My View on the Modern Planets (and Human Nature, Too)

Last night on social media was kinda interesting.  Not too long ago, one of my favorite traditional/Hellenic astrologers Chris Brennan whom I follow on Twitter retweeted the following:

To which I replied publicly that simplicity is the highest form of elegance, with this simple diagram I made for my geomancy book:

Even if I made this specific image, the diagram itself is a traditional one that’s been in use for hundreds of years in Europe and the Middle East as a teaching aide to demonstrate the balance and symmetry of how the planets are assigned to the twelve signs of the Zodiac: the luminaries go to the brightest times of the year (in the Northern hemisphere), then the planets are assigned in their usual solar system order outwards, such that dark Saturn is given to the signs Capricorn and Aquarius, the darkest times of the year (again, in the Northern hemisphere).  All this diagram shows is exactly what @dahlia_anara posted in a graphical format.  Growing up, it was a mystery as to why the planets were given to the signs, but then, this sort of diagram seems to have been all but forgotten in modern texts; had I known about it in my early baby-ccultist days, this would have made everything make a lot more sense a lot earlier on.

For some reason, my sharing this image turned kinda viral, and some people were even put at peace by just seeing it; while it’s nothing more than a teaching diagram, it does reflect an underlying balance of the astrological cosmos, so I can get it.  Of course, with it being shared and favorited by so many, it did spark a few discussions and conversations, one of which was about why Saturn is the planet that gets that last position and not, you know, any of the planets that have since been discovered in modern times past Saturn.  This, of course, touches on an important, lively, and active debate (which doesn’t always remain good-hearted) on the approaches of modern astrology versus traditional astrology, and of course, I know you know that when I have Thoughts and Opinions, I let them be known.

Before I continue, let me preface this with the following disclaimer: what follows is my own personal view of astrology and its symbols that reflect my own practice and understanding of the cosmos, as informed by my studies, experiences, and works in astrology, geomancy, and other subjects.  Because I recognize that my practice is not your practice, and that my views are not necessarily representative of universal truths, you’re still free to hold any well-reasoned, well-researched, informed, and sound opinion, research methods, or approaches to astrology you want.  Understood?  We good?  Good.

Simply put, I don’t think the use of the outer planets (Uranus, Neptune, and Pluto) and asteroids (Ceres, Pallas, Chiron, etc.) are necessary to the practice of astrology, and while they may have some use, they’re by no means of large importance to me for several reasons.  The most physics-based of these is that many of these objects move so slowly through the Zodiac that they’re not of incredible importance for individual persons.  While the Moon changes her signs every two or three days, and Saturn just over every two-ish years, the trans-Saturnians shift their degrees and signs so much more slowly that two people born in the same seven- or twenty-year period will have identical or similar locations.  For mundane astrology, this is potentially useful, because these slow-moving planets are more helpful in defining whole generations of people or zeitgeists rather than how individual people form in their own individual lives; once the zeitgeist established by the slow-moving planets is understood, one can inspect the relationships that the planets from Saturn on down with the slow-moving ones to see how one relates to such a zeitgeist.  In both a phyiscal and spiritual sense, the slow-moving trans-Saturnian planets occupy a place between the planets proper and the fixed stars; yes, they still shift like planets do, but slowly enough to be imperceptible on a reasonable timeframe, much like the light of the fixed stars.

Of course, this is all on top of a more fundamental astrological reason why I don’t find the use of these modern planets particularly helpful: astrology was already complete before the formal discovery of Uranus in the late 17th century ce.  In the seven thousand or more years that astrology has been practiced since the earliest foundations of Egypt and Sumer were laid, we’ve had more than a little time to see, plot, experiment, test, and record our observations and theories with the stars, and though refinement and elaboration, astrology became as complete an art of science (in the old sense of “knowing things”) as anything ever could.  The methods of astrology that have been passed on down to us are elegant, balanced, and established on numerological and divine harmonies that together form a complete, interlocking system.  The system already works, so as the old saying goes, “if it ain’t broke, don’t fix it”.

Writing this post also reminds me of a similar post I wrote from the very earliest days on this blog, back from when I was still in college.  The points in there are basically the ones I’m raising in the present post, but there’s one bit I wanted to highlight as well:

We’ve had 6,000 years to build up our knowledge of the intra-Saturnians, while we’ve had just over 200 for Uranus, 150 for Neptune, and not even a full century for Pluto. Finding the full meanings for these planets will take a lot more time than we’ve given it, and finding appropriate uses for them will take even longer. I’m not arguing for a static and legalistic school of astrology, but I don’t think that astrologers have been doing the right thing for their art for the past two centuries. We should be using traditional astrology as a stronger foundation than we are, but instead we’re assigning meanings to the planets “because it feels right” or “because it’s intuitive”. What happened the last time you tried to prove an answer on a test, or a fact to a judge, with “because it feels right”?

