De Regnis Recap

Looking back through my blog’s archives, there are a handful of series of posts I’ve made, where I’ve written about a particular topic at length over a number of posts.  Often enough, it seems, if there are more than three posts in a series, I’ll finish up with a recap post that gives links to each individual post and what they’re about, but it turns out I don’t always even when I should.  One such series I did not that long ago last year, De Regnis.  I started off each post with an introduction as to what they were about:

Although most of my writing is visible and accessible through my blog and my ebooks, there are a bunch of writing projects that I don’t necessarily intend for public release.  When I was recently going through my old documents folder on my computer, I found a writing project I had intended to be a compendium of Hermetic and Neoplatonic knowledge, guidance, and advice that would serve to document my understandings and work as a textbook unto itself, both for my benefit and any who might come after me.  This project, De Regnis or “On Kingdoms”, got pretty far along before it got abandoned, though parts of it serve as seeds or are outright cannibalized for some of my other works.  Though I have no plans to continue writing this text, I want to share some of the sections I wrote that can act as a useful introduction to some of the practices of Hermetic magic in a modern context.  My views and practices and experiences have grown considerably since then, but perhaps it can help those who are just getting started or are curious about how to fortify their own practices and views.

This ended up becoming an eight-part series, with each post focusing on several aspects of introductory Hermetic practice based on my own studies and findings:

  1. Breathing, Intonation, and Prayer
  2. Visualization, Meditation, Contemplation
  3. Divination and Notekeeping
  4. Approaching Spirits, Offerings and Sacrifices, Identification and Authentication
  5. On Spiritual Conditions and Prohibitions
  6. Altars and Sacred Spaces
  7. Supplies and Objects
  8. On Principles of Practice and Regular Practices

It might be a bit late, but better late than never.  At least this way there’s an easy index for these posts instead of someone having to trawl through for them!

A New Model of Elemental Assignments to the Geomantic Figures

We all know the basic four elements of Western occult cosmology, don’t we?  Of course we do!  We know that there’s Fire, Air, Water, and Earth, in order from least dense to most dense, or from most subtle to least subtle, whichever you prefer.  They’re even described in the Divine Poemander, the opening chapter of the Corpus Hermeticum as being fundamental (even in this same order!) to the creation of the cosmos:

And I saw an infinite sight, all things were become light, both sweet and exceeding pleasant; and I was wonderfully delighted in the beholding it. But after a little while, there was a darkness made in part, coming down obliquely, fearful and hideous, which seemed unto me to be changed into a certain moist nature, unspeakably troubled, which yielded a smoke as from Fire; and from whence proceeded a voice unutterable, and very mournful, but inarticulate, inasmuch as it seemed to have come from the Light.  Then from that Light, a certain holy Word joined itself unto Nature, and outflew the pure and unmixed Fire from the moist nature upwards on high; it was exceeding Light, and sharp, and operative withal. And the Air, which was also light, followed the Spirit and mourned up to Fire from the Earth and the Water, insomuch that it seemed to hang and depend upon it.  And the Earth and the Water stayed by themselves so mingled together, that the Earth could not be seen for the Water, but they were moved because of the Spiritual word that was carried upon them.

According to long-standing doctrine, going back to the time of Aristotle and before him even unto Empedocles, the four elements are considered to be arranged according to the two qualities each element has.  One pair of qualities exists on a spectrum from Hot to Cold, and the other from Dry to Moist.  If you take both Hot and Dry, you end up with Fire; Hot and Moist, Air; Cold and Moist, Water; Cold and Dry, Earth.  In this way, each element pertains to two qualities:

Hot Cold
Dry Fire Earth
Moist Air Water

This sort of arrangement has classically been described graphically with a kind of diamond-square diagram, showing how the four elements arise from combinations of these two qualities.  In the below diagram, Fire is represented by the upwards-pointing triangle in the upper left positioned between Hot and Dry, Air by the upwards-pointing triangle with a horizontal bar in the upper right between Hot and Wet, and so forth.

The thing about the four elements is that, while they are combinations of two qualities, they’re not necessarily static combinations thereof.  Some philosophers have specified that the elements are primarily of one quality and secondarily of the other that allows them to change into each other or react with each other in a more fluid way.  Fire, for instance, is both hot and dry, but in this fluid system, is specifically considered to be primarily hot and secondarily dry.  In the diagram above, we can see this in that, going clockwise around the diagram, the primary quality of an element is clockwise from that element’s corner, and the secondary quality is counterclockwise; in this sense, the primary quality is what that element is headed into, and the secondary quality is what that element is leaving behind.  Thus:

  • Fire is primarily hot and secondarily dry.
  • Air is primarily wet and secondarily hot.
  • Water is primarily cold and secondarily wet.
  • Earth is primarily dry and secondarily cold.

From this, let’s say that the four qualities themselves—even if they’re proto-elemental—can be ascribed to the four elements themselves, such that Heat is basically the main characteristic of Fire, Moisture of Air, Cold of Water, and Dryness of Earth.  (This offshoot of the Empedoclean-Aristotelian system is in opposition to the Stoic system, which gives Heat and Coldness to Fire and Air, and Moisture and Dryness to Water and Earth, but that doesn’t matter for the purposes of this system which is effectively unrelated.)  So, although Heat is part of both Fire and Air, Heat is more aligned towards Fire than Air.

We also know that certain elements—more properly, certain qualities of the elements—cannot be together lest they cancel each other out because of their inherent opposition.  Heat and Cold cancel each other out, as do Moisture and Dryness.  Thus, when we say that Fire and Water cancel each other out, it’s really their elemental qualities that cancel each other out, leaving behind a mess.  What remains when different elements cancel each other out, or some combination of elements reinforcing each other in some ways or reducing each other in other ways, can be instructive in how to alchemically understand these elemental reactions from a basic principle.

Now consider the 16 geomantic figures.  Each figure, as we all know by now, is represented by four rows, each row having one or two dots.  Each row represents one of the four elements: from top to bottom, they’re Fire, Air, Water, and Earth.  A single dot in a row signifies the presence or activity of that element in the figure, while two dots in a row signifies its absence or passivity.  Thus, Laetitia (with only one dot in the topmost Fire row and two dots in the other rows) has only Fire active, and so forth.  We know that there are many different ways to assign the elements to the figures, some being more recent than others, and the way I like to assign them has the benefit of being one of the oldest used in Western geomancy…mostly, with the figures Laetitia and Rubeus swapped around so that Laetitia is ruled by Fire and Rubeus by Air.  Moreover, my way of assigning the elements also has a benefit of giving each figure both a primary and a secondary elemental ruler, which has come in use in various techniques more often than I had originally anticipated.

Still, what would happen if we used a different method beyond overall signification to assign the figures to the elements?  What would happen if we took the structure of the figures themselves as the sole key to understand their elemental affinities based on what’s present, what’s absent, what cancels out, and what reinforces each other?  Knowing that certain elemental qualities do just that when put together, what would happen if we took that structural approach to the elements active within a geomantic figure?  For instance, Puer has Fire, Air, and Earth active; we know that because of their opposing qualities, Air (Hot and Wet) and Earth (Cold and Dry) cancel each other out, leaving only Fire behind, giving Puer a basically fiery nature.  What if we took this approach to all the figures, seeing what came out of such elemental interactions amongst the elements present within a geomantic figure?

Fire First
Row
Second
Row
Third
Row
Fourth
Row
Remainder Result
Laetitia Hot
Dry
Hot
Dry
Fire
Fortuna
Minor
Hot
Dry
Hot
Wet
Hot ×2 Hot
Amissio Hot
Dry
Cold
Wet
Ø Null
Cauda
Draconis
Hot
Dry
Hot
Wet
Cold
Wet
Hot
Wet
Air
Puer Hot
Dry
Hot
Wet
Cold
Dry
Hot
Dry
Fire
Rubeus Hot
Wet
Hot
Wet
Air
Coniunctio Hot
Wet
Cold
Wet
Wet ×2 Wet
Acquisitio Hot
Wet
Cold
Dry
Ø Null
Puella Hot
Dry
Cold
Wet
Cold
Dry
Cold
Dry
Earth
Via Hot
Dry
Hot
Wet
Cold
Wet
Cold
Dry
Ø Null
Albus Cold
Wet
Cold
Wet
Water
Populus Ø Null
Carcer Hot
Dry
Cold

Dry

Dry ×2 Dry
Caput
Draconis
Hot
Wet
Cold

Wet

Cold

Dry

Cold
Wet
Water
Fortuna
Maior
Cold
Wet
Cold
Dry
Cold ×2 Cold
Tristitia Cold
Dry
Cold
Dry
Earth

Note the overall results we get:

  • Eight figures end up with an actual element that represents them, four being a result of that element being the only active one in that figure (e.g. Laetitia, being Fire, because only Fire is active), and four being a result of that element being active, its opposing element being inactive, and the other two elements that cancel out being active (e.g. Puer, being Fire, because Fire is active but so is Air and Earth, which cancel each other out).
  • Four figures end up with being not an actual element, but a single quality, because it contains the two elements active in that figure that have that quality, with the other qualities of those elements canceling out (e.g. Fortuna Minor is pure Heat, because Fire and Air are active within it, both elements of Heat, though the dryness of Fire and moisture of Air cancel each other out).
  • Four figures end up with being null and void of any element or quality.  One is trivial, Populus, because it just has nothing active in it to begin with, but the other three (Via, Amissio, and Acquisitio) are combinations of only opposing elements that all cancel each other out somehow.

