End of a Decade

So, here we are at the end of 2019, all of us headed into a new decade in less than thirty days. It seems to be all the rage on Twitter and Facebook to do an end-of-decade recap, so I figured I may as well pitch in with mine. This was originally going to be a tweet thread over on my Twitter, but it turns out that Twitter won’t allow threads over a certain maximum number, and 2010—2019 was…well, quite the decade for me, and I wanted to do it justice as some of the most formative years of my life to this point. So, let’s try this over here on this, my beloved website and blog, that has seen me through all these years and, God and gods willing, many more years to come. Now that I’ve written all this, it’s…kind of astounding everything that’s happened to me, for me, by me, and with me over just the span of ten years, how much I’ve changed, how so much has happened that I would never have dreamed of happening.

Ten years ago, at the end of 2009, I was wrapping up my penultimate semester in undergrad at UVa. (I still have old photos from my old laptop, long since sold off, of me in the 24-hour library studying and partying with friends.) That semester was the most difficult and credit-intense of them all; the semester after that was the easiest and most fun of them all. I wrote my undergraduate thesis for my B.S. in computer science on using software metrics and variable name uniqueness to predict bugs, and how software engineers are awful at using metrics for actually engineering their products.

There was an unfortunate issue with an unofficial subletter we had in my apartment who, while the rest of us were out of town for winter break 2009—2010, ended up exploding the fireplace (and damn near destroying the rest of the apartment) while drunk and drugged up. He and one of his friends thought it would be a good idea to have a fire in the fireplace and start throwing shit into it: potatoes, bottles of cleaning products, rolls of toilet paper, cans of food…and one can of chickpeas was built exceptionally sturdy, and failed spectacularly. None of us, especially our landlady, were thrilled about that. We were finding bits of charred potato, melted bottles, and ash across the place for weeks. He dropped off the face of the map, but we were able to track down his family’s contact information and pass it along to our landlady for restitution.

While I had begun my blog, “The Digital Ambler”, early in 2010, I didn’t really do much with it. It was originally a devotional space for XaTuring, the Great Worm, god of the Internet. It fell stagnant and quiet for a while. I got Twitter and deleted Facebook in the spring of 2010, around the time when I graduated college. Cesspool that it is, I’ve met some amazing people on Twitter since that time, many of whom have become lifelong friends in the process.

I was living with my then-boyfriend (who graduated one year earlier) at the time. We were together for less than a year after this; we moved in together upstate after I graduated, then we broke up and he went to be with someone else. He moved out, and I had the place all to myself for about a year—while he was still paying, no less, for his share, which was great for me, and gave me the space I needed to eventually begin my magical and spiritual practices. (It also gave me the wonderful time to just be home naked all the time without a concern in the world.)  We met about two years earlier at our rival college through the furry community, ultimately through my ex, who was on-and-off-again president of the furry club; through them, I met the local furs upstate where I moved and made friends with them, too, even after my breakup.

It was in the final weeks of my last semester at college, literally during the study period before finals, that I got my job acceptance call with the federal government. I was skipping down the hallway to my Proto-Indo-European Linguistics study session in joy. The job was slow-going, but eventually the work picked up for me. It was quiet and enjoyable.

By this time, I was already good with geomancy, having studied and practiced it for about two or three years by this point. The Geomantic Campus Yahoo! group was alive and well at this point. For a long while, I had only wanted to just be a diviner, keeping magic well out of it, but…well, in 2011, after finally settling down into the idea of Actually Doing Magic, I had the choice between one of three alternatives. After doing a reading for myself, I got into Fr. Rufus Opus’ “Red Work” course, and I restarted my blog as a place for my Hermetic research and rambling. I didn’t stop writing or let the blog stagnate this time—or, at least, not for as long.