Bear in mind that these planets are only very recently discovered and, while we can tap into our millennia’s experience of astrology to more quickly divine and refine the significations of these outer planets or asteroids, what we do know about them pales in comparison to what we know of the older symbols we’ve been using from the start.  Again, from my older post:

However, even until the early 20thcentury astrologers had not reached a consensus; Alan Leo wrote in 1909 that “Uranus has been given no sign by astrologers, though Aquarius has often been suggested”. As for Raphael, there is evidence to believe that he may have been writing just to get published: he wasn’t a good astrologer by anybody’s measure, and was more of a magician selling charms than an astrologer. He often didn’t provide reasoning or logic for his claims, and what he argues against is often borne out instead in practice (like the use of terms).

So, even over a century after Uranus’ firm discovery that it was a planet, astrologers still hadn’t figured out what to do with it in its entirety.  Trying to incorporate new symbols into an ancient system is difficult and time-consuming, especially for the first few introductions when the process of incorporation is still poorly understood, but at the same time, it bears remembering that the occult community wanted to keep up-to-date and “scientific” by bringing in whatever theories and discoveries they could from modern science to make their own arts seem more respectable and well-grounded.  Trying to bring in Uranus, Neptune, Pluto, the asteroids, and everything else modern science says exists into the art of astrology was an attempt at doing just that, but they ended up shattering some of the symmetries and balances that kept the system in check and functional in the process.

Plus, like I said before, astrology was already a complete system long before what we know as “modern astrology” came onto the scene.  Consider: while modern astrologers often give Uranus the ownership of electricity, computers, astrology, and change, all these things already had ownerships in the old system: Mercury ruled all sciences and arts of the mind, including astrology and alchemy, as well as devices and means of communication, like computers; Mars would have ruled over power generally, and Jupiter (through his mythological connections with thunderbolt-throwing Zeus) would have been a natural fit for electricity generally, with Mercury (again) for circuitry and wiring; the Moon rules over changes in general, along with the flighty nature of Mercury.  To shuffle these things from the old planets to the new doesn’t really do much except introduce duplication into the system generally; at best, we can use the outer planets for very specific needs, like specifically giving Neptune to the seas and to seafaring specifically even if these would have been naturally ruled over by the Moon and Mercury, but at worst, this serves to bring confusion into the system of correspondences and obscures the logic of why certain planets have domains over the things they do.

This points to my last, and most fundamental, complaint about modern astrology, and especially the viewpoints of many who use it (badly).  Many often say that, as humanity has continued in its existence, we have undergone processes of spiritual evolution, and so need more and newer planets to reflect that, being such progressed, evolved beings now than we were.  The only evidence I can see that agrees with that is the development of what John Michael Greer calls the “civic religion of progress”, which is a very modern, very peculiar cultural notion that humanity can only change in one way: onwards, upwards, and strictly for the better, that all change is inherently better than what we had before.  As JMG points out, consider smartphones: they may get more complex and support more functionalities, but they get more costly and damaging to make, often more fragile, with more restrictions and burdens on them than what we had in the past.  This isn’t progress, even if it is change.  I look around at the world generally, and I see that a lot has changed: we have more and more accessible and cheaply-made clothing, more cars and means to move, more weapons and more explosive or damaging types of them, more means of communication, and so forth, but underlying all that?  I see the same humans underneath it all that have been around since the first human could be recognized as such.

Yes, we have developed elegant, complex, and abstract philosophies, governments, civilizations, technologies, but these are all window decorations to the real humans who, after all these countless myriads of years, still need to breathe, eat, sleep, shit, fuck, love, fight, kill, speak, learn, wonder, wander, live, and die.  I read ancient Greek, Chinese, and Mesoamerican philosophers, historians, and graffiti artists who bicker and complain about the same damn things that we bicker and complain about nowadays on the Internet about our fellow man.  The names and places we know, the media and languages we use, the projectiles we use to kill and hunt, the clothes we wear and rip and mend may have all changed over the years, but our underlying understanding of the human condition and what it means to experience humanity has been relatively unchanged the world over.  In short, humanity has remained more-or-less unchanged since we first came around, changing on the whole neither for the better nor worse.  That’s why, even in our modern and “evolved” time, we still turn time and again to the help and wisdom of our ancestors and to traditional, indigenous, and truly ancestral systems of knowledge, because not only have all those who have gone before us experienced everything we do now, they also had more time to process, understand, and correlate everything, and have since joined all the others who have done just that.