If we separate out those eight figures that end up with an element into a “pure element” group (where the figure consists of only that single element itself) and a “muddled element” group (where the figure consists of that element plus two other elements that oppose each other and cancel out), we end up with a neat grouping of four groups of four figures.  Even nicer is that the Pure Element, Muddled Element, and Single Quality groups all have each figure representing one of the four elements (the Single Quality representing elements by means of their most closely associated quality, e.g. Fire by Heat, Water by Cold).  That leaves us with a convenient scheme for assigning the figures to the elements in a new way…

Fire Air Water Earth
Pure
Element
Laetitia Rubeus Albus Tristitia
Muddled
Element
Puer Cauda
Draconis
Caput
Draconis
Puella
Single
Quality
Fortuna
Minor
Coniunctio Fortuna
Maior
Carcer
Null
Quality
…?

…mostly.  The Null Quality group of figures (Via, Populus, Amissio, and Acquisitio) don’t fall into the same patterns as the rest because…well, they’re all null and void and empty of any single element or quality.  We’ll get to those later.

First, note that the Pure Element, Muddled Element, and Single Quality groups, we see a process of descension from one element to the next.  Descension is the process by which the elemental rows of a geomantic figure are “shifted” downwards such that the Fire line gets shifted down to the Air line, Air down to Water, Water down to Earth, and Earth cycles back up again to Air; I discussed this and the corresponding reverse technique, ascension, in an earlier post of mine from 2014.  Moreover, note that all these groups descend into the proper elements ruling that figure in lockstep, so that if we take the Fire figure from one group and descend it into the Air figure of that same group, the other Fire figures from the other groups also descend into the Air figures of those groups.  That’s actually a pretty neat reinforcing of this new system of assigning elements to the figures, and in a conveniently regular, structural way.

It’s with the Null Quality figures (Via, Populus, Amissio, and Acquisitio) that that pattern breaks down.  We know that Amissio and Acquisitio descend into each other in a two-stage cycle of descension, while Via and Albus descend into themselves without a change.  We can’t use the process of descension like we did before to make a cycle of elements within a quality group of figures, and because of their null quality, we can’t just look at the elements present in the figures themselves to determine what element they might be aligned with as a whole in this system.  So…what next?

Take a close look at the figures we already have charted, and follow along with my next bit of logic.  For one, we know that all the odd figures are either in the Pure Element or Muddled Element group, which means all the even figures must be in the Single Quality or Null Quality group.  On top of that, if we look at the figures that are already charted to the elements, we can note that Fire and Air figures are all mobile, and Water and Earth figures are all stable.  This suggests that Via and Amissio (the mobile Null Quality figures) should be given to Fire and Air somehow, and Populus and Acquisitio (the stable Null Quality figures) to Water and Earth somehow.  We’re getting somewhere!

The Null Quality figures share more similarities with the Single Quality figures because they’re both sets of even figures.  Even though the Single Quality figures follow a process of descension between one element and the next, we also see that figures that belong to opposing elements (Fire and Water, Air and Earth) are also inverses of each other (inversion being one of the structural transformations of geomantic figures, this one specifically replacing odd points with even points and vice versa).  This can be used as a pattern for the Null Quality figures, too, such that inverse Null Quality figures are given to opposing elements. This means that we have two possible solutions:

  1. Via to Fire, Amissio to Air, Populus to Water, Acquisitio to Earth
  2. Amissio to Fire, Via to Air, Acquisitio to Water, Populus to Earth

At this point, I don’t think there’s any structural argument that could be made for one choice over the other, so I shift to a symbolic one.  In many Hermetic and Platonic systems of thought, when it comes to pure activity or pure passivity (though there are many other alternatives to such terms!), Fire and Water are often thought of as perfect examplars, so much so that the Hexagram is literally interpreted as a divine union of masculine/ejective/active Fire (represented by the upwards-pointing triangle) and feminine/receptive/passive Water (represented by the downwards-pointing triangle).  Taking it a step further, in some interpretations of this mystical formation of the hexagram, this combination of Fire and Water produces the element of Air.  If we translate this into geomantic figures, we can consider “pure activity” (Fire) to best be represented by the figure Via (which could, I suppose, be taken as the simplest possible representation of the phallus, being a single erect line, or as the number 1 which is also historically considered to be masculine or active), and “pure passivity” (Water) as Populus (which, likewise, could be seen as the walls of the birth canal or vulva, as well as the number 2 which is considered feminine or passive).  If we give Via to Fire and Populus to Water, this means that we’d give Amissio to Air and Acquisitio to Earth.  Note how this actually works nicely for us, because the Null Quality figure we give to Air is itself composed of Fire and Water, matching with that mystical elemental interpretation of the Hexagram from before.

Now we can complete our table from before:

Fire Air Water Earth
Pure
Element
Laetitia Rubeus Albus Tristitia
Muddled
Element
Puer Cauda
Draconis
Caput
Draconis
Puella
Single
Quality
Fortuna
Minor
Coniunctio Fortuna
Maior
Carcer
Null
Quality
Via Amissio Populus Acquisitio

Next, can we impose an ordering onto the figures given these elemental assignments and quality groups?  Probably!  Not that orders matter much in Western geomancy as opposed to Arabic geomancy, but it could be something useful as well, inasmuch as any of this might be useful.  The order I would naturally think would be useful would be to have all sixteen figures grouped primarily by element—so all four Fire figures first, then the four Air figures, and so on—and then, within that group, the most representative of that element down to the least representative, which would suggest we start with the Pure Element figure and end with the Null Quality figure.  So, which comes second, the Muddled Element or the Single Quality?  I would suggest that the Single Quality figure is more like the element than the Muddled Element figure, because the Single Quality is representative of the…well, single quality that is representative of that element and, though it has some things canceling out within the figure, those things that cancel out based on their corresponding elements active within the figure are still harmonious and agreeable to the overall element itself.  Meanwhile, the Muddled Element is more removed due to the presence of other opposing elements that fight within itself, dragging it down further away from a pure expression of its overall element.  These rules would get us an order like the following:

  1. Laetitia
  2. Fortuna Minor
  3. Puer
  4. Via
  5. Rubeus
  6. Coniunctio
  7. Cauda Draconis
  8. Amissio
  9. Albus
  10. Fortuna Maior
  11. Caput Draconis
  12. Populus
  13. Tristitia
  14. Carcer
  15. Puella
  16. Acquisitio

So, what does this leave us with, and where does this leave us?  We have here a new way to associate the geomantic figures to the traditional elements in a way that’s substantially different from either the usual structural method that I prefer or a more zodiacal method that’s also in common use by authors like John Michael Greer and those immersed in Golden Dawn-like systems, though there is still a good amount of overlap between this kind of elemental assignment and the structural method with eight of the figures retaining their same element (all four Pure Element figures plus Fortuna Minor, Coniunctio, Carcer, and Populus).  This is not a method I’ve encountered before in any geomantic text I’m familiar with, and I’m inclined to say it’s pretty much a novel approach to assigning the elements to the figures, though considering how straightforward the process was, or at least how simple the idea behind it was, I’d be honestly surprised that such a thing hasn’t been thought of before now.

I don’t mean to supplant the major two existing systems of elemental assignments of the geomantic figures (the planetary-zodiacal method or the structural method) or their variations as found throughout the literature; personally, I’m still inclined to keep to my structural method of elemental assignments instead of this combinatoric method, as it’s what I’ve most closely worked with for years, and I’ve gotten exceedingly good mileage out of it.  To me, all the above is something like a curiosity, a “what if” experiment of potential.  Still, even as an experiment, this combinatoric method could have more interesting applications outside pure divination, and I’m thinking more along the lines of alchemy, magic, or other such applications where it’s truly the action, nonaction, interaction, and reaction of the elements themselves among the figures is what matters.  We can alchemically-geomantically view the cosmos as arising from:

  • 4 base substances
  • 16 base entities (the 16 = 4 × 4 different combinations of the elements to form the figures)
  • 256 base interactions (the 256 = 16 × 16 = 4 × 4 × 4 × 4 different addition-pairs of the figures)

So, consider: if you add pure Fire and pure Water, that’d be Laetitia + Albus = Amissio, which gets you a Null figure of balance that leads to an overall condition of Air.  (Fitting, given our explanation of why Amissio should be given to Air at all.)  If you add simple Heat to pure Air, that’d be Fortuna Minor + Rubeus = Laetitia, which also makes sense because, as a figure of Air, Rubeus is primarily wet and secondarily hot; if we reinforce the heat, it becomes primarily hot, and the wet condition gets dried out by the overabundance of heat, transforming Air into Fire.  If we add simple Cold and simple Heat, which would be weird to think about even in alchemical terms except unless we’d isolate those qualities from simpler bases (which we do in geomantic terms), that’d be Fortuna Maior + Fortuna Minor, which would become Via, a technically Null figure given to balanced, ideal, spiritual Fire; how odd!  But we wet the same result when we add any of the opposing Single Qualities, which to me would be like a geomantic division by zero.

