Alright, so, last time, we talked about my own take on the Qabbalistic Cross, the Geomancer’s Cross, a simple energy work and centering ritual. Instead of envisioning the Etz Chayyim (Tree of Life) laid over the body, we simply conceive of four of the sixteen geomantic energy centers as defining a vertical axis (from Laetitia at the head down to Tristitia at the groin) and a horizontal axis (from Puer at the right shoulder to Puella at the left shoulder), meeting with Coniunctio at the ribcage with a third depthwise axis passing through to represent the Sun and Moon. This has the benefit of reflecting both all four elements as well as all seven planets at the same time, and is done virtually identically to the Qabbalistic Cross so many already know, but with a radically different set of background rules and ideas. What we left untouched last time, however, was the actual ritual itself.
Now that we have a foundation for the structure and theory of a Geomancer’s Cross ritual, let’s move on to actual implementation of the ritual. So we have our four points of the body plus the intersection point that brings them all together. Following the practice from the Golden Dawn for this ritual, what we’d do is something like the following. Assume for now that we have a set of six things to intone; what those are we’ll discuss in a bit, just for now assume we have them.
- Touch the forehead. Visualize a sphere of light at the head. Intone the first intonation.
- Touch the groin (or the solar plexus if this is not possible). Visualize a sphere of light in the groin, with a beam of light connecting it to the sphere at the head. Intone the second intonation.
- Touch the right shoulder. Visualize a sphere of light at the right shoulder. Intone the third intonation.
- Touch the left shoulder. Visualize a sphere of light at the left shoulder, with a beam of light connecting it to the sphere at the right shoulder. Intone the fourth intonation.
- Press both palms together upright at the sternum. Visualize an infinitesimally small but infinitely bright point at the intersection of the two beams of light in the body, joining them both together. Intone the fifth intonation.
- Open the hands and arms out forward and to the sides in a sweeping motion. Visualize three beams of light emanating from that intersection point: an infinite vertical one passing through both the head and the groin, an infinite horizontal one passing through both the right shoulder and left shoulder, and an infinite beam passing through the chest forward and backward. Intone the sixth intonation.
And that’s it. Well, mostly; that’s it for the actual motions and visualizations. What about a prayer, intonation, or incantation for accompanying them, much like those other rituals we mentioned earlier? We could take a hint from the Golden Dawn practice of using the doxology from the Lord’s Prayer (which the Golden Dawn version is a greatly pared-down variant that doesn’t actually match Christian religious practice, but which I’m sure they have their reasons for phrasing it the way they do). In this light, though, there’s no need to bind ourselves to just using (badly-spoken, badly-understood) Hebrew, so why not give ourselves some options?
|Head||Groin||Right Shoulder||Left Shoulder||Sternum||Close|
|English||Yours||is the kingdom||and the power||and the glory||forever and ever||amen|
|καὶ ἡ δύναμις
kaì hē dúnamis
|καὶ ἡ δόξα
kaì hē dóksa
|εἰς τοὺς αἰῶνας
eis toùs aiônas
* This word is not actually used in the Sahidic version of the prayer, but I included it here anyway for completeness. I hope I got the grammar right.
† In Coptic, “c” (Ϭ) is pronounced like “ky” as in “acute” (ah-kyoot), so this word is pronounced “teh-kyohm”.
‡ In Coptic, “j” (Ϫ) is pronounced like a soft English “g” as in “giraffe”, so this word (related to təcom) is pronounced “tee-jjohm”.
What’s nice about the above formula using the doxology from the Lord’s Prayer is that there’s a loose association between what you’re saying and the general notion of what you’re connecting it to: God with Laetitia and the head, the Kingdom of the Cosmos with Tristitia and the groin as the lowest part of the center of the body, power (and thus severity) with Puer and the right (sword) arm, glory (and thus mercy) with Puer and the left (shield) arm, and eternity with Coniunctio with the heart. To me, this is why the doxology is used in the Golden Dawn and related systems of magic.
Still, I’m sure there are other formulas one could use for such an end, too, so long as it’s a set of five words/phrases (to which are appended some variant of “amen”), or six words/phrases (no “amen”). The Ephesia Grammata are a candidate (ΑΣΚΙΟΝ ΚΑΤΑΣΚΙΟΝ ΛΙΞ ΤΕΤΡΑΞ ΔΑΜΝΑΜΕΝΕΥΣ ΑΙΣΙΟΝ or some variant thereof); for PGM-inspired methods, the six names of the Headless Rite (PGM V.96ff, “ΑΩΘ ΑΒΑΩΘ ΒΑΣΥΜ ΙΣΑΚ ΣΑΒΑΩΘ ΙΑΩ”) or Sublunar Space’s proposed Abrasax-stone version (ΧΑΒΡΑΧ ΦΝΕΣΧΗΡ ΦΙΧΡΟ ΧΝΥΡΩ ΦΩΧΩ ΒΩΧ), or the names of the six solar guardians of my own system (ΕΡΒΗΘ ΛΕΡΘΕΞΑΝΑΞ ΑΒΛΑΝΑΘΑΝΑΛΒΑ ΣΕΣΕΓΓΕΝΒΑΡΦΑΡΑΓΓΗΣ ΑΡΚΡΑΜΜΑΧΑΜΑΡΕΙ ΔΑΜΝΑΜΕΝΕΥΣ) are also possibilities. The issue with this is finding some meaningful link between that which you’re saying and that which you’re doing—and I don’t see much along these lines here.