Spiritually evolved as a species my sedentary ass; individuals can certainly get to the point of spiritual development where they undergo such fundamental changes, but by that point, they’re no longer human and no longer bound to this mortal coil of humanity (cf. Buddha, Christ, spirit guides, orisha, etc.).  Plus, consider that, biologically speaking, sea sponges are just as evolved as humans are; trying to claim that humans as a whole are now “spiritually evolved” in a way we weren’t before is just forcing the notion of progress onto humanity simply because time has elapsed, ignoring what it is we are, what it is we do, and where it is we live.  But, yanno, if all you do is sit in a classroom all day without paying attention to the teacher or doing the classwork, you’re not going to get better grades by virtue of just sitting at your desk longer than anyone else.  It takes Work to get better, and not everyone does that Work, much less our entire species, and much less than that in an automatic process.

In that light, it makes even more sense how complete the system of astrology really is without having to bring in the modern planets and points in the sky.  If humanity hasn’t appreciably changed, as I claim and see that it hasn’t, then why should we need to change the models and systems of our realities to reflect some misguided sense of progress and evolution that hasn’t happened?  Astrologers have gotten along fine and have gotten accurate results in prediction and understanding people for thousands of years without incorporating them, so I see no reason to change the system, break its balances, and introduce needless confusion into the mix.  There’s plenty that can be innovated, discovered, or invented in the systems of traditional astrology without having to make it “modern”, just as how geomancy can be extended in its techniques and skills and understanding without bringing in new figures or elements into the mix.

Now.  All that said, do I think the modern planets and asteroids have no use at all?  No, I don’t.  I don’t think they’re necessary to practice astrology or magic, since everything they could represent is already represented by the main seven planets, but they can offer insights and specific details that can be helpful.  When I look at a horoscope, I treat the outer planets and the asteroids like I do fixed stars: I give them a very tight orb, and I don’t consider aspects unless they’re exact or approaching an exact degree.  When I interpret them, I first use the main seven planets to get an idea of what the chart as a whole is about, then I look at the outer planets and asteroids (when they matter!) to get a deeper idea of what the seven main planets are talking about.  I don’t look at an aspect between, say, Mars and Neptune and go off about this relationship willy-nilly; I first look at how Mars, Venus, and the Moon act, and see what such a relationship between Mars and Neptune clarifies amongst all that to see what specifically is meant.  That, I feel, is a more responsible way of using the modern planets, but again, the only benefit it affords is a specific insight to a specific detail to other factors already present and more clearly visible in the horoscope.  Helpful?  At times, sure.  Necessary?  By no means.

And, of course, don’t forget that “more evolved” or “newer” doesn’t necessarily mean “better”, and that the more things change, the more too do things stay the same.  Just as Ecclesiastes 1:9 says: “what has been will be again, what has been done will be done again; there is nothing new under the sun.”

On Blessings

Lately, I’ve been thinking of things going on in my life, or that have happened in my life, and started to call the good ones (like, the really good ones) “blessings”.  It’s something that I’ve heard some of my older or elder friends say, too, about some of the nicer things in life, and…it’s weird.  Before initiation into Santeria, I would never really have used the word “blessing” to describe a good thing that happens.  Awesome, fantastic, or great, perhaps, but “blessing” was weird for me to think of it that way. Now, it seems a lot more natural; perhaps it’s just a shift in the crowd I run with and adopting the terminology, but seeing how I was already running with them before, something must have clicked into place for this sense of the word “blessing” to click for me.

Let’s recap, I suppose. From my Western religious or magical viewpoint that I’d assume is more-or-less common (but I could be wrong!), a blessing is a ritual act where something or someone is blessed.  For instance, a Catholic priest can bless a saint medallion (or any number of other things), and oftentimes perform a light or simple exorcism of a person which can also count as a blessing.  Other priests in other traditions and religions generally follow suit, with the overall goal to instill a force or presence of holiness or divinity in a material vessel, animate or not.  For many of the same reasons, many of the enchanting or consecrating acts magicians do can also be considered blessings; heck, the language we use is often identical to those used in the Church, if not taken directly from their liturgies and rituals, with much the same effect (though issues of apostolic succession and the lack thereof can subtly change or weaken the end result).

We can look at the word “blessing” in two etymological ways: the first, using the Germanic word family of bless, blood, and blót, and the second using the Latin word family of benedicere.  In the former, we have an original word coming from Germanic paganism of “marking with blood”, leading to the term blót, a sacrifice, and blót-hus, “house of worship” or “temple”.  By using the blood of sacrificed animals, the divine figures of worship, the place of worship, and the worshipers themselves would be instilled with the special powers contained within; there are conceptual parallels between this and the Old Testament use of sacrificed oxen and bulls in the Temple, as well as the literal bloodbath Moses gave to the Hebrews as he came down from the Mount.