Through my furry friends in the area, I met a particularly fascinating magical practitioner and priestess. She put me in contact with others, and by them through others, and by them through others. Abundant adventures ensued, as well as a few visits to some tattoo and piercing parlors: I got a caduceus on my left forearm, a Rod of Asclepius on my right forearm, the Golden Chain of Homer on my spine, and several piercings in my ears and one under my lip. I’ve yet to get any more, but I’m looking forward to it when I can; I’ve only had to take out my labret piercing (it was wearing down the gum on my lower teeth), and while I later got nipple piercings, I took those out too and never bothered putting them back in.

My mother’s mother passed away in late spring 2012. The worst part of it all was the long trip to my ancestral state for her funeral—and watching my brother blab on in his eulogy about her lung cancer, which she had kept secret from others all this time (hilariously enraging my mom in the process). My mother still has yet to go through all her records and files, but she’s making progress again.

Looking back on it and given how complete it was (though never as complete as he set out for it to be), I would say that Fr. Rufus Opus’ “Red Work” course has two main objectives: contact with your holy guardian angel/supernatural assistant, and induction into the eighth sphere of the fixed stars. I accomplished the first objective in early summer 2012.

Lots of adventures with furries and magicians and pagans in this time. I miss a lot of it, debauched and dramatic as it sometimes was. I still get to hang out periodically with some of those friends, but it’s a lot less common nowadays. Those adventures, stupid as they sometimes were, were at least memorable enough to provide some much-needed learning experiences, not just about magic, but also myself. Through some of my magical contacts, I began doing readings and teaching an occasional class at a local new age/occult shop.

After a weird amount of online dating and hooking up, I met a new boy towards the latter half of 2012; we met through OkCupid after rating each other highly, and we commented on the weird grammar used in the automatically-generated message it sent out. I was attracted to his profile because of his impressive back tattoos (large arachnidian-demonic wings). He later admitted that he did a bit of a candle spell to find someone—he got a candle from the same new age store I did readings at, on a day when I was teaching a class. He recognized my voice when we went out for the first time and got drunk at an Irish pub down the street from me. It’s also because of the boy that I got a Facebook again, to prove to his friends that I actually exist. It’s been useful in other ways since, too, especially for creating and maintaining the Geomantic Study-Group I admin. Lots of other social connections, too, as it turns out.

Through my branching internet and magical friends, I learned of a mages’ convention a few states north. Great antics were had, even if I don’t remember them all; I learned that drunken prophecy was a Thing for me (who knew?). It was at this convention that I not only got to meet Fr. Rufus Opus in person (as well as Jason Miller and a bunch of others), but I also got to meet the man who would become my bromancer, my partner-in-crime in the occult, with whom I’m still excellent friends. (At one point I even shoved God into his head, which was fun. Neither of us remember that event clearly.)

It was around this time, in 2013-ish, that I began working on a draft for a textbook on geomancy. Also this year, the husband and I spent a lot of time with our first godfamily and spiritual community in another state, people I met through my earlier contacts. Lots of fun times were had and lots of learning. I also learned that I look pretty good with a buzzcut.

In the autumn of 2013, there was a lengthy government shutdown, which put me on temporary enforced vacation. I used that time wisely, constructed a fantastic ebony Wand of Art (the wood itself a gift from a friend), and, after more than a week straight of heavy conjurations, achieved the second objective of the “Red Work” course: induction into the eighth sphere of the fixed stars. It changed everything for me.

The boy and I moved in together in early 2014 with another friend. I still miss that house with its abundant fields, problematic though it was in the long term. Because of the distance involved and how much further I moved away, I had to stop going to the new age store I was doing readings at; I want to visit again, but the time never seems to be there. The housemate eventually moved out when she got into a relationship of her own, and though she and the boy are good friends, she doesn’t come around much anymore. In fact, many of the friends we had in the area in common we haven’t seen much; they were all really tight when they lived together, but I guess time is an amazingly busy knife for so many people.

In the summer of 2014, I made a trip back down to my alma mater for an academic conference, “Tracking Hermes/Mercury”. I was probably the only non-academic attendee, but that was fine. It was great to be back, even just for a short while.