Likewise, I know we did just go over all those posts about the Perfect Nature and how to contact it from the Picatrix, with its pleasingly fourfold name of “Meegius Betzahuech Vacdez Nufeneguediz” (or “Tamāġīs Baġdīswād Waġdās Nūfānāġādīs” to use a more accurate Arabic transliteration). We could say one at a time for each of the four points around the body, then all four together at once at the center, followed up by something like “Be with me, o Perfect Nature” (which would be, if I got the Arabic right, كن معي يا طباع اتام kun ma`ī, yā ṭibā` at-tāmm); this could be seen to work since these four names/powers do have elemental associations. The problem with this, however, is that we already linked these four names to the four parts of the body and to the four elements—and it’s a rather different system that doesn’t match with what we’re trying to do. In that system, we linked Fire (Vacdez/Waġdās) with the head, which matches up with the sphere of Laetitia and Air (Meegius/Tamāġīs) with the right side, but the other two names don’t match up with the element and body part that we’re looking at here (e.g. Betzahuech/Baġdīswād is given to Earth but to the left side and not to the legs as we’d need it here, and Nufeneguediz/Nūfānāġādīs to Water but to the legs and not to the left side as we’d need it here). Either the elemental associations or the body part associations would need to change to get the two systems to play nicely, and granted that our associations of elements and body parts to the four powers/names of Perfect Nature is largely conjectural, it’s not something I’m comfortable doing as yet given how neatly the system works in its own context.
And that’s really the crux of it here: I’m not really familiar with any specific set of geomantic prayers or words of power that specifically match up with this system. (I mean, to an extent, this doesn’t surprise me, since I really have been developing much of this as a unique system more or less independently.) It really might be best to not look anywhere else but to geomancy itself to come up with a set of things to pray for this ritual, but—barring alchemical or Arabic methods that are presently unknown to me—I don’t know what within the system is readily available for its use. It’s not like geomancy has much of a cosmology or mythology of its own beyond a simple origin story which may or may not have been based on a potential pre-Islamic Arabian form of augury, and that doesn’t give us a lot to work with. We really do need to come up with something more or less from scratch, unless we just want to reuse the doxology from the Lord’s Prayer. Don’t get me wrong, it’s certainly effective and workable, but there might be something more independent and geomantically-appropriate we might be able to use instead.
One thing that arises to me are the use of my own set of geomantic epodes, particular seed syllables or vowel strings that I’ve associated with the figures before, and also within the context of magic and energy work. For us, what that might look like could be “BI HA ZI DI ZĒ” (for Laetitia, Tristitia, Puer, Puella, and Coniunctio, respectively) followed by…I’m not sure, or we could use the vowel string forms of “OIEA IEAŌ OUEŌ OEĒA IUĒA” (again for the same figures in the same order), again followed by I’m-not-sure-what. I’m not exactly thrilled by either of these options, to be honest. I suppose they could work, but these epodes were constructed focusing on the elemental assignments and structures of the figures without regard for their planetary associations, and I dislike the heavy imbalance of the use of vowels in these epodes here.
Let’s consider taking a different track. Rather than intoning some word of power, a brief prayer or invocation might do us better, written with one line per action (touch head, touch groin, touch right shoulder, touch left shoulder, touch heart/sternum, open hands and arms away). This would rely more on the symbolism of the figures and, more broadly, the symbolism of what we’re trying to come up with. Personally, I’d avoid anything too overtly elemental or planetary for such a purpose, as it might be hard to correlate that explicitly with such a ritual in prayer form—but I also won’t hesitate to say that it feels a bit gauche to me, as well. I’d rather have something a little more poetic and flowing than a mere technical blast of intent, but that’s just me. To that end, I gave it some thought, and can offer something along these lines for use with the six motions of the Geomancer’s Cross. It’s not much, but it does work.
From the Rupture of Blazing Heaven!
To the Womb of Fertile Abyss!
By the Power of Fiercest Wildness!
With the Grace of Purest Mildness!
I join together the Forces of the All,
and join myself to the Lights of the All!
Six simple statements, one for each motion, each symbolic of what it is you’re trying to connect to or accomplish. It’s elegant, at least to an extent, I suppose. We connect to the powers above the Earth through Laetitia (with echoes of Cauda Draconis) and below the Earth through Tristitia (with echoes of Caput Draconis), followed by connecting to the severe external strength that destroys of Puer (with echoes of Rubeus) and the merciful internal strength that preserves of Puella (with echoes of Albus). All these, representing the four elements and the four major planets and thus all the distinct powers of the world, are joined together at the elemental and planetary crossroads of Coniunctio within the self, and with all these powers of the cosmos connected together, we can then connect ourselves to the cosmos themselves through the lights of the Sun and the Moon. That being said, it is something of a…wordy invocation for something that should be otherwise relatively simple, and that kinda makes the flow a little harsh and uneven. So perhaps this could be cut down a notch:
From Blazing Rupture,
To Darkest Womb,
By Fiercest Power,
With Purest Grace!
join me to the All!
As in so much else, simplicity is the highest form of elegance. I’m sure there are other things one could write or devise, and as I begin to apply this, I’m sure I’ll stumble upon some variation of this that would work better—though, admittedly, the doxology from the Lord’s Prayer is always a tried-and-true one that, despite its Christian and Abrahamic origins, are pretty generic on their own and usable for this and many other things. Until then, this is a useful form of energy work within a geomantic framework that I’ll keep incorporated into my own daily practice, and might recommend others to do the same, especially if they want to expand their own geomantic practices beyond simple divination.