I think that this combinatoric model of elemental assignments, what I’m going to call the “alchemical model” as opposed to my usual “structural model” or the Golden Dawn-style “zodiacal model”, could be useful for more mystical, philosophical, or magical meditations on the figures.  It’s not one I’ve completely fleshed out or can immediately agree with given how different it can be from the models I’m used to working with, but I think it does hold some promise and is worthy of exploration and testing, especially in a more magical and less divinatory context.

Brilliant Call of Light

Finally, all those 2019 yearly readings I did are done!  Thank you, everyone, for letting me divine for you.  I hope that they’re helpful for you all, and that they continue to be helpful and, yanno, accurate enough to be worth the cost.  In letting me divine for you, I’m enabled to learn more about geomancy, refine my practices and understanding, and become a better geomancer, diviner, and counselor.  It’s a privilege to be able to do this for you.  Thank you!  Also I cannot begin to describe how wonderful it is to see my email inbox empty once more, and also to be able to relax again.  This has been several weeks of nearly non-stop readings, so a lot else has had to go on the back burner in the meantime.  But now that I’m able to breathe again without the weight of having to do readings on my shoulders, I’m getting back to it again.

As I noted in my recent post on how the notion of divine Light and geomancy can be tied together, I’ve been inspired to write a bunch of prayers for a new kind of devotional practice that I seem to have struck gold with.  Many have already been written, and at this point there’s not a lot more to truly come up with (except for one stubborn section that I’m drawing blanks on, so maybe that one just isn’t ready to be written yet).  The ones I’ve already written are undergoing edits and tweaks the more I use them and recite them, picking out things that could flow better, removing things that don’t seem to fit, and adding things that bring everything together.  I’m really pleased with how all these are turning out, and the ones I’ve been using a lot are quickly becoming part of my usual practices.  Repetition and routine, after all, make for some of the best tests of practice and prayers.

That said, most of these prayers are not ones I’m comfortable sharing; they’re either too new and fresh and untested and unedited, or they just…don’t seem right for truly public access, at least not yet.  Some of them I really would like to keep secret, but others don’t give me that same vibe, and instead can and should be spread and used by many.  One such prayer is one I’d like to post today; it seems and feels to be in a more-or-less final form, and I’m happy with how it flows, rolls, and resounds.  This, especially, is a direct result from those numerological revelations of the Islamic name of God an-Nūr (the Light) from that older post, and a straightforward application of those ideas into a concentrated prayer.

I present to you the Brilliant Call of Light:

God is Light,
and God is the Light,
and God is the Light of Light,
and God is the Light upon Light,
and God is the Light within Light,
and God is Light.

God is Light,
the sudden Glimmer of inspiration,
the revealing Flash of insight,
the bright Flame of knowledge,
the wondrous Lamp of divinity,
and God is Light.

God is Light,
the Light that enables the eye of the mind to see
that which is true and real,
that which is hidden and obscured,
that which is forgotten and ignored,
and God is Light.

God is Light,
the fierce and burning flare of Light,
undeniable, unstoppable, unassailable,
a brilliant blast that radiates in all directions
to destroy and conquer all that would dim it,
and God is Light.

God is Light,
shining forth from its single Source,
flowing out like a mighty river from a quiet spring
into every crack of every door, wall, window, and mind
filling every corner, niche, space, and thought
and God is Light.

God is Light,
the Light that makes the unseen to be seen,
that makes the hidden to be revealed,
that makes the unknown to be known,
that makes the forgotten to be remembered,
and God is Light.

God is Light,
the Light of all action,
the Light of all reaction,
the Light of all inaction,
the Light of all interaction,
and God is Light.

Be here, o God, for only you can be anywhere and everywhere!
Shine forth, o God, your light into this space and into me!
Illuminate my eyes, my ears, my nose, and my mouth with your light!
Fill my body, my soul, my spirit, and my mind with your Light!
My every emotion, my every thought, my every sensation be permeated with your Light!
Your radiant, brilliant, revealing Light floods this place through me,
and no darkness nor shadow nor dimness nor obscurity can here remain!
In every crack and crevice, in every nook and cranny,
around every corner, behind every wall, into every entrance, within every space,
let your holy, divine, pure, true Light shine forth!
Nothing can escape the reach and splendor of your Light,
for all the cosmos you created is filled with your Light!

In your Light am I embraced, protected, guided, and lifted
from darkness into light, from despair into hope,
from filth into purity, from deception into truth.
In your Light no darkness can linger,
In your Hope no despair can continue,
In your Purity no filth can remain,
In your Truth no deception can endure.
In your Light may this space and all within it be embraced, protected, guided, and lifted
that neither evil darkness, nor wicked despair,
nor harmful filth, nor corrupt deception may abide here any longer.

Grant, o God, o God of Light, o God who is Light,
Light of the Mind, Light of the World, Light of all Creation,
that as we rejoice and praise the goodness of your Light and you who are Good
that we may also rejoice and praise the goodness in the light of others
that we may all become Good as you.

Amen.

The first part of a prayer is a kind of meditation that enforces and reinforces the notion of how truly poweful, beautiful, and intricate the notion of Light is in all its ways, and how Light in this case is one of the things that God is, indeed a true quality and behavior and power of God.  The second part is an invocation and call of Light to fill oneself, through oneself their environment, and through that environment the whole world with that divine Light, eradicating darkness, wickedness, and all that would stop or impede or dim or darken that Light.  In effect, it can serve as a purification and banishing of oneself and one’s environment.

May this prayer serve you well, and bring a little more Light into your life.

On Prayer Beads, Devotions to Gabriel, and a New Way of Doing Just That

I think that, as of this moment…god, how many sets of prayer beads do I have in my temple room? Seven chaplets for the archangels I made myself, one rosary each for Mary the Theotokos and for Saint Cyprian of Antioch and for my ancestor shrine, a chaplet of Saint Cyprian of Antioch I designed myself, an Orthodox Christian prayer rope, a set of tiger’s eye prayer beads I made for solar work (specifically for a variant of my Consecration of the Twelve Faces of Hēlios), a set of labradorite prayer beads I made for my Holy Guardian Angel, a chaplet for Hermēs based on the work of the good Dr. Jeffrey S. Kupperman (yes, that one, the one with the book! he put out a wonderful novena rule and chaplet for Hermēs not too long ago), and a set of Islamic prayer beads (misbaḥa) for my ancestor shrine for one of my spirit guides. All told, that makes 16 different sets of prayer beads scattered throughout my temple, though admittedly I don’t use all of them; sometimes they’re there more for the shrine’s sake or the use of the spirits rather than my own. I used to have a rosewood mala for my old Buddhist stuff, but I’ve since gifted that away to a friend who can put it to better use since there’s nothing more for me to do along those lines or practices.

What? I like the convenience, customizability, and attractiveness of prayer beads. They’re useful, they’re tangible, they let the body focus on one thing and allow the mind to focus on another in a semi-autonomous way.

Well, lately, as part of my burgeoning geomantic devotional practice, I’ve been getting more interested in Islamic prayer methods. Credit where it’s due: Islamic devotional practice, prayers, and supplication frameworks are amazing. There’s a massive body of beautiful, poetic, and wonderfully specific literature-cum-prayer rules of endless supplication after supplication after supplication, and it’s at once dazzling and daunting. Now, I’m not a Muslim, nor have I intention to convert given…all the other obligations I have and some theological differences, but I cannot deny the beauty and profundity of how they approach divinity through prayer. As you might have guessed, there’s also a method of prayer with Islam’s own kind of prayer beads: the misbaḥa, also known as tasbīḥ. The word has its origins in the word subḥa, meaning “glory”, as in the phrase Subḥāna-llāh, “Glory be to God” (the recitation of which is also called Tasbīḥ, just as the recitation of the phrase Allāhu ‘akbar, “God is Great”, is called Takbīr).