The pleasant times the boy and I had with our out-of-state godfamily all blew up horrifically in our faces in late 2014; I’m still bitter about it, honestly, so it’ll be for the best if I never have to cross paths with them again. That blowup with the erstwhile godfamily really started at that year’s mages’ convention in the autumn. I never went back after that, and the convention itself fell apart not a few years later. Oh well. Memories are memories, sweet and hollow as they are.

Towards the end of 2014, I did a month-long magical working, in which I made the most rookie mistake ever: I didn’t actually read the full ritual text in detail that I was going to work from. It was…a harsh learning lesson, and it brought up and opened up a lot of things for me that I thought I had locked, chained, and cast down to the bottom of the ocean. Some things you just can’t escape or hide your head in the sand from; it’s a lesson I’m still learning. I suppose it was still a successful operation, though I question whether I would have done it if I actually had read the text itself beforehand.

I took my first step (well, a lot of them, really) into Lukumí (Afro-Cuban orisha religion, aka “Santería”) in 2015, receiving my Warriors, Hand of Orunmila, ilekes, and Olokun throughout the year. My godfather turned out to be one of the people I had met through that magical practitioner from before; his godsister, the boy’s godmother. I still find it hilarious how the furry community ultimately got me into this religion.

In summer 2015, I took a new job offer to be a team lead in a different program, same building and agency, right down the hall. It was a year of suffering; I developed panic attacks in an utterly horrific office that I could not fix. It was a mess of micromanagement, poor coordination, and a terrorized staff. It was awful.

In autumn 2015, the boy became the husband. We had already been headed that way for some time, but plans fell through, we couldn’t get the money scrounged up in time, and we just decided to leave it be. But then the gods themselves intervened and brought everyone and everything together at the right time, on the very day we wanted in the exact context we wanted, for us to get married anyway. I had no intention of visiting my (not-yet) godmother’s house to get married, but it happened anyway.

At the end of 2015, our landlord told us he was going to sell the place we were living in, so we had four months to GTFO. Thus began months of house-searching and freaking out. We were pushing right up into the limit—and over it. But we made it, and me, my husband, and our new housemate bought a house together at the start of summer 2016. After months of chaos and anxiety, this worked out exceedingly well and in our favor in so many ways—sometimes as if it were by magic or divine intervention. (Imagine that.) Now we just need to keep improving it, fixing what was leftover from the previous owners, and making it more livable and sturdy for as long as we’ll be here for it.

In summer 2016, after exactly one year in that horrible team lead job, I left it and went back to my old job. I’ll always be grateful to my supervisor for helping me get back there; I’m perfectly happy with my team, my work, my workload, and my position where I am, and though it was helpful to get that team lead experience (and a pay bump), I’m glad it’s over with. I’m happy being at the top of the career ladder and quite content with my position where I am; sure, the money from being a team lead or supervisor might be nice, but it’s not worth the stress of the position, nor is it worth giving up the work I already enjoy so much. Looking back, it seems like my work life has been the most stable thing about my life, which is frankly surprising.

In autumn 2016 (coinciding with his and my Saturn Return), my husband and I went to Cuba to be initiated fully into La Regla de Ocha Lukumí, him as a priest of Oshún and me a priest of Ogún. Everyone got giardia in the process, but I was the only one who didn’t have to take Cipro to get over it. (I also learned that dairy and intestinal parasites don’t mix too well. At least I didn’t have to worry about caloric blowback from those milkshakes on the way back.) I lost 15 pounds from our Cuba diet and our gastro-intestinal affliction, but I also gained a new life, a battery of orisha, and such divine guidance and support that I cannot but be honored and humbled by it all every day.

That began one year and one week of wearing only pure white clothing, every day, all day, inside and outside, publicly and privately. Not a lot else happened publicly or otherwise due to religious restrictions for our initiatory year; mostly just quiet processing. It was rough, but it was also worth it. I understand now what other priests say when they say they’d go through the entire process all over again, hard though it is to believe. There was some nasty drama during the year, however; our house didn’t explode, but our household nearly did. The Year in White is never easy, and it’s never the same for any two given priests. We made it, by the grace of God and the gods. I gained those 15 pounds back over the course of the year.

