I could say that I have finished reading "Runes and Magic : Formulaic Elements in the Older Runic Tradition" by Stephen E. Flowers. However, this is not a work that is ever 'finished' but rather kept for reference in hopes of greater understanding later.

This attempt has been a humbling experience. Such an advanced Ph.D thesis has shown the limits of my ability at this time. In keeping with the previous posts on this blog I might mention that the 'daily occurances' of my life have continued with synchronistic events that correspond to the both learning and humbling nature of my study. A great advance in communication with a living past that shows promise for the future occured through my meeting with a Southern scholar who introduced me to unknown territory. Also I have been completely shocked at my lack of ability to comprehend some advanced mathematics and logic classes on an educational forum. Apparently I'm not so bright. In fairness to my effort, at least, I should mention that life as a 24/7 cargiver does not leave me much time to concentrate on difficult projects.

My comprehension of 'Runes and Magic' is greatly lacking until I can learn more about Old Norse, Old Icelandic, Old English, German, and other relevent languages. Also the technical format of an advanced academic publication is challenging.

What I have taken away is a kind of intuition about the ancient formulaic elements of rune craft. There is a sequence and rhythm that becomes familiar with repeated readings of these translated inscriptions. First, there is the Rune Master formula that usually begins an inscription usually in the nature of the advanced ego identity of the magician stating who he is while doing the work. This is in the nature of, for one example, "I the raven". This identity is to place the worker in the field of a mythic or cultic identity of authority rather than the common ego identity. This authority is what enacts the work of communication. The next portion of the formua is often something like "carve the runes" or "write the runes". So there is a magical pronoun followed by a verbal action. Then there is sometimes, although not always or even often, an identity of the medium such as "On this stone". Then a purpose might be given such as "give good fortune". Sometimes there can be a magical formula like 'alu' or 'foslau', for example. Sometimes the work will include a complete Futhark inscription. Using the complete Futhark makes sense to me because I like to affirm that the entire work of a balanced human and Spiritual realm is in harmony with whatever work is enacted.

There is also a poetic meter that has a power that is traditional and also awakens an intuitive resonance with meaning and intent. Although my technical academic ability is not up to standards to really understand this doctoral thesis, I still feel that a reading of Stephen E. Flowers' work will enhance anyone's ability to use an operant approach to runes.

As mentioned in previous posts here, I seem to be informed by dreams as I study my Ancestral magico-religious lore. The directions I recieve are quite clear and distinctive in many cases. The study of this work will continue and there are definate directions in work toward the survival of my Folk that are important. The best new directions are those that affirm the power that was so beneficial and grand in our past.