Misbaḥa are easy to understand: they’re made of 99 beads, with two separators that stand out in some way to break the counting beads up into three sets of 33 beads each. The “head” or “tail” (depending on how you look at it) typically has a long, cylindrical bead, plus some other number of beads for keeping track of iterations of going through the entire thing. Other misbaḥa are made with other numbers, some as few as 11 beads or sometimes 33 broken into three sets of 11, but others used in some religious orders can have as many as a thousand beads. Some misbaḥa have a slidable marker to further mark off particular sets of beads, such as for holding one’s place or when reaching a particular count desired (e.g. 40 is a common number found in Islamic devotional repetitions).

Probably the most popular way, or at least one of the most popular and acclaimed ways, of using misbaḥa is through the method known as the Tasbīḥ Fāṭimah, the method ascribed to Fāṭimah, the daughter of the Prophet Muḥammad. The method is simple:

  1. On each of the first set of 33 beads, recite the Tasbīḥ: Subḥāna-llah (“Glory be to God”).
  2. On each of the second set of 33 beads, recite the Taḥmīd: Alḥamdu li-llāh (“Praise be to God”).
  3. On each of the third set of 33 beads, recite the Takbīr: Allāhu ‘akbar (“God is Great”).

Unlike rosaries or chaplets in the Christian tradition, note how the separators don’t have associated prayers or anything said on them; they’re just used solely as markers to switch up prayers. There are variations of this method, too, of course; some say to recite the Takbīr first followed by the Taḥmīd and the Tasbīḥ in that order, some say to recite the Takbīr 34 times instead of 33 times, some say to conclude by reciting the first part of the Shahāda (Lā ‘ilāha ‘illā-llāh, “there is no god but God”), but the general method is fundamentally the same. It is recommended for the observant to perform this devotion immediately after every compulsory prayer, but the original story behind the Prophet giving it to his daughter also recommends saying it before one retires for sleep.

Discussing this with one of my Muslim colleagues online, this is just one method of using misbaḥa; there are countless ways to use them, such as for reciting individual attributes or names of God (of which there are, of course, a conventional set of 99 in Islam), reciting particular verses of the Qur’ān over and over, and the like. The possibilities are endless, apparently.

So, of course, this got me thinking: while I, too, can use the Tasbīḥ Fāṭimah devotion, is there a way I could use this venerable tool in a way specifically geared for my own needs? Of course there is. The Tasbīḥ Fāṭimah practice is wonderful on its own, and doesn’t require one to be a Muslim to use it; after all, the supplications involved in it are pretty basic and can work for anyone with an Abrahamic, Hermetic, or just plain deist bent, and it’s a clean and straightforward practice that doesn’t involve a lot of preliminary setup, education, or training. It’s effective, I’ll absolutely grant it that. But if there are other ways to use misbaḥa, why not also try something else as well for a more specific purpose than just worship, hesychasm, and henosis?

There being three sets of 33 beads reminded me of the Chaplet of Saint Gabriel the Archangel from Catholic devotions, which is constructed with a lead chain of three beads linked to a ring of 33 beads broken into three sets of 11 beads with one separator bead between each set.

  1. Lead bead 1: “Heavenly Father, through the salutation of the Archangel Gabriel, may we honor the incarnation of your divine Son.”
  2. Lead bead 2: “Mother of our Savior, may we strive always to imitate your holy virtues and respond to our Father, ‘be it done unto me according to thy Word’.”
  3. Lead bead 3: “Archangel Gabriel, please praise our Father for the gift of his Son praying, one day, by his grace, we may all be one.”
  4. On each of the beads in each set of 11: “Hail, full of grace, the Lord is with thee: blessed art thou among women.”
  5. On each of the two separator beads: “Behold, thou shalt conceive in thy womb, and shalt bring forth a son, and thou shalt call his name Jesus.”

Simple and straightforward. It wouldn’t be a stretch to simply expand the repetitions from three sets of 11 for a total of 33 to three sets of 33 for a total of 99 (33 being a sacred number for Christians, being the number of years Jesus was alive when he was crucified). I could definitely use misbaḥa for Gabriel-based devotions, which is good given the importance of Gabriel being the angel of revelation to the prophet Daniel as well as to Elizabeth, Mary, Muḥammad, Enoch, and so many others, and given the fact that Gabriel is the angel who taught the founders of geomancy their art. However, I didn’t feel like the Catholic approach here—although totally workable—felt appropriate for either my own devotional needs or for use with the misbaḥa.

So, I scoured some verses of Scripture in which Gabriel was either directly present by name or directly being referenced from the Tanakh, the Bible, and the Qur’ān, and in the end, I developed a new method of repetition-based devotions to God through his archangel, a method I’m tentatively calling the “Crown of Gabriel”, to be used on a standard misbaḥa of 99 beads:

  1. At the beginning, recite once: “In the name of God who created me.”
  2. On of the first set of 33 beads, recite: “May God fill me with his grace.”
  3. On the first separator, recite: “God willing, teach me, o Gabriel, mighty in power, revelations to be revealed.”
  4. On each of the second set of 33 beads, recite: “May God be with me.”
  5. On the second separator, recite: “God willing, come forth, o Gabriel, to give me understanding and insight.”
  6. On each of the third set of 33 beads, recite: “Do unto me according to his word.”
  7. At the end, recite once: “My Lord is the Most Generous.”

The specific supplications come from four verses of Abrahamic scripture, one from the Old Testament, one from the New Testament, and two from the Qur’ān, all of which are associated with Gabriel in one way or another:

  • Daniel 9:22 (the clarification of the Prophecy of Seventy Weeks):

    And he [Gabriel] informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.

  • Luke 1:28—38 (the Annunciation):

    And the angel came in unto her, and said, Hail, thou that art highly favoured [full of grace], the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. For with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

  • Qur’ān, Sūrah An-Najm, 53:1—10 (which describes the appearance of Gabriel to the prophet, with connections to the star Sirius):

    By the star when it descends, your companion [Muhammad] has not strayed, nor has he erred, nor does he speak from [his own] inclination. It is not but a revelation revealed, taught to him by one intense in strength, one of soundness. And he rose to [his] true form while he was in the higher [part of the] horizon. Then he approached and descended and was at a distance of two bow lengths or nearer. And he revealed to His Servant what he revealed.

  • Qur’ān, Sūrah Al-`Alaq, 96:1—5 (the very first revelation to the Prophet by Gabriel):

    Recite in the name of your Lord who created, created man from a clinging substance. Recite, and your Lord is the most Generous, who taught by the pen, taught man that which he knew not.

For my own needs, I didn’t keep the exact wording from scripture as the Chaplet of Saint Gabriel does; rather, I tweaked them to be more specific to me, that God might teach, fill, and guide me through his angel in a personal way appropriate to me and me alone. Unlike the usual method of Tasbīḥ Fāṭimah and like the Chaplet of Saint Gabriel, I did include prayers for use on the separator beads; originally, I had those supplications for the separator beads and the supplications done at the first and last swapped (so that you’d start with “God willing, teach me…” and end with “God willing, come forth…”), but I felt like swapping them was better so that the whole thing could start off with an invocation of God of sorts—not the proper and usual Basmala (bi-smi-llāhi ar-raḥmāni ar-raḥīm, “in the name of God, the Most Compassionate, the Most Merciful”), but something that works as well and follows the same structure.

Also, what’s nice is that, even though the Crown of Gabriel is designed for a misbaḥa, it can still be used on a regular Chaplet of Saint Gabriel, reducing the number of repetitions of the main supplications from 33 to 11. As for what to recite on the three lead beads, one might add in generic prayers (the Sanctus, the Trisagion, etc.) for all three to be followed with the initial supplication of the Crown of Gabriel, or one could break out the initial supplication into three by incorporating the Basmala as well:

  1. “In the name of God, the Most Compassionate!”
  2. “In the name of God, the Most Merciful!”
  3. “In the name of God, who created me!”

And, on the joint of the chaplet and lead beads, recite the Our Father, just to keep things moving.

Up till now, my angelic devotions largely focused (and will still focus!) on the archangel Michael and my own holy guardian angel. However, I cannot deny the huge role Gabriel necessarily plays in the religions that recognize the archangels at all, as well as in the mythological origins and continued practices of geomancy. Granted that all the archangels work together in a synaxis (basically, where you call on one, you’re basically getting the whole set together no matter what), it’s clear I need to amp up my own devotional practices to Gabriel. I think the Crown of Gabriel method should suffice nicely for that, while also being a way to increase my own intuitive abilities as a diviner in the process. God willing, of course.

On Geomancy and Light

Those who follow me on Twitter know that I’ve been working on a new shrine project of sorts.  Earlier this year, I had the sudden kick-in-the-ass inspiration to start compiling things together, so I started pricing them on my wishlists and getting notes together.  I swore, up and down, that I would pay off my credit card before getting any of it.  But, yanno, just to see how much it would all cost when tallied up, I put it all into my online shopping cart to check out the shipping and taxes, and whoops there went $700 and suddenly I have all these packages showing up at my house however could this have happened let’s get to work, I guess my poor credit card statement.