My father’s mother passed away in 2017. I can’t be sad about it; the woman basically won at life in every regard. She had a quiet and easy death in her 90s surrounded by family, after living through World War II, being married three times, inheriting a business fortune, traveling the world, and even having a short stint with the Jewish mafia. She’s earned not just a good rest but a whole throne and pavilion just for herself in the afterlife.

Since coming out of my Year in White in autumn 2017, it’s just been a lot of learning, studying, practicing, writing, experimenting, divining, casting, praying, meditating, and on and on. Routines get set up, fall apart, and set up again. Projects come up again and again, and some even get worked on enough to actually make it somewhere. The Work never really ends, thank God and the gods. There’s never a dull moment, even in the downtime.

Our husband’s cat Isis, which he had for over a decade, whom we took in from his grandmother’s in 2016, fell ill and died in early 2018. It was…hard, especially for him. She’s in a decorated resin canopic jar now, watching over us and the house. We got a new cat later that summer. Well, I should say, he wanted to get a cat, and I ended up getting one. Nephthys is…well, she’s a cat. And, more recently, thanks to the husband’s mother, she has a new brother now, Set, whom she is not yet a fan of. (At all.) It’s a process. My husband recently pointed out that Nephthys is much like him in personality, while Set is more like me. And Set is very much his cat. (Funny how that works. And yes, the husband picked all three names for the cats.)

I took on students this past year in 2019; it’s not my first time having a student, but this is the longest and most thorough arrangement I’ve ever had, and helps me as much as it helps them. It also gives me a good way to experiment and check in on some of the stuff I myself do. Not to make them my guinea pigs, of course, but it does point out to me better ways to teach and instruct some of the things that I myself have been taught, or that I’ve had to teach myself.

I was invited to speak at another magical conference up north this past summer; it was a great time, and I already look forward to this next year’s. I just need to figure out what the hell I want to propose to talk about this time! In fact, this whole summer was weirdly high-profile for me, getting to meet a bunch of big names from across the country.

After being in credit debt since 2013, the husband and I finally finished paying all of it off this year. We’re finally able to start saving money—and up our monthly allowances. Still need to keep a tight rein on our spending, but that shouldn’t be too difficult at this point. Besides, our credit scores are high enough that we can get most anywhere we need. (And sure, I’ve taken out a loan or two since then, but those are household expenses, so I’m not half as worried about them.)

Over the past decade, I’ve gained a bit of weight and I smoke more than I did in college, and though I don’t drink as much as I did, I’m not as physically active as I was, either. I’ve done things that I would have thought impossible for me, and though I didn’t set out of college with some big overarching plan or design for how I wanted my life to be, if you had told me that this would be my life as I took off my graduation gown, I would have laughed in your face. I’ve met countless people, some of whom I’ll probably never meet again and others with whom I look forward to meeting again time and time again. I’ve traveled to places that I thought were only stories, and I’ve done things that I would have considered to belong in the realm of fables. Heck, somehow, after writing more words than are in all the Harry Potter books put together, I’ve even ended up making a small name for myself in the occulture, which is as shocking to me as anything else. Sure, I’ve made mistakes, I’ve stepped on toes, and I’ve fucked up, yes, but I’ve also grown a bit, or at least I think I have. All told, I look forward to everything this next decade has to bring. If this past decade has been any indication, then things should only get better from here. When I raise my glass for this upcoming New Year, I’ll be sure to raise it, my voice, and my spirit for all that has gotten me here and all those who walked this road with me, whether or not they’re still at my side.

And yes, the geomancy book is still in progress.

