
bearing my will
wend thy way
toward day's light
with life's law.

Now the magician should bring his or her mouth close to the tine, and with maximum force of breath intone the holy formula ffffffaaaaaa..., while feeling and visualizing a great out rush of hamingja into the creature. This also infuses the tine with intensified ِnd. In order to awaken the now indwelling wight, take up the wand and gently knock thrice upon the form.

9. Naming (optional). I the magician wishes to intensify the animate aspect of the talisman, it should be ritually given a name. This name should reflect the purpose of the tine, and it is usually feminine in form. A good name for this talisman might be Groedhing(a) (growth, or the growing one). Pass the tine three times over the fire-pot intoning a verse indicative of the life-giving force, such as:

Now sparks of fire
with speed spew forth;
lend thy quickness and life.

Then lay the tine on the altar. Dip your fingers into the cup and carefully sprinkle the tine with water or mead, with the formula:

I sprinkle thee with water
and give thee the name (name).*

Formلli. Now the tine wight must be permanently encoded with its special purpose - its "doom" or orlِg. It is newborn but must be provided with "past action," that it may more mightily fulfill its function. This is done by means of a fotmلli, or formal speech of declaration. Stand in the stadha before the tine lying on the altar and proclaim formula that outlines all the requirements, restrictions, and purposes of the talismanic being. For this tine, the following is appropriate:

Thou art wight of my will,
and 'tis thy doom to do as here is deemed:
Thou shalt shield my way,
wherever I may wend,
and with Asa*-might and main,
shower upon me
thy shining law of life
with a love of lust and shaping wisdom,
that I may grow and gain - whole and hale keep me -
as thou art young the whole year through.
In the name of سdin-Vili-Vé
and by the might of Urdhr-Verdhandi-Skuld so
shall it be.

*The possessive form of Æsir.

11. Holding. To bind the might of the Rune load to the tine, trace three rings around the wight with your wand while singing:

Rune-might hole
the holy runes;
whole may they
work my will.

Visualize a containing semi permeable sphere of shining force around the tine that lets the desired power enter and be transformed, intensified, and reprojected but holds the original charging and prevents discharge by contrary forces.

12. Closing. After placing the tine in its intended abode the magician may sing a short closing verse:

Now the work
has been wrought
with the might
of mighty runes
so shall it be.

Or perform the closing ritual outlined above.

Now the living hlutr is to be placed where it is to live its life and perform its function. If the tine is to be worn on the person, it should be next to the skin suspended by a cord, thong, or chain made of sympathetic material. Top of page

Love Ritual

Successful attempts at Runic love magick are performed with what we might today call "good intentions." This is not a moral accretion in the Runic system but rather from the complex nature of sexual energies and relationships. It's just that history has shown that love magick is much more effective, and the variables are kept to a minimum, when ones sole motivation is true love.

A Runic formula for successful love magick consists of the staves

During the charging process each of the staves must first be carved and loaded separately, then bound together in a single field of energy during the coloring phase. On the reverse side of the tine (or next to the galdrastafr, if space is a problem) the names of the persons to be brought together should e etched. This happens in step three of the charging process. Great care should be taken to bring the maximum level of imaginative and emotional force to bear in the identification of the three entities involved - the two lovers and the Runic forces of attraction, binding, and love. The charged talisman could be worn by the Runester to attract the lover to him/her, or it could be placed in a location near the desired one, such as under his/her bed, under or over a threshold through which the beloved one regularly passes, and so on.

Another form of this spell involves etching all the elements of the talismanic formula on piece of jewelry that is then given to the future lover of the magician. This of course may be done only under special circumstances. The magician must know the one he or she desires will wear or be near the object for at least some period of time. This type of Rune spell can also necessitate the use of secret Runic codes. The future lover might be suspicious of the magickal symbols on the jewelry, therefore you may want to inscribe them in numerical code, on the back. On the other hand, the magician's intended beloved may think the piece is beautiful and be open to the energy that the Runes are sending forth...

The names of the lovers can be inscribed using the same code as that used for the Runes. When encoding Runes the magician should perform the loading Ritual in the usual way, except that while the encoded representations are being etched, the Rune should be strongly visualized and loaded into the numerical symbol. The imagination and talent, as usual, are the only limits to the ingenuity one can employ when using this type of talisman. But one must be strong in the basic skills of magick - visualization and concentration - and be very familiar with the Runic system in order to make an effective talisman of this type. One of the most potent portions of a love ritual is the formáli, in which a poem of true love and burning lust should be composed and charged with passionate sexual energy.

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Niding Ritual

This is a ritual for revenge and defense, in actuality a curse, that is intended to be used only when the magician and/or his or her loved ones have been harmed or are in danger of being harmed by the intended victim.

This potent spell of raising the niding pole (nidhstöng, or cursing pole, literally "pole of insult or libel") consists of carving formulas of insults and curses on a long pole to crush ones adversaries. Once the symbols have been carved into the pole it is then partially sunk into the ground facing toward the victim's home. The pole is usually topped with a horse's head or some obscenely positioned representation of the victim. The sagas are filled with tales of these niding poles. In order to perform a niding ritual, the magician will need a stick or pole that is at least two feet in length, a carving or sculpture of either a horse's head or of some symbol to represent the victim. In ancient times the Asatúar-skalds often wrote niding poems and raised the poles against the Christian clerics who were invading the Northland.