Long story short, after I made that second post about geomantic holy days earlier this year, I got some sort of spirit all up in me that necessitated, demanded I put this thing together.  I ended up making a Shrine of the Geomancers, honoring the four Progenitors of the art Adam, Enoch, Hermes Trismegistus, and Daniel under the tutelage of Gabriel, with a notable Islamic influence.

I’ll save some of the details and what goes along with this whole shrine later, including a few things that aren’t shown in those above pictures, since it’s such a new thing that even I’m not sure why I have everything on it yet, just that I know I need it.  The last time an inspiring spirit this forceful came upon me was when I ended up writing my Sixteen Orisons of the Geomantic Figures in a single night (and then spent the next month editing and polishing), which you can take a look at in my ebook, Secreti Geomantici (also on Etsy!).  That was pretty fun, too, though exhausting.  I ended up making sixteen prayer-invocations to channel and work with the forces of the figures; that was just a night of power for me, as if I couldn’t shut off whatever fire hydrant of Words was turned on in my head.  The same thing happened with this shrine: I had to get these things and put them together.  Had to.

On top of getting this shrine put together, I’ve had to take a break from writing my geomancy book to take a detour into writing prayers, invocations, and incantations for geomantic practice.  Taking heavy inspiration from Islamic supplications and verses of the Qurʾān, the Book of Daniel, the Psalms, Solomonic and Hermetic literature, and other sources, I’ve been putting together a bunch of prayers—some that I wrote as original works, some I wrote a long time ago, some I’m heavily basing off other sources but tweaked for purpose and diction—for use with this shrine.  Many of the old prayers I wrote a while back, like my Prayer of the Itinerant or my Blessing of Light, fit right in with all these new ones.  It’s like so much of my previous routine, habits, and practices get tied into something so nice, so neat, so…oddly complete in this new shrine practice.  I honestly don’t know where this is all coming from, and it’s surprising me as much as it would anyone else.  If ever I would think that spirits can and do work through us, this would be one of those cases, absolutely.  There are still a lot of prayers I know for a fact I need to write and compile, but even with what I have, I’m pretty thrilled with what I have to work with.  It’s like stumbling on a new grimoire full of detailed instructions—except you don’t know for what, exactly.  It’s also happily convenient that I’m doing all these geomancy readings and follow-up divinations for the New Year, which gives me ample opportunity to try some of these very same prayers.

Now that the shrine is put together and all these prayers are coming together, I need to figure out exactly how to put this all to practice; after all, after dropping so much time and money and energy on this, there’s no way in hell I can just let this thing sit and gather dust (as if the same spirit that had me get all this together in the first place would let me).  I’ll work out routine and times and stuff later, but for now, it’s lovely.  As I noted above, there’s a heavy Islamic influence in this, and why not?  After all, geomancy is ultimately an Islamic occult art and science that arose in the sands of north Africa.  While I’m not going to be doing ṣalāt or proclaiming the five pillars of Islam, I feel it’s still important to honor the traditions and faiths of those that learned, taught, and spread the art of geomancy so far and wide in a language, or at least with symbols and practices, that would be familiar to them.  Which is also why I’m turning to so many supplications and verses of the Qurʾān for prayer inspirations, in addition to the fact that I already know that some such verses are used just for geomancy and divination generally.

One of the things I got for the shrine is a misbaḥah, a set of Islamic prayer beads.  It’s a lot simpler than a rosary, but slightly more complex than a mala; this has 99 beads, with two separators (that apparently aren’t used in counting prayers) to divide up the whole misbaḥah into three sets of 33 beads.  This kind of prayer beads can be used in any number of ways in Islamic devotions, not least the famous Tasbīḥ of Fāṭimah, and a way of kinda-sorta maybe-not-divination-per-se seeking guidance from Allah (istikhāra) can be done using misbaḥah, too, by focusing on the question for guidance and selecting two beads at random on the misbaḥah, and counting down until there are either only one or two beads left.  (The geomantic applications here are obvious.)  There are simpler ways, too, such as just intoning and focusing on one of the attributes or names of Allah, of which there are 99.

(Also, just as an entirely hilarious tangential aside?  This current post is marked as post #9999 in WordPress’ internal system for my blog.  So that’s a kinda fun synchronicity.)

One of the 99 names of Allah in Islam is النُّورُ (an-Nūr), literally “the Light”.  This is often used in the sense of being the Pure Light of the world, or the Prime Light of creation, or the One who Guides by Light.  It’s also especially associated with the Verse of the Light, a beautifully mystic verse taken from Qurʾān 24:35 (my own rendition):

God is the Light of the Heavens and the Earth.
The image of his Light is that of a niche.  In it is a lamp.
The lamp is within glass, the glass as if it were a brilliant star.
Lit from the oil of a blessed olive tree, neither of the East nor of the West,
whose oil would almost glow on its own even if fire had not touched it.
Light upon Light!
God guides to his Light whom he wills.
God gives images to follow for his people.
God is All-Knowing of all things.

The use of “The Light” as a name of Allah (or, just, yanno, God, because they really are the same and so much of Arabic theology can be expressed beautifully in Hermeticism and vice versa) is meaningful to me, given how important divine light is in my own personal theology and magical practice, especially in my Hermetic work, given how Light can be thought of as a thing that allows the intelligible to be intelligible and the visible to be visible, as both light of Nous (Mind) and light of Logos (Word).  Even my own magical motto, Lautitia Laborum Lucis Laetor “I rejoice in the splendor of the works of the Light”, is based on this same idea, and many of my more meaningful prayers incorporate Light in some way, whether directly or by puns, like in my Prayer of the Itinerant:

Shed your light on my path that I may see where I go.
Lighten the burden on my shoulders that I may go without hesitation.
Enlighten my heart that I may go with fortitude, courage, and wisdom wherever I may be.

Even before having encountered this Islamic sense of the notion, Light has already been and continues to be for me a powerful force unto itself, and a pure one that is directly associated in my mind and cosmological models with the highest divinity and source of all that is.

Then we bring in a bit of numerology.  Normally, I don’t take numerology particularly seriously; sure, gematria and isopsephia are nice tools to have, and I’ve experimented with it in some classical systems before now and again, but it’s largely a curiosity for me to find other connections with.  But take a look at the name an-Nūr more closely; the “an-” (really “al-” but Arabic rules assimilate the sounds) is just an article, so the real word to look at is Nūr, Light.  In Arabic numerology (which follows the same principles as Hebrew and Greek, since they all come from the same written language to begin with), the value of Nūr is 256.

Those who are familiar with binary mathematics and geomancy should be slapping your heads right about now.  256 = 16 × 16, the total number of pairwise combinations of geomantic figures with each other.  But even then, if we were to reduce it further, 2 + 5 + 6 = 13, and 1 + 3 = 4; alternatively, 256 % 9 = 4.  Four is also a huge number for us, there being four elements, four rows in a geomantic figure, four Mothers/Daughters/Nieces/Court figures, and so forth.  I don’t really need to expound on the myriad meanings of the number 4, given its importance in Hermetic, Pythagorean, and other systems of the occult.  Taking it a bit further as a letter-numeral, 4 is represented by the Hebrew Dālet, Arabic Dāl, and Greek Delta.  Its original meaning and form likely indicated “door”; in stoicheia, I principally associate Delta with the zodiacal sign Gemini, but it can also refer to the element of Water and the zodiacal sign of Cancer in other systems.  I also note that the Arabic Dāl is also the letter used to represent the element of Water in the Dā`irah-e-BZDḤ and Dā`irah-e-ABDḤ organizing systems of the figures, the former of which I’ve put to use in my geomantic energy working as being an Arabic-inspired seed syllable for Water.  Four is, also, the number associated with the sephirah Chesed on the Tree of Life, given to the planetary sphere of Jupiter.

On top of that, although the usual word for “light” in Hebrew is or (אור), the word nur (נור) using the same exact letters as in Arabic, and thus with the same exact numerology, refers to things that flare, flash, fire, or shine; this is an old Semitic triliteral root N-W-R that means light, illumination, and shining.  So that’s also really neat.  This word can also be associated with Hebrew ner (נר) meaning “candle”; “candle” is one of the names and images for the figure Via in some lineages of geomancy according to JMG and Skinner, and Via is sometimes considered to be the oldest or most important and powerful of the geomantic figures, as it contains all of the four elements active and present within itself as a complete whole.