In the second sense, we have the far more bland Latin term benedicere, literally meaning “to speak well” or “to say good things”.  However, in the Christian sense, consider that Jesus Christ is the Word of God, the Logos; to speak good things upon someone is to literally cast the power of God upon them for good ends and with good means.  This builds upon the more fundamental Abrahamic understanding of a blessing (all of which ultimately come from God) to the effect that to be blessed is to be favored and approved by God.  This ties into the otherwise unusual statement “Blessed are you, Lord our God” (how almost all Jewish blessings, or berakhot, begin); after all, how could God be blessed, if God gives all blessings?  It’s because being the source of blessings is indistinguishable from the quality of being blessed; both the blessing and the blessor are identical.

So much for etymologies and definitions.  When it comes to using the word, I’ve pretty much limited myself to using it in a ritual or prayerful context.  I would suppose that, as a technical matter, only priests (who have a valid and legitimate connection to their deity and who are licensed and authorized to do so by such a connection) can actually bless an object, person, event, or space.  Laity and other non-priestly clergy who lack that connection can pray for the blessing of something, while magicians can…well, I don’t want to say “consecrate” (literally “to make sacred”, which overlaps heavily with “blessing”), but perhaps “enchant” or (one of my more favorites, thanks Kalagni and Deb et al.) “enwoogify” or “bespooken”.  As a matter of technical correctness, only priests can bless; even if what magicians do is effectively the same thing in result, the mechanics and source of the result is sufficiently different to warrant another term.

But…well, consider what the laity do in this context: they pray for blessings upon someone else.  It’s what I never really put much consideration into before now, but when someone prays for your well-being, your happiness, your prosperity, your safety, your success…those are the blessings they pray for, which are their blessings to you.  Absent any other ritual, divine connection, or other woogity, that act is the lay equivalent of blessing someone, by appealing to the source of blessings to bestow its blessings.  That is their magic, their means of plying their connection, their gift to you.  Again, while them “blessing” you isn’t necessarily a proper use of the term, just as with a magician enchanting for some effect, the effect is ultimately equivalent.

That sort of realization is, in some sense (and in addition to being with people who use that term just as a thing), what led me to start widening my use of the term “blessing”, and why it finally made sense to call good things that happen “blessings”.  When we, as magicians, carry out a ritual for some end, do we not consider ourselves successful when that very thing comes to pass?  Of course we do; we might find ways to improve upon our results for future workings, but we consider the success a validation of our work, our connections to spirits, and ourselves.  Similarly, when we pray for something, do we not consider ourselves having been heard by God or the gods when what we pray for comes to pass?  Heck, we even say that they “answer our prayers”, just as they would a phone call or question.  Thus, if we pray for a blessing, and our prayers are answered, then we would then, logically, say that we have been blessed.

I’ve long held that magicians should pray just as much as anyone else, if not more so; in the types of magic I work, prayer is part and parcel of the whole shebang.  In my own prayers, besides those of adoration of divinity, I pray for guidance, enlightenment, fortitude, progress, compassion, companionship, wisdom, intelligence, understanding, protection, purpose, purity, and so much else.  For myself and for many other people, the most common things we pray for are good health, long life, prosperity, happiness, and peace.  There are hundreds of classifications and categories of blessings out there (just look up the endless kinds of berakhot that Jews are supposed to recite upon basically anything happening), but the big ones are things we all want in our lives, which are fundamental to a universal human notion of “a life well-lived”.

So, when something good happens that furthers me along in a way I’ve prayed for, or that someone else has prayed for me, or that just happen because *gestures vaguely upwards*  I should celebrate it and be grateful for it, just as I’d celebrate myself when something I’ve been magicking for comes to fruition.  Good things that happen (and I mean with a capital G, not just the little g good things) are blessings, whether or not I or anyone else has asked for them.  It’s such a simple concept, really; I’m kind of embarrassed that I never understood it before, but I get it now.  Maybe it’s preconceived notions that Good Things just happen coincidentally (which is otherwise a notion I’ve long since abandoned), or that Good Things happen so rarely (when so much that happens is actually Good, even if it’s not good on a microcosmic level), or something else that kept me from seeing…I dunno, a more profound awe in things.

