ADJUSTMENT (English version)

  In August 2019, I wrote for the Czech reader about my experience of working with the Nordic magic manual in a situation where people knew of me as a practitioner of Khemetic magic (heka), but not so much as a practitioner of runes and rune magic. I have described a bit of my journey and also the contribution of this book to my personal journey. I am now translating this post into English.  I had always associated runes only with paganism, and although I was somehow attracted to them, I could not find my way to them. My beginnings were 8 years ago when I discovered with Guido von List that they are perfectly intertwined with the material plane and can be used for many things. But Guido was only an introduction for me, not a systematic learning of rune magic, which was what I was interested in a priori. By magic I always imagined a functional system independent of the Pantheon, because entities, whatever they may be, are always a bonus and a benefit, not magic itself. And...

Have you read Susanna Clarke's novels or short stories, where seductive magicians with titles like Pratchett's university magicians may know the theory perfectly, but in the practice life they are often caught off guard and fail to notice the obvious? We can realistically meet people like this within magic too. My aim with my posts is to get people to make magic a practical matter for them. Of course, to the extent that it will let them go on their own.  To work magically is to see reality differently, and according to the ability to see it this way, the ability to shape it grows at the same time. The old esoteric truth says that this vision must remain hidden from the outside world, and I add, especially when it comes to fellow magicians. There is no greater skeptic than the one who performs magic. Many colleagues have a clear set of how magic is supposed to work. What magic doesn't do and what magic definitely can't solve. Their conception of magic is often altruistic...

LAH-SAH invitation  As I began the magical work of contacting Álfar, I was amazed at how quickly they demonstrated examples of our collaboration directly in material reality on two specific issues (my body and my garden). It was very much a "wow effect" in both. Sure, I have a lot of rocks in my garden... I didn't understand why these amazing creatures are called dwarves or gnomes, after all, it only spoils the possible contact with them. Of course, I held a radical view, only "Álfar", because it corresponded to my amazement and gratitude. Today I keep my radicalism for my personal approach, and let others choose. So, let's do it. I would like to start by saying that if one expects strict classification and clarity from collections of fragments of Norse mythology, i.e. Eddas, one should start looking at other things than Norse magic (actually magic). Nor is it unambiguous from the point of view of folkloristics. We don't have the original Norse sources p...

  This article aims  to describe my relationship with my personal Fylgja and certain experiences I have had with it when activating it. I also assume that the reader has some experience with rune magic and knows what Fylgja is all about. It is also necessary to accept that we do not know the answers to all the questions that may come to mind concerning Fylgja. Moreover, the answers we find may not always apply in general.   If I had to say in one word what Fylgja is, I would say a guide.  A guide to what? The way we sacrifice ourselves for the Self. This statement comes across as odd, perhaps poseur-like, to someone who hasn't taken this journey. In that case, the reader must be content with the common claim in Norse folklore that the Fylgja is only seen before death.   Some words from runic psychology If the reader is unsatisfied with a simple explanation, I will outline a little from runic psychology.  Fylgja is usually connected to th...

  Introduction The Midsummer Night is an interesting feast for me, not only because of the customs from the land of my childhood but also because of the various wonderful stories about the hidden folk.  There were occasional stories about encounters with the hidden folk; interestingly, these stories had some commonalities. Sure, we might say, these people got drunk at night and that was all story. It is just that the narrative, which I heard with my own ears several times, was not from a drunk.  I am not able to guarantee that all the stories I was referring to took place on Midsummer's Night. Some stories may be, but my story certainly did. So, my witness was returning home at midnight on St. John's Night through the boonies and met a big bonfire and people in historical costumes. They invited him to join them. There was merriment, dancing, singing... all a good time. He felt awfully comfortable there and after what felt like 10 minutes, he asked if he could bring his wi...

  The Bornless ritual is the basic building block for magical work if we want to come into contact with our Holy Guardian Angel (HGA), invoke it, and in general get in touch with this manifestation of ourselves in some way. Of course, there are other methods and ways of working, but in this article, I am only concerned with this ritual. I believe ritualization is essential if we are not concerned only with random appearances. It is also a practice where it is the contact with the HGA, whether external or internal, that we purposely aim for under our Will (serious intent). In magic, we also find approaches in which HGA becomes uninteresting or only a marginal issue. People practicing this way have other priorities, which is also perfectly fine. In this article, I draw on approaches where, on the contrary, any work with HGA is a priority. It can take different forms, have different intensities, and also manifest in different ways within the manifestation, and it is not at all relevan...