Keeping with Hebrew numerology a bit longer, if we wanted to associate the usual Hebrew word for light numerologically, consider that or (אור) has a value of 207.  256 – 207 = 49, and 49 = 7 × 7, the total number of pairwise combinations of the seven planets as well as just being 7² and important for its own sake; that’s a fun connection, if not a bit contrived.  I also note that 256 is the same value as “spirit of the mother” (רוח אמא, ruach ima), which is important to recognize given that the first four figures we make are called the Mothers and are ungenerated from any other figure in the geomantic process.  It’s also the same value of the words B’nei Tzedeq (בני צדק), or “Sons of the Righteous”; in addition to being a popular name for Jewish synagogues and temples, it’s also a term used by the authors of the Dead Sea Scrolls to refer to the good and devout portion of humanity (including/especially themselves), as opposed to the B’nei `Avel (בני עול), the “Sons of Iniquity”.  Besides the Qumran connection, if there were ever a choir of angels to be associated with geomancy or if we ever wanted a good Hebrew euphemism to refer to geomancers, I suppose B’nei Tzedeq would be a good start.  Plus, Tzedeq is also the Hebrew name for the planet Jupiter, hearkening back to the numerological connection with Chesed above.

I also, somewhat regrettably and hilariously, note that 256 is the numerology of the name Viagrahel, the angel of Viagra, for which I will never thank/blame Kalagni of Blue Flame Magick enough.  (I’m as shocked as you are that that, of all things, would come back to bite me in the ass after almost seven goddamn years.  It’s like my life is one big Chekhov’s dildo.)

What about Greek?  There aren’t many words I can find that add up to 256, but there’s one big one I know of: ἀληθής (alēthēs), meaning “[that which is] unconcealed/true” but also with uses that encapsulate: real, unerring, actual, not forgetting, careful, honest.  The root of this word is –lēth-, which refers to forgetfulness (as in the mythological river of the underworld Lethe and also our modern word “lethargic”, referring to idle forgetfulness).  In that case, ἀληθής refers to things that are unconcealed, true, and honest by means of recovery from forgetfulness or by keeping forgetfulness and ignorance at bay, or alternatively, that which cannot escape notice or remain hidden.  All this ties into the actual Greek word (and, for that matter, goddess) for truth, ἀλήθεια (alētheia), too.  Even if I couldn’t find any other Greek numerological equivalent, I think this one is huge enough to make up for any others.

So where do we end up?  We have a particularly beautiful attribute of the divine, “the Light”, used in the worship and reverence of God in Islam, the religious culture in which geomancy historically developed.  To be extraordinarily terse, notions of divine light fill numerous religious and philosophical traditions as being representative of divinity, especially in any Western tradition influenced by Neoplatonism, Abrahamic faiths, or Hermeticism.  This can be further stretched through a bit of numerology, connecting the word for Light to words for fire, illumination, revelation, and truth.  Calling God “the Light” is a lot more than just thinking of that which allows us to see; God is, in a more complete sense of this attribute, the sudden and revealing flash of illumination that allows us to see that which is true and real, bringing it out of darkness, forgetfulness, and ignorance  God is the quiet, true Light behind all Fire, able to spread and open doors of wisdom to us, communicating to us on an intellectual and emotional level through our sense faculties.  This Light is not just a quiet flame in a dimmed lamp that barely illuminates the shelf it sits on, but it is a fierce, conquering, undeniable, unassailable blast into the darkness, a Light that completely destroys and wipes away anything that could or would try to cover it, a Light that breaks into the cracks of any door, window, wall, or mind and fills every niche, crevice, and corner with its presence.   It is the Light of God, or even the Light that is God, that allows the unseen to be seen, the hidden to be revealed, the unknown to be known, and the forgotten to be remembered.  God is not just Light, but the Light of Light, Light within Light, and Light upon Light.

More than that, this sacred Light of the Mind and of the Word can reach us at any place and at any time, but we can approach it too through the devout study of the mysteries of the geomantic figures, specifically in how they add up amongst themselves in their 256 different combinations.  This same illuminating Light is the fundamental impulse from which the first stirrings of knowledge can be made, and provide the seeds themselves from with the four Mothers in geomantic divination are formed, from whom the entire rest of the geomantic process can be derived.  The Light of God is the necessary existent in order for us to see and know things by geomancy.  Understanding the geomantic figures themselves to be representative of the actual combinations of the four elements amongst the elements in 4 × 4 = 16 ways, and the combinations of elements amongst themselves in 16 × 16 = 256 ways, all of the possible things that come to be in the world and all the ways in which they pass into being and pass out of being are also undergirded by the Light of God, being ways in which that same Light emanates from God into the world, condensing through the four elements from Fire to Air to Water to Earth, mixing and matching between all possible states.  All this is fundamentally Light.

I always felt that Light was important for me to focus on in a religious and spiritual sense.  It’s nice to see that all coming together in ways that the ancients themselves would appreciate, and in ways that show me new things in new combinations.  And, perhaps, to reinforce the habit of keeping a lit candle or lamp burning nearby when I do geomancy.

New divination tools of Hermēs available up on my Etsy!

If you want something done, give it to a busy person.  And boy, between my usual stuff going on, a new shrine project that came together WAY too quickly for it to have been mere chance, and all the 2019 yearly forecast readings going on (have you gotten yours yet? special ends next Wednesday!), it’s a true blessing that I’ve been snowed in for the past few days and have had the time to actually do everything I need and get some sleep on top of that.

I’ve had it in my mind to make some divination tools for the public to have for a while now, based on some of the tools and methods I use.  I’ve written about a bunch on this blog from time to time over the year—granted, most of it is geomancy, which is pretty tool-independent when you get right down to it—and some of them require some specialized tools.  In general, most forms of divination, especially practiced in a modern way, don’t really require consecration or blessing, though it never hurts to do so.  Tarot readers can just pick up a pack of cards and get to work, but it can often help to cleanse them and spiritually prepare them for the work they’re doing.

However, not all the forms of divination I do are so free-wheeling or powered by my own spiritual sense, but are tied directly to the spirits and gods, a true divinization of divination as it were.  To that end, I like to have some of my tools properly prepared, blessed, consecrated, and linked up to the voices of those spirits and gods so that I can read what they say as much as I hear them.  For some time now, I’ve been working on how, exactly, to go about doing that for others, but I kept putting it on the back burner.  Well, no more of that; a bunch of supplies came in, and I promptly got myself read, got into the right headspace, made the right offerings, and got to Work with the Hellenic god of guides and guide of gods, men, spirits, souls, and heroes, Hermēs.

Long-time readers might remember two forms of divination I use with him:

Guess what?  You can now buy sets of four coins and sets of five astragaloi on my Etsy page, all consecrated, blessed, and ready to go.

Making these was a pleasure and an honor, and they’re specially made for those who work with Hermēs as the messenger of gods and men to communicate to them, and to any to approach them, the best advice in the time they need and the way they need, so that anyone who comes to the gods with sincerity, honor, and reverence may have the proper guidance to go where they must go, know what they must know, do what they must do, and become what they must be.  Not only are these tools for you, but they may be used through your service for any who come to you.  Just call on Hermēs, and he will answer.

I’ve prepared a bunch of these sets in a batch, which was easy enough for me, but supplies are still limited.  I may make more in the future, or I may make more only as special requests and commissions, I haven’t yet decided.  If you’re interested, head on over to my Etsy while supplies still last:

I include with the coin sets a short guide on how to use them along with a special prayer, but the bones contain no such guide due to the amount of information they can provide.  For that, I would strongly recommend getting one of the following texts:

Of course, there are other ways you can use the astragaloi, too; one such way is to use them for grammatomancy, the Greek alphabet oracle, which I just so happen to have written about and have a highly useful reference text on, too, also coincidentally available on my Etsy.  However, you might also consider getting John Opsopaus’ book, Oracles of Apollo (Llewellyn Publications, 2017), which has that and other divination methods included in it, as well.

So what are you waiting for?  Who can deny the blessings of the gods, and who would ignore their guidance?  Learn how to communicate with Hermēs and, through him, with the rest of the gods today; get in on these tools while they’re still there to get!

On Geomantic Holy Days, Redux

Lately I’ve gotten it into my head to try my hand at coming up with some sort of devotional practice with geomancy again, and it’s been stuck there for several days now. This post, however, is having a hard time coming out in a way I like, so it’ll be a bit more of a ramble than usual, but maybe we can end up somewhere neat that we didn’t expect. Also I’m writing it as a way to relieve a headache so I can focus on doing these 2019 New Year readings (which you should totally get one while the offer’s good, if you haven’t yet!).