Of course, recognizing that something is a blessing is only one part of the equation; being grateful for it and not taking it for granted are others to follow through with.  After all, when we get something we ask for from someone as a gift, we graciously and gratefully thank them, if not exchange a new gift for them; when we work with people or spirits whom we commission to do work for us, we pay them for their services.  To simply take without giving is selfish and greedy, and degrades the entity doing something for us into a slave, while taking without appreciation treats them as a machine.  For the Good Things that happen to us, we must be grateful that divinity either heard our prayers and saw fit to grant them, or that divinity for the sake of divinity favored us with the Good Things, but more than that, we must never take such blessings of Good Things for granted.  But then, how do you pay back a god?  In the ways that gods want, of course.  I would fain speak for divinities without them chiming in, but the general ways that I see acceptable across the board would be to make the most of the blessings given to you to further your own development, to help others with their own development, adoration of divinity for its own sake by means of your blessing, and to simply live a good/Good life for the sake of divinity, for the sake of the world, and for your own sake.

A blessing isn’t just a one-time good thing, like a slice of cake.  It’s more than a simple result of spiritual labor or material gift.  It’s a foundation, a building material to continue constructing and instructing our lives in the best ways we’re able to, and with which we can help others build theirs.  We just need the humility to ask for these materials, the knowledge of how to implement them, and the wisdom of when to use them, but even these we can inculcate in ourselves, both as practice we cultivate and blessing we seek.

Priesthood in the World We Live In

Readers of my blog know that I’m a stickler for proper terminology, sometimes expounding on the subtle and nuanced differences (sometimes even those that I impose) to distinguish between different terms that are largely used the same, even for words that historically were interchangeable with each other.  I like to be extraordinarily precise with my language, if for nothing else than to save words or to have certain concepts ready to go, though even I acknowledge that it can be difficult with overly-precise language to actually, yanno, communicate with others.  I see this problem frequently in discussions many occultists have—even those I myself have—and why I spend so much time first trying to understand exactly what someone is talking about (with or without snarky remarks about their clearly awful use of terminology) before coming up with a response.  I might spend a goodly chunk of time on just clarifying something, but it prevents the even larger waste of time that happens when someone says one thing but I was thinking completely another thing due to a misunderstanding of what they mean.  Getting lost in translation is a serious problem, especially when so many people don’t have the same research, education, training, or standardization as other people.

Up until recently, I would have held a distinction between the words “priest” and “minister”.  This is a distinction I found online from some blogger or another, though the exact source escapes me at the moment.  Under such a distinction, while both priests and ministers can be considered part of a clergy that works with God or a god, their role and focus would differ: priests focus on serving, understanding, and working with their deity, while ministers serve, understand, and work with the people.  In other words, priests primarily work in a ritual context, and ministers primarily work in an activism context.  The priests and ministers, then, work amongst themselves and with each other so that the ministers help the words of the gods reach the people by the instructions and divinations of the priests, and the priests help the words of the people reach the gods by the complaints and needs communicated to them by the ministers.  Consider the various ministries in Christian churches that feed and clothe the poor (when they can actually still be found); they’re not really preaching or performing Mass for the poor, but they’re carrying out the will of their God by being activists for the sake of the people.  Meanwhile, the priests proper tend to the rituals of Mass, absolution, baptism, exorcism, and the like, but relegate themselves (for better or for worse) to their ritual expertise and less to activist tasks that would infringe on their time and energy carrying out their priestly duties.  Priests only work with the people insofar as to carry out spiritual ritual for them, and ministers only work with the gods insofar as to carry out their worldly aims; beyond that, the two offices don’t really mix.

But here’s a question: if we neglect our fellow human beings, our pets, our lands, our trades, our environment, we leave the world to its own self-destructive devices.  If we neglect the world, we do nothing to prevent its eventual breaking-apart and wasting-away.  In that light, what good is a broken, wasted world to a god?  They receive no sacrifices, no respect, no honor, and no priests; just as we have an investment in seeing the world do well so that we can live well in it, the gods have an investment in the world to make sure their children do well so that they can do well towards the gods.

What I’m starting to realize is that a priest has a vested interest in both their gods and their people; to tend to one necessitates tending to the other.  A priest does not become a priest merely by studying and becoming an expert in ritual; anyone with half a semi-functioning brain can do that, since it’s not hard to memorize a dozen or four established speeches, read out of special books, and make particular gestures with particular tools at the right times under the right circumstances (it’s what most office workers do mindlessly for eight hours a day five days a week, just with different sets of words, books, gestures, and tools).  A priest must be an expert in ritual but must also show devotion to their gods, discerning their wills and carrying it out.  It’s that last part, carrying out the will of a god, that often necessitates the external world of persons and people, though, sometimes to the great distaste of the priest.  In order for a god to be pleased, they need their needs met and satisfied; given that the world we live in has so many people in it, and affecting so many things to such a great extent, many times these needs call for the interaction and direct communication with people.  With no people, many needs of the gods cannot be met; it is often better, for example, for a tribe of people to raise their voice together in joy and honor of a god rather than just one person alone.  Sometimes, it helps our gods carry out their work by performing acts of charity; a god of lepers and diseases who was cast out of his kingdom, for instance, quite often smiles upon money given to the homeless in his name, and a goddess of love and beauty can appreciate her priest helping others feel beautiful for their own sake as much as being recited her own hymns of beauty.