The pole acts as a magnet for the deadly forces of Hel, which are drawn up the pole from her subterranean streams and projected outward through the horse's head, or other symbol, to the intended victim. The inscription on the pole shapes the stream and gives it its mission.

The actual performance of a niding-pole ritual is somewhat simpler than other talismanic rituals. Find a suitable location to set up the pole (it doesn't have to be near the victim, but it does work best if it is within eyeshot of the victim's home). Go to the work area at midnight and perform an opening ritual. Spend some time in meditative silence, working up your emotional energy against the victim. While in this state write a prosaic or poetic runic formula of niding, something like:

Three thruses I threw to thee
(thurisaz thurisaz thurisaz) and three
ices too (isa isa isa).*
All the wild wights and all the
fierce fetches worried and warted thy
sorry soul - Hel hast thee now
(victim's name)!

*Sing the names and make the signs.

Transliterate the formáli into runes and ritually carve them into the pole. It is only necessary to color the three thurisaz and three isa staves. Place the figurehead atop the pole and sink it into the ground repeating the niding poem. Visualize the power of Hel - the Goddess of Death and the Underworld - sending forth all her might in streams of blackish (or whatever color you, the magician, associate with destruction) energy directly toward the victim. Now the magician should imagine the victim destroyed by the forces of Hel and returned to her dark embrace. The marked soul is smashed by thurisaz and squashed and restricted by isa. A closing ritual is then performed that includes the breaking of the sphere and projecting all of the residual energy through the niding pole's figurehead toward the victim. Leave the pole standing until it has accomplished its purpose.

Niding poles originated from a genuine need to protect ones very life against political or religious enemies, not just personal ones. The magician must always search within to be sure that this is the correct solution to the problem at hand. This is a drastic measure, and not one to be taken lightly. Meditating on raido will help one to discover the answer.

A curse can also be cast in a talismanic form like that created in the love ritual, and secretly given to the victim or just placed somewhere very close to him or her.

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Draught of Wisdom

The draught of wisdom is made from rune tines that the magician has charged and then scraped into a drink of mead, ale, or beer, and then drinks down - Rune power and all!

To imbue oneself with wisdom, and receptivity to the gaining of, the magician should ritually charge the Runes to be used - except don't color the Runes with pigment, instead wet them with the chosen beverage. Don't carve them deeply, either, just etch them into the surface of the tine. After the charging is finished, take the Rune knife and scrape off the entire stave into the cup of mead while singing a formula such as:

I shave the shining runes,
and their shaping-might,
from the wood of wisdom;
into the draught they drop!

Then mix the contents of the horn well with the Rune knife, while chanting a formula such as:

Rune-might be mixed
with this mead of wisdom,
blended together in a bond of strength.

Now hold the horn aloft and say:

Ódhroerir roar into the draught! ,br>
Drink the entire contents of the horn down, including the dregs. During the entirety of this ritual focus on the blending of the forces, their imbuing the holy mead of inspiration with their power, and your personal system and its absorption of that power. This technique can be adapted for a variety of other magickal or mystical operations as well, and is a very potent tool to use in group work and rituals of initiation.

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Miscellaneous Formáli

One of the oldest and still most effective Runic formulas is

(ALU), which is found on stones and talismans from as long ago as 400 C.E. The word literally means "ale." Alu originally meant magickal power and divine inspiration. It was later that it came to be one of the main symbols of this power and inspiration, the intoxicating brew. This power was often used to protect sacred rites from the uninitiated. The formula can be used in a variety of ways and can either be inscribed a-l-u or u-l-a; ansuz may face in either direction. The numerical formula is also quite powerful. The Rune count is 3 (multiple 1 x 3 [prime]). The Rune total is 27 (multiple 3 x 9). The power of alu appears to be one of almost perpetual motion constantly turning in on itself and intensifying its power. A tine created with this formula will provide one with general protection, while also imparting wisdom, inspiration, magickal power, and good health within a lawful life.

The single stave that symbolizes the yew tree, eihwaz, is a very powerful symbol for protection and many other things, too.

For general success in the day-to-day affairs of ones life, the Runes

can be made into a Bind Rune. This is a powerful formula for artists, magicians, and lovers in the realms of action, and magickally powerful as an invocation force in all Nine Worlds.

For obtaining justice, legal or otherwise, bind

, and

To make a Binding Rune of prosperity and well-being use
two

Runes, four

Runes, one

Rune and one

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All information in these pages comes from the following sources:

and The Book of Runes by Ralph H. Blum.
A now out of print and rare book and stones set.
It can still be bought, used, at the above link, though.

Lisa's Planet- The Land of Fae- Norse Mythology-
Celtic Goddesses, Queens, Gods & Kings- Angels- My Web Rings
Samantha's Moon (Temporarily Out of Orbit)
Jay Jr's Moon (It's gone Void of Course)