I mentioned a while back in my post on the notion of geomantic holy days to honor and recognize the mythological and spiritual founders of the art, the four Progenitors Daniel, Enoch, Hermes Trismegistus, and Adam, with the archangel Gabriel being their supernatural teacher and initiator into the art. Whenever we find an origin story for geomancy, whether in European or Arabic texts, we see the same deal: the angel Gabriel arrives to instruct the prophet in question in the art of geomancy. If we were to center a devotional practice around Abrahamic figures that geomancy centers on, we could easily use the feast days associated with them to come up with five major holy days:

  • Feast of Gabriel the Archangel: March 24
  • Feast of Daniel the Blessed Prophet: July 21
  • Feast of Enoch the Great Scribe: July 30
  • Feast of Hermes the Thrice Great: April 4 (entirely an innovation on my part, see the above post as to why)
  • Feast of Adam and Eve: December 24

But why stop there? We can expand this basic set of feast days into a slightly fuller set:

  • Feast of Michael the Archangel and All Angels: September 29
  • Feast of Uriel the Archangel: June 21
  • Feast of Raphael the Archangel: December 22
  • Feast of the Guardian Angel: October 2
  • Feast of Saint Agabus: February 13
  • Feast of Saint Francis of Assisi: October 4
  • Feast of Samuel the Prophet: August 20
  • All Saints’ Day: November 1
  • All Souls’ Day: November 2

Recognizing the feasts of the other three archangels makes a bit of sense to me; after all, with geomancy being heavily influenced by the number four (four elements, four Mothers, four Daughters, four Nieces, four Court figures, etc.), why not recognize the four archangels? Though we generally consider the archangel Michael to be prince of the bodiless hosts, Gabriel takes a more central importance to geomancy because he’s the one who taught the Progenitors the art. However, in my reckoning, the four Progenitors can each be associated with one of the four elements (Daniel with Fire, Enoch with Air, Hermes Trismegistus with Water, Adam with Earth), so we can also consider them each linked to one of the four archangels (Daniel with Michael, Enoch with Raphael, Hermes Trismegistus with Gabriel, Adam with Uriel). This makes a bit of mythological sense, too, considering Michael’s role in the biblical Book of Daniel and Uriel’s connection with the Garden of Eden and Adam. And, beyond that, why not recognize one’s own guardian angel as well? It’s under the tutelage, protection, and guidance of our individual guardian angels that we can all each of us learn to prosper, grow, and develop ourselves, so why not?

The inclusion of All Saints’ Day and All Souls’ Day is, of course, a nod to our ancestors, both familial and spiritual, when it comes to any spiritual practice. This is definitely influenced by my other ancestor work, but why not recognize our ancestors in any practice? After all, if it weren’t for our ancestors, we literally could not live; their blood flows in our veins, their breath fills our lungs, and their bones provide the foundation for us to stand upon. That goes for our family as it does all the geomancers and occultists and other learned sages of the past, for such esteemed names like Christopher Cattan, Robert Fludd, Hugh of Santalla, Abu ‘Abd Allah Muhammad ibn ‘Uthman al-Zanati, and so forth; it’s because of them, their teachings, and their writings that we have geomancy passed down unto us today.

The other feast days I listed also make a bit of sense, or at least enough to not be inappropriate. Saint Agabus is an obscure one, admittedly, but he’s given the patronage over prophets and, by extension, diviners and seers and fortune-tellers in general. St. Francis of Assisi (yes, THAT St. Francis!) is one of the holiest and most devout exemplars of true faith in God that Christianity has probably ever produced, and his connections with the environment and stewardship of the world as a whole should be inspiration for us all. Plus, there’s an ATR connection there, too; St. Francis of Assisi is the usual syncretization with the Yoruba diviner-god Orunmilá, the orisha of wisdom and knowledge and divination, and the central deity in the Ifá cult, and Ifá is distantly related to geomancy (though I neither like nor want to conflate the two). I also threw in the feast of the Prophet Samuel into the list because he was the last of the biblical Judges and the one who anointed Saul the first King of Israel and Judah, not least because he’s my own namesake but because of his role in establishing the virtues of wisdom, priesthood, prophethood, and rulership—and gives an illustrative example to the moral and just uses of divination by means of the episode involving the Witch of Endor.

You’ll note that I’m basically using the Roman Catholic liturgical calendar of saints for all these feasts. I mean, that’s fair; it’s a straightforward system that’s been established for hundreds of years, the saints are almost universally known in Western culture and religion, and the use of the usual Gregorian calendar is easy. I fully recognize that not all geomancers are Christian (I mean, I’m not), but you can’t really ignore the importance Christianity (or Islam) in Western occulture generally, nor geomancy specifically. The current of faith, devotion, and power with the saints, and the mythological backing they provide to divination, is already there; why not tap into it, especially when it’s so easy to do so?

Well, let’s back up. Let’s say we don’t necessarily want to adopt a Catholic approach that uses the feast days as they are. What could we do instead? In the post about those geomantic holy days, I mentioned the possibility of coming up with a geomantic Wheel of the Year that’s based on the Sun’s ingresses and midpoints in the signs of the Zodiac at the usual places, namely the solstices and equinoxes. Why not go to something like that? Sure, except how do you map the Progenitors to those days?

Although the modern Catholic practice is to celebrate all the angels and archangels on the same day—Michaelmas, the Feast of St. Michael the Archangel and All Angels, on September 29—the four big archangels had their own feast days scattered across the year, roughly in line with the solstices and equinoxes: Gabriel’s feast day occurs roughly at the spring equinox, Uriel at the summer solstice, Michael at the autumn equinox, and Raphael at the winter solstice. (Yes, I write from a perspective in the northern hemisphere, but hear me out.) This arrangement makes sense at first blush, but that’s an odd order, indeed, isn’t it? The spring equinox is when the Sun enters Aries, a Fire sign, so the normal occultist would expect Michael to be honored then instead of Gabriel; likewise, for summer, it’d be Cancer and Water, so Gabriel instead of Uriel; for autumn, Libra and Air, so Raphael instead of Michael; and for winter, Capricorn and Earth, so Uriel instead of Raphael. A bit of a conflict, no?

Note the traditional order of the archangels being honored in this system, starting from the autumn equinox: Michael, Raphael, Gabriel, and Uriel. Their corresponding elements are Fire, Air, Water, and Earth—the elemental order that’s used in geomancy. This contrasts with using a zodiacal order—Raphael, Uriel, Michael, and Gabriel, so Air, Earth, Fire, and Water—which isn’t used in geomancy. It also contrasts with Cornelius Agrippa’s reckoning in his Scale of Four (book II, chapter 7), where Michael is given to summer, Uriel to autumn, Gabriel to winter, and Raphael to spring—exactly the reverse of the usual elemental order. Since geomancy isn’t strictly an astrological art and since the strictly angelic order matches up best with the geomantic order, it could be argued well that this system would work best for a devotional geomantic calendar. This means we could start off organizing a geomantic devotional calendar by using the solstices and equinoxes for ascribing them to the four archangels:

  • Feast of Gabriel the Archangel: March 21 (spring equinox)
  • Feast of Uriel the Archangel: June 21 (summer solstice)
  • Feast of Michael the Archangel: September 21 (autumnal equinox)
  • Feast of Raphael the Archangel: December 21 (winter solstice)

(Yes, dates are approximate and can vary from year to year by a day or two in either direction. Bear with me.)

As noted above, just as there are four archangels, there are four Progenitors in this system I’m coming up with, and each of those Progenitors corresponds to one of the four elements, just as the four archangels do. While we could double up the feast days and celebrate the feasts of the Progenitors along with their corresponding archangels, I don’t like that method; for one, I try to avoid multiple simultaneous celebrations on the same day, and because Gabriel would need to be honored alongside each and every Progenitor (as he was the one who taught geomancy to them all), that means we’d really be celebrating Gabriel on each of the solstices and equinoxes, either alone (spring equinox) or along with another archangel (solstices and autumn equinox). So that’s a really messy and convoluted system.