Dominoes and Orisha

This summer was a lot more writing-filled than I would ever have anticipated, and not just because of the whole Reviewing the Trithemian Conjuration thing, either. (I’ll stop harping on it eventually.) Really, this year was more surprising than not in a lot of ways, and one of the things I ended up getting myself into was, of all possible things, domino fortune-telling. Like…that one really did catch me off-guard, not least because I’m kinda terrible at actually playing the game. What started it all was, back on Curious Cat earlier this year, I was asked about the connections between dominoes and geomancy; since both geomantic figures and dominoes are composed of combinations of points, there’s gotta be a connection there between them, right? Nope! I have never once encountered any connection to dominoes in any geomantic text I’ve ever come across, whether traditional or modern, and I couldn’t think up any connection between them, either. I charted the different dot-patterns and tried to fit the dominoes with geomantic figures, and I just couldn’t come up with anything. They’re just too different to make simple comparisons with, and there’s not a lot else to go on. It just goes to show that just because different things kinda-sorta superficially look the same doesn’t mean that they’re connected at all.

And that’s where I intended to leave dominoes. Except…I didn’t. In fact, I pretty much outright couldn’t. Something snagged my attention hard to dominoes, and so I began researching domino fortune-telling. It might have been a spirit guide or ancestor of mine waiting for just such an opportunity, or it might have been something genuinely instinctive and curious in myself. Either way, this was something that I couldn’t simply drop, and I ended up taking it quite a bit further than was probably reasonable, but whatever.

It started with my recalling an old hand-me-down book from my brother’s neopagan days, Ray Buckland’s 1992 Secrets of Gypsy Fortunetelling, which had a brief section on dominoes. I dug the book out from the back of my dusty shelves, and started there. It seemed straightforward enough: each of the 28 bones of a double-six set of dominoes has a particular set of omens associated with it, along with meanings particular to the suits (the number of pips on either end of a bone) and weights (the total number of pips on a bone). There didn’t seem to be a lot to it, and there wasn’t a lot there to begin with. So, not being satisfied with just one book, I started to see what else was out there. Skip ahead a few months: 50 books later and half as many websites in several European languages, I ended up compiling over 150 pages of notes for the various interpretations of the bones, how they seemed to shift and turn and twist over the decades, what different authors seem to have thought about their own takes, and the like. These notes ended up getting transformed into a book format, which is now at over 200 pages and which will go to print once I finish getting a few other things wrapped up with it.

I should note that domino fortune-telling isn’t that old a practice. The earliest text I can find that describes this system of domino fortune-telling is from 1873, Mehemet Ali’s Oriental Interpretation of Dreams. This text gives a simple one-line interpretation for the 28 bones of a double-six set of dominoes, and these interpretations were later copied, sometimes vertabim from one text to another, sometimes expanded from one whole sentence to one whole paragraph. Now, I’m not ruling out the possibility of domino fortune-telling being in earlier texts or having an earlier origin than the early 1870s, but I have noticed that this type of dream-interpretation/pop-divination book (and there are dozens of examples on both sides of the Atlantic!) doesn’t include sections for dominoes before 1873, but they almost all did after 1873. (Side note: many of these texts include sections on playing card divination, numerology, astrology, and palmistry, but none include anything about geomancy, or at least, none in any reasonable way beyond the simplest of look-up tables, like in the 1884 Napoleon’s Oraculum and Dream Book, and even there, there’s no connection between dominoes and geomancy.) Even if we want to give the origins of domino fortune-telling an earlier date, we just don’t have the evidence to make it too early. After all, dominoes were only introduced into (or invented in, depending on your historical approach) Europe, specifically France and Italy, in the 1700s, reaching England and Germany only in the later part of that century, and spreading from there into the Americas after that. So, if it seems that the art of domino fortune-telling is young, then that’s because it is, because dominoes themselves are young in the West.

An interesting thing I noticed was that, as domino fortune-telling texts came over into the Americas, a particular subset of modern Spanish texts with Caribbean or Latin American origins all seemed to share a common trend not seen in other domino texts: links between dominoes with the orisha, West African deities carried over into the Caribbean and Brazil through the slave trade, with one of the most famous branches of orisha religion being a Cuban one, La Regla de Ocha Lukumí, also known as Santería. Myself being an initiated priest of Ogún in this religion, I was intrigued by this. Sure, dominoes are a huge thing in the Caribbean, and Cubans are known to start outright jihad over the game (sometimes friendly, sometimes not), but to see dominoes prescribing ritual solutions or suggesting things about orisha alongside the traditional interpretations of dominoes caught me off-guard. Sure, it’s not a lot of information along these lines, but it does exist in a handful of texts and sources, so that got me wondering how this mash-up came to be. This led to a separate strain of research alongside the rest of my domino fortune-telling investigations.