Let’s be a little more misanthropic about this, shall we?  For a more Machiavellian take on this, consider people as tools, as means to an end.  Any good craftsman knows that you need to take care of your tools so that they can take care of you.  If your tools are crappy, you’ll need to make up for it with more work on your part, and we have tools for the express purpose of making our lives easier.  If your tools fall apart, you risk botching a work in progress and can no longer make things you need to make, and if something is broken, you can no longer fix what needs to work.  Getting high-quality tools is an investment, but you can get better results with them faster, easier, and more reliably than with crappy tools, but even crappy tools are better than no tools at all.  If people are tools, then they need to be taken care of the same way: they need food to sustain them, homes to protect them, clothing to dress them, medicine to heal them, teachers to instruct them, pastimes to relieve them, and communities to engage them.  If people are not taken care of, they will die, wither away, revolt, or outright destroy; in general, people that are not taken care of take away from a Good World, and without a Good World to live in, our lives become harder, our hearts weaker, our tongues more bitter, our minds more dejected, our prayers more hollow, our Work less focused.  We are, all of us, in this thing together.  We, too, are tools to be used by our higher powers, and we, too, need to be taken care of.  It’s very much a “wrench in the machine” kind of situation; so long as the entire machine works properly, then each individual part does well, but if even one gear is out of place or if something is put where it doesn’t belong, the entire machine will break down and explode.

To that end, even the most people-hating of priests has to admit that other people will, nearly always, play a part in their own tending to their gods.  There are exceptions, of course; sometimes there is something we can do on our own to tend to our gods’ needs, and sometimes a god has no need of dealing with other people, but these are only ever exceptions to the otherwise vastly-normal situation where the gods have plans and aims and needs that deal with other people.  Communal celebration, tending to our own towns, helping those in need, and making donations where they help are as much priestly duties as are the successful and proper execution of ritual, sacrifice, and devotion.  We must build up ourselves as much as we build up those around us; it’s only when everyone is enlightened can the bodhisattvas themselves catch a break, and it’s only when one person is elevated that everyone can be brought up to their level.  Priests must be ministers, because the priest is the intermediary between the other realms and this world we live in; ministers can help, but it’s the priest who really stands at the crossroads of divinity and humanity, of eternal immortality and fatal mortality.  If there is a distinction to be made between priests and ministers, then it’s just that ministers focus on a non-ritual, non-spiritual subset of the duties of a priest but still in the same service to the same powers.  It’s not that they’re mutually exclusive categories, but that the functions of one is a subset of the other.  Of course, you could very well cut yourself off from people in the ritual service of your deity or deities, but then that would make you a hermit or a monk, which I would indeed reckon is a distinct category from priest.

A distinction I’ve held before (and still hold to) is that we live in three realms: the physical universe, the spiritual cosmos, and the world, which is the intersection between the two linked together by humanity and the human experience; after all, the word itself comes from old English literally meaning “the age of man” (Proto-Germanic *wer + *ald).  We cannot live purely in either the universe or the cosmos, but in the human-made human-filled realm between them.  To be a priest in the world means mediating between the two by the necessary means of the third element: people itself.

A Doxology and Prayer

Blessed are you, our Lord, king of the cosmos, who has kept us alive, sustained us, and enabled us to reach this season; blessed are you, who bestows good things upon the unworthy, and has bestowed upon me every goodness; blessed are you, who has made nothing lacking in his world, and created within it good creations and good trees for your children to enjoy!  Blessed are you, the father of all, whose counsel is done by his own powers, who wishes to be known and is known by his own people; blessed are you, who by the word have constituted all things that are, whom all nature was born as image, whom nature has not produced a like figure; blessed are you, who surpass every excellence, who are stronger than every power, who are mightier than all praises.  Blessed are you, now and forever, here and everywhere.  Glory to God in the highest, to whom all glory is properly due!