What about using the cross-quarter days? These are the four midpoint days between the solstices and equinoxes, and could be ideal. How would we arrange the four Progenitors across these? There are several options that come to mind:

  • Angel-based: give the cross-quarter day to the Progenitor that matches the element of the angel that immediately precedes it. Thus, if the spring equinox is given to Gabriel (Water), then the cross-quarter day that follows it (Beltane) should be given to the Progenitor of Water, Hermes Trismegistus.
  • Season-middle: give the cross-quarter day to the Progenitor that matches the element of the season it falls in, reckoning seasons to start at the solstices and equinoxes. Thus, if spring is reckoned to start at the spring equinox and we use Agrippa’s association of Spring with Air, then the season cross-quarter day (Beltane) should be given to the Progenitor of Air, Enoch.
  • Season-start: give the cross-quarter day to the Progenitor that matches the element of the season it starts, reckoning seasons to start at the cross-quarter days and not at the solstices and equinoxes (as is traditional in some parts of Europe). Thus, if summer is reckoned to start at the midpoint between the spring equinox and summer solstice, and summer is associated with Fire, then this cross-quarter day (Beltane) should be given to the Progenitor of Fire, Daniel.
  • Zodiac-based: give the cross-quarter day to the Progenitor that matches the element of the zodiac sign it falls in. Thus, the cross-quarter day between the spring equinox and summer solstice falls in the middle of Taurus, an Earth sign, so this day should be given to the Progenitor of Earth, Adam.
  • Chronological: give the cross-quarter day to the Progenitor in the chronological order they appear in the biblical and mythological record. Reckoning the year to start at the spring equinox, this would mean the four Progenitors would be celebrated in the order of Adam (the first man), Enoch (ancestor of Noah), Hermes Trismegistus (though not given a strong temporal presence, he’s sometimes considered a contemporary of Moses or of otherwise Egyptian time periods), and Daniel (living in the Babylonian Exile period).
Approximate
Solar Date
Cross Quarter
Day
Angel Season
Middle
Season
Start
Zodiac Chronological
May 6 Beltane Hermes Enoch Daniel Adam Adam
August 6 Beltane Adam Daniel Adam Daniel Enoch
November 5 Lammas Daniel Adam Hermes Hermes Hermes
February 3 Samhain Enoch Hermes Enoch Enoch Daniel

For the same reasons that I give the four archangels to the four quarter days in the order they’ve already got, I think the angel-based method makes the most sense. Understanding the angelic day to “come first”, just as Gabriel came first with the knowledge of geomancy to bring it to the Progenitors, the angel-based method where the Progenitors follow their corresponding elemental archangel makes the most sense to me—if we were to link the Progenitors strongly to the archangels based on elemental correspondence alone. However, because the other three angels don’t really have as much a presence in the geomantic mythos as Gabriel does, and because Gabriel is most important to them all, this connection is kinda weak.

Honestly, because of that reason, I’m most inclined to go with the chronological ordering, which also makes good sense: if we consider Gabriel to have come down and instructed the four Progenitors in the art of geomancy in successive revelation, and if we consider the spring equinox to be both the feast of Gabriel and the start of a new solar year (which is definitely a thing!), then it also makes sense to celebrate the four Progenitors in the order in which Gabriel taught them. This way, each year can be considered a retelling of a revelation of geomancy, and honoring the four Progenitors in turn would instill that same sense of revelation and continual, continuous discovery and learning in the art. Since I would consider the non-Gabriel archangel feasts to be of secondary importance, we would only need to be concerned with five primary feasts for a geomantic devotional practice on approximately the following Gregorian dates (with specific solar events that would mark them properly from year to year):

  • Feast of Gabriel the Holy Archangel, Teacher of the Progenitors: first sunrise after Sun ingress Aries Aquarius (approx. March 21)
  • Feast of Adam the First Man, Progenitor of Earth: first sunrise after Sun midpoint Taurus (approx. May 6)
  • Feast of Enoch the Great Scribe, Progenitor of Air: first sunrise after Sun midpoint Leo (approx. August 6)
  • Feast of Hermes the Thrice Great, Progenitor of Water: first sunrise after Sun midpoint Scorpio (approx. November 5)
  • Feast of Daniel the Blessed Prophet, Progenitor of Fire: first sunrise after Sun midpoint Aquarius (approx. February 3)

Why mark the feasts by the first sunrise after the specific solar event? Personally, I like to mark such holidays and special days by being the “first full day” with the full event, because for me in my practice, I mark days for spiritual practice starting from sunrise. So, if the Sun makes its ingress into Aries at 7pm my time, then that say still started when the Sun was still in the previous sign, so it makes more sense to me to celebrate the first full day with the Sun being in Aries on the first sunrise after that. If that solar event happened at the very moment of sunrise, all the better; it would count for my purposes.

Anyhow, now we have a cycle that’s tied less to Catholicism or purely zodiacal concerns, and one that’s grounded in the mythos of geomancy while still being tied to the natural cycles of seasons. A geomantic new year is celebrated at the spring equinox, which is specifically dedicated to the archangel Gabriel, the angelic patron of geomancy and geomancers and who teaches and reveals the art to all its students. The year progresses in turn being marked by the feasts for the four Progenitors, each of whom were taught by Gabriel to pass the art of geomancy down into the world. Celebrating the new year with the spring equinox dedicated to Gabriel also has a fun coincidental Islamic connection; in some sects of Islam, this date is reckoned to be the solar calendar equivalent (Persian Nowruz, based upon the earlier and still-practiced Zoroastrian New Year festival) to when the angel Gabriel appeared to the Prophet Muḥammad ﷺ to give him the first revelation that started off the Qur’an (though that’s usually reckoned to take place during Laylat al-Qadr during Ramadan in the Islamic lunar calendar).

I actually feel pretty comfortable with this novel arrangement. Though there are five main feasts that would be celebrated, which would be an odd number for geomancy, it’s really more like four feasts of the Progenitors plus a special feast that they all center around. They could be balanced by adding in the other three feasts of the archangels to yield a constant and balanced eight feasts per year, sure, peppered with the other feasts throughout the year for the other saints and days taken from Catholic (or Orthodox) tradition. For me, though, it suffices to have these primary five (really, four plus one) feasts to act as holy days for a devotional geomantic practice. I can easily envision having lead-up days, such as one to four days of fasting immediately prior to the feasts of the Progenitors or four to sixteen days of fasting, studying, and praying leading up to the feast of Gabriel at the spring equinox, too, which would also work to deepen and focus devotional practices. Heck, we could give these fancy terms, too, like “Days of Cultivation” for the period leading up to the feast of Gabriel.

So, let’s give an example. For this year 2019 CE, the spring equinox happens at 5:58 PM Eastern US time on Wednesday, March 20. This means that we’d get the following dates to celebrate the above feasts:

  • Days of Cultivation: March 5 (starting at sunrise) through March 20, 2019 (ending at sunrise the following day)
  • Feast of Gabriel the Holy Archangel, Teacher of the Progenitors: March 21, 2019 (starting at sunrise)
  • Feast of Adam the First Man, Progenitor of Attainment: May 6, 2019 (starting at sunrise)
  • Feast of Enoch the Great Scribe, Progenitor of Dedication: August 8, 2019 (starting at sunrise)
  • Feast of Hermes the Thrice Great, Progenitor of Wisdom: November 8, 2019 (starting at sunrise)
  • Feast of Daniel the Blessed Prophet, Progenitor of Judgement: Feburary 5, 2020 (starting at sunrise)

And, just to complete the set, the feasts for the other three archangels:

  • Feast of Uriel the Holy Archangel: June 22, 2019 (starting at sunrise)
  • Feast of Michael the Holy Archangel: September 24, 2019 (starting at sunrise)
  • Feast of Raphael the Holy Archangel: December 22, 2019 (starting at sunrise)

What about one’s guardian angel? That one really doesn’t fit into any of the above systems, and that’s fine, because it’s such an intensely personal spirit to begin with. While you could give that one October 2 in general, just taking it directly from the Roman Catholic calendar, but there are two other opportunities that come to mind:

  • If you’ve already attained formal contact (e.g. K&CHGA) with your guardian angel, a la Abramelin or the Headless Rite or some other practice, use the anniversary on which you established contact as your own personal Feast of the Guardian Angel.
  • If you don’t yet have formal contact, use the day before your own birthday, being the day which you came into this world as an independent human being to celebrate your own personal Feast of the Guardian Angel. Using the day before avoids any conflicts, and allows you to honor your guardian angel as a preexisting force that gives you a foundation to live and grow.

What about a day or feast to recognize the blessed dead, whether familial or spiritual, by blood-lineage or tradition-lineage? Again, you could use All Saints’ and All Souls’ Days for this, or other culturally-appropriate Day of the Dead-type holidays; for specific ancestors, you could use their birthdays or their deathdays. Though, given the above system, I think we could do one better. Those Days of Cultivation, the days of fasting and study and prayer leading up to the geomantic new year and the Feast of Gabriel? Why not make the day before that dedicated to the dead? After all, it’s because of them that all this we have can come to pass, and by “starting” the Days of Cultivation with them, we give them their proper due and respect as we would begin our own period of intensive study and prayer and preparation for the New Year. So, that means that the Feast of the Blessed Dead would be 17 days before the Feast of Gabriel:

  • Feast of the Blessed Dead: March 4, 2019 (starting at sunrise)

The other secondary feasts I gave up above don’t really matter as much, just being plucked from the Roman Catholic calendar for the sake of it; it wouldn’t be bad to recognize them, but it’s not needed, either. I think that with these five (or four plus one) primary feasts of Gabriel and the Progenitors, and the five (or three plus one plus one) secondary feasts of the other archangels, the guardian angel, and the blessed dead, plus at least one major period of fasting and praying, we end up with a good number of events for a devotional geomantic practice.

Now to actually give it a whirl and develop devotions and practices to go along with it! After all, it is still the beginning of the year, and I do still need to make my 2019 ritual calendar. I’ll get on that soon enough…once I get some of these readings done first!