Galdar has always been passionate about esotericism. Even as a child, this presence that we can feel behind the curtain of existence intrigued him. Later, he was fascinated by discovering the possibilities of exploring these behind the scenes of life.
Dissatisfied with the benchmarks that conventional education and instruction could provide him, both religious and academic, he began to look elsewhere, where these truths that he sensed could well be hidden. For a long time.
For twenty years, he went from discovery to discovery. This was done through meetings, bookish discoveries, various information that presented itself to him.
Far from being the fruits of chance, it was in fact his Wyrd, his Destiny which, little by little, distilled these indications for him, like a very particular teacher. Each must be, for Galdar, subject to many “extensible” reflections, the results of which he often found in works, lessons encountered throughout his journey.
“Coincidences” that he began to consider as approvals from his master:
His own Destiny.
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This path was initially empirical, self-taught.
Then he realized that this system of “coincidences” corresponded to esoteric laws which already existed long before him. Even at all times.
But since he never took for granted, whether in a positive or negative sense, what he had not yet experienced for himself, he began to observe in practice this system of synchronicities, to live it actively and no longer passively. This is how he discovered that there were two kinds of them which he called “horizontal, or existential, synchronicities” and “vertical, or transcendent, synchronicities”. From then on, practicing generously, with better knowledge, this system, this discipline in which he found his satisfaction, he visited the various esoteric teachings offered by Human Heritage.
This is how he became interested, for example, in Tibetan Buddhism, in the Taoism of Lao Tzu in the text of “Tao Te Ching”, in Far Eastern Yoga, in the Rosicrucian Christian esotericism of Max Heindel, in Qabalah. (especially the Sephirotic Tree and the Shemamphorash), Spiritism, or the teaching of Franz Bardon on magical Qabalah and operative Magic. He based these achievements on various magical experiences such as the “Descent of positive Cosmic Forces” in his personal home, or exercises such as telepathy or the “Astral Exit”.
It was then that he noticed that esotericisms come together analogically in the same truth while complementing each other within it... He then felt the need to express this state of affairs in the creation of a divinatory support, precisely symbolic. universal, which he consults privately.
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Some time later, he began what was to be the greatest chapter of his life:
As soon as his gaze rested on them, he felt a deep emotion within him, as if these strange glyphs were somehow familiar to him. This was the beginning of a long study, which has now lasted for around thirty years, both theoretical and practical, and which is not about to end, the runic universe being so deep and transcendent... After he had begun to practice Runism, to immerse himself in it and to live it, first of all through study, reflection and divination, he realized that the being, consciously or not, uses its characteristics socially , their variants, or their corresponding symbols.
He saw examples of it in the logo on ambulances, that of the movement against AIDS which strangely resembles the Rune Othala, of the movement for peace which uses the Rune Elhaz in reverse, or, more precisely, what became the Rune Anglo-Saxon Calc; as a bank emblem or certain car brands. Popular expressions also showed runic influences. Which proved, in his eyes, the rooting power of their energies even in the collective unconscious of his contemporaries.
Without closing himself off to other schools, these various observations forged in him the certainty that he was still on the path indicated by his destiny. From then on, he acquired ever-increasing mastery.
Secondly, the practice of visualization, gestures and posture of each Rune according to the directional and temporal bases of Stadhagaldr, in other words "Runeic Yoga", offered him, slowly, gradually, a direct teaching coupled with an increase in level of consciousness, new abilities, so that he felt an ever closer communion with the Cosmic Energies of which the Runes are the signatures.
The result was, in Galdar, an intense understanding of events, an ever sharper intuition, a deep interest in others, an idealistic integrity, and a thought loaded with significant creative potential. He expressed the latter, in a concrete domain, so to speak, and still continues to express it, in his construction of Runic Talismans, under various concepts, and which he reserves for the use of "beings" as he says. himself.