Now, bear with me here, dear reader. I know there are a few unknowns here, and I know that I’m still young in Lukumí, so there’s plenty that I don’t know. But something about the mash-up between dominoes and orisha just doesn’t smell right or feel right to me, so let me explain why. If I’m wrong, then I look forward to being educated better on it by those who know better than I do.

The thing about Lukumí (and orisha religion in general) is that, for all its own innovation and adaptations it’s had to undergo in order to survive under oppression and slavery, it’s still a comparatively rigid and closed system; it is in many ways as much an institution and religion as the Roman Catholic Church. After all, the word “regla” indicates “rule”, like the Benedictine Rule for monks in Catholicism, in the sense of there being a defined set of protocols and practices that must be followed in order for something to be considered legitimate within the bounds of orisha religion (or at least a particular type of orisha religion, like Brazilian Candomblé, Yoruba Traditional/Isheshe, Trinidadian Shango Baptist, etc., all of which have slightly different sets of protocols). This is founded on the pacts that we humans in the initiated priesthoods of orisha have made and established with orisha, and which are propagated as part of initiation into these priesthoods: if you’re a priest, you’re held to those pacts, and if you’re not in those pacts, then you’re not a priest. Within these pacts is regla; outside these pacts is…well, not a lot of note, really. To operate outside of these pacts is to operate outside regla, which isn’t looked upon favorably and wherein lies danger. This might sound like gatekeeping, but as an initiated priest myself, it’s literally my job to gatekeep: priests are the ones who maintain these pacts with orisha, and until the day comes when there are no more living priests of the orisha, these pacts will be maintained and must be defended. Orisha worship is a living and vibrant tradition, not something to be reconstructed (like Nordic, Hellenic, or Celtic practices) or approached on a whim based on something neat you read in a book that one time. To work within orisha religion is to initiate, study, train, and follow the practices and customs of your lineage based on the pacts that founded them; unlike other modern pagan or non-Abrahamic practices available in the West, orisha religion isn’t a DIY build-from-the-ground-up practice you can just do as you like with. You don’t have to initiate to worship orisha, but you do have to initiate to “work with” them (which is a turn of phrase that I find increasingly off-putting, but which I think gets my point across here).

Similarly, unlike many forms of popularly-practiced paganism, Lukumí doesn’t lend itself to free-wheeling syncretism due to the importance of maintaining these pacts and regla; you can’t just up and say that Ogún speaks through this particular Tarot card or that Oshún problems are indicated given a particular astrological transit, because neither Tarot nor astrology have any connection to orisha. Yes, there is (limited) syncretism in Lukumí, developed according to a Lukumí-specific logic, and those are valid and legitimate to varying extents depending on who you’re talking to, especially when you factor in an old-world style of Catholic saint devotion a la interpretatio Graeca. But syncretism has its limits, and when it comes to communicating with orisha or discerning their actions and recommendations, there are certain sanctioned forms of divination that are accepted by both orisha and their priests, e.g. dilogún (reading with sixteen cowrie shells), obi (reading with four pieces of coconut meat or kola nut), or Ifá (its own thing). If something isn’t sanctioned, then it’s not regla; if it’s not regla, it’s not legitimate; if it’s not legitimate, it can’t be trusted; if it can’t be trusted, it shouldn’t be used. And, well…dominoes just aren’t sanctioned for orisha-related divination, just like Tarot or runes with orisha.

There are only a small number of websites that talk about “el quenkén”, supposedly the term for (Lukumí-specific) orisha-centric domino reading based on a similar game played in Nigeria (about which I can find nothing). Unlike other topics involving either dominoes