My honor and gratitude to my ancestors: those of my blood, bone, flesh, and kin; those of my traditions, lineage, practices, and spirituality; those of my labor, trade, profession, and craft; those of my culture whose names everyone knows; those those names we have forgotten but whose presence we still feel; those who have passed away in my lifetime, and those who have passed away well before my birth.  We walk upon the ground you once walked upon, we breathe now the air you once breathed, we drink the water you once drank; your blood flows in our veins, your breath fills our lungs, your words echo in our ears even now.  We live today because of you; were it not for you, none of us today could live.  As we tread upon your bones and stand on your shoulders, may you uplift us and guide us that we may ever reach higher honorably, and in doing so, raise you up nobly in the world after this.  May every ancestor of each and every one of us be honored, remembered, and praised forevermore, that your spirits may never truly depart from the memory of your children.

My honor and gratitude to my family, especially my mother and my father and my sister and my brother, who nurtured and nurture me, with whom I grew and grow up.  Through the mere circumstances of my birth, I have been blessed with parents, siblings, cousins, and others who have supported me, uplifted me, and established me in the world for my own success, which encourages the success of us all.  Through the happenstance of my mother’s bearing me into the world have I been fortunate to find love, camaraderie, education, nourishment, and prosperity which would have been impossible were it not for them, and through the guidance of all my family have I been shown the manifold and innumerable opportunities for me to explore of the world.  May I always do my family honor, even should we disagree on the insignificant things; may I always make my family prosperous, even should we falter in faith in each other; may I always support my family proudly, even should we drift apart across the seas and generations.

My honor and gratitude to my teachers, instructors, and mentors in all subjects, numeric or artistic, physical or philosophical, material or immaterial, mundane or spiritual; whether you taught me as a child or as an adult, you are my teachers all the same.  It is because of you I have a love of learning, and it is by you I have a rigor for research.  From your hands and mouths have wisdom, knowledge, and understanding been passed onto me according to your own, and by my own do I hope to do right by your memory and build upon it where possible and to correct it when necessary.  Though you might have become fallible through your humanity, may I never speak ill of you, for the gifts you have given me surpass any critique except that which makes them better, which you yourselves would have endeavored to do, just as you encourage me to do.

My honor and gratitude to my friends, who guided me when I needed it, who celebrated with me when we could, who struggled with me when we had to, who cried with me in our sorrow.  May we always support each other and keep far from deceit and misunderstanding, that no obstacle may be too huge for us to overcome.  May we continue to look after each other as we look after ourselves, in joy and in grief, in luxury and in poverty, in wisdom and in folly, for the blood of the covenant is thicker than the water of the womb, and no truer connection can be made than those made freely out of our own free will.  Distant though we might be in time and space, the memories and impacts we have made will last forever, and always will you be honored in my life.  Even through our difficulties and through our distance, may we always keep each other aloft in our hearts, minds, and worlds through our memories and our care for each other.

My honor and gratitude to my husband, a kindred soul with whom I have become united, married together before the presence and sight of the gods and men.  A happy and strange couple we make, but the binding force of our love for each other overcomes all differences, difficulties, and dearth that the world would see thrust upon us.  Just as you complement me, I complement you; we come from different worlds, sometimes truly so, and through our union do we each help the other in areas each of us alone would be left to despair.  Just as you support me, I support you; we have embarked into a new life together, and even though we have our own magna opera to achieve, we help each other do so as we continue to achieve our shared magnum opus.  Stand by me that I may always stand by you, you who are my love, you who are my lover, you who are my beloved.  I have never loved you more than I love you now; I love you far more than I did yesterday, and far less than I shall tomorrow.

My honor and gratitude to the innumerable spirits with whom I have worked, on whom I have called, and by whom have I prospered.  Whether a spirit of the four elements, the seven planets, the ten heavens, the 12 signs, the 16 figures, the 24 hours, the 28 mansions, the 360 degrees, or any of the infinite stars in the nighttime sky; whether a spirit of the dead, the living, or the unborn-undying; whether a spirit of humanity, a spirit of those who were once human, or a spirit who was never human at any time before; whether a spirit assigned to me by higher powers or a spirit come to me of their own volition; whether a spirit of the ouranic, chthonic, thalassic, or gaic realms; whether deity of any pantheon, angel of any choir, saint of any patronage, demon of any operation, or devil of any hell; whether immanent or transcendent, present or absent; whether I have called upon you or have yet to do so in the constantly-passing passage of time!  I plead before you for your support for all the tasks I have yet to do, just as I plead before the Almighty for your well-being and power and grace.  My praise, thanks, and honor go to you, your words, your guidance, your actions, and your support to me in my life and in my Work.

My honor and gratitude to Hermes: blessed god, powerful god, splendid god, mighty god; god of travelers, roads, passages, and tricks; god of guides and guide of gods, men spirits, souls, and heroes.  Grant that I may always praise, rejoice, and celebrate you, that all the people of all the world, regardless of language, origin, age, or habit may come to honor, glorify, and praise you to sing your songs, dance your dances, and carry out your work for you in the cosmos.  It is because of you I stepped forth on the path that led me where I am today, and it is always with you in one form or another, by one name or another, wearing one mask or another, that I always shall travel to my ultimate and final destination.  Your hand opens the door for me; your wand points the way for me; your presence protects my own at all crossroads, both of the land and of the mind.  Before all others in time and thought, you are my patron among the theos; watch over me, and keep me far and safe from all pain, plague, poison, illness, injury, infirmity, death, disease, defilement, all harm and all misfortune and all witchcraft, wheresoever I may go.

May all that has happened before continue to teach, guide, instruct, and fortify me as I continue into the future.  May old pacts be renewed, alliances reinforced, works restarted, and offerings refreshed.  May I not abandon my original goals, but widen the scope of my horizons to go where I must go, know what I must know, do what I must do, and become what I must be.

Amen, amen, amen.

My honor and gratitude to my godfather and my godmother, and through them the rest of my godfamily, who have welcomed me as one of their own, despite all barriers and overcoming all obstacles.  Far more than any teacher, far more than any colleague, far more than any friend have my godparents stood up for me; by the hands, heart, and breath of my godfather has power, privilege, and divine right been passed onto me, and by the care, awareness, and perseverance of my godmother have I been empowered and protected.  The presence and power of the divine is now carried by my soul and body in ways subtle and mysterious, which I could never have known were it not for the grace and lenience of my godparents, just as it was passed onto them through their godparents, and through all the lineage into the distant reaches of time.  May I grow tall, strong, and prosperous under your tutelage; may I never dishonor, disgrace, or debase what you have passed onto me.  As you have granted me the grace of divinity through your right, may God grant me the grace to one day pass on what has been passed on to me in at least as good a condition as I received it, and by the grace of God, better than anyone could have hoped for.

As the days grow shorter and the leaves grow golden, the Sun leaves its station where I was born in flesh nigh three decades ago, and it retakes for the first time its station where I was born in spirit.  One year ago, I embarked on the spiritual endeavor of the iyaworaje of La Regla de Ocha Lukumí, and with the sunrise of this morning, it has concluded.

Honor, gratitude, praise, and power to the divinities of all the realms, who preside over all the elements of creation created by the Creator Almighty.
Honor, gratitude, praise, and power to the Diviner Priest of the Divine, the impartial witness of fate, the solemn scribe of destiny.
Honor, gratitude, praise, and power to the Trickster of the Crossroads, the living paradox, the critical instigator.
Honor, gratitude, praise, and power to the Silent Hunter of Prey and Criminals, tracking the paths of justice and righteousness.
Honor, gratitude, praise, and power to the Old Mountain King in White, covering the world in peace, purity, and wisdom.
Honor, gratitude, praise, and power to the Clever Queen, Warrior of the Winds, the gatekeeper of transitions and metamorphosis.
Honor, gratitude, praise, and power to the Charitable Lady of the Sweet Waters, letting flow freely the finest luxuries of life.
Honor, gratitude, praise, and power to the Mother Empress of the Ocean, the reason our tears and sweat are salty like her seas.
Honor, gratitude, praise, and power to the Fulminous Lord of Drums and Thunder, bestowing unto us the divine right of royalty.

All my honor, gratitude, praise, power, and total respect to the Blacksmith Warrior, the intelligent begetter of civilization and technology, the master of all tools, the one who cuts for life and death, the one who pierces for healing and killing, the alchemist and metallurgist of the animate and inanimate, the first who tastes blood, the reason of the red in our blood, the spiller of blood upon the earth, the Lord Of Iron and the Lord In Iron.  Hail to you, my lord, my king, my warrior, my commander, my defender, my protector, my patron saint, my guardian angel, my god, my father, my crown.  Hail to you, each and every day of my life, for I always was and always shall be your son.  Grant me your blessing, your guidance, your wisdom, your wit, your inventiveness, your ingenuity, your strength, your courage, your constitution, your protection.

A mà là!  Ògún Ààrẹ’ré, a mà là e a!  A fẹ́’re yọ̀, a fẹ́’re yọ̀; a fẹ́’re yọ̀, a fẹ́’re yọ̀!

Maferefun Ògún.  Modupé Ògún.

Ashé, ashé, ashé.

 

(No, dear reader, I’m not gonna stop posting about Hermetic, PGM, geomantic, or other occult stuff.  That will still be the focus of my blog, as it always was; don’t worry, no need for concern.  And yes, this does mean that in the near future I’ll be opening up for divination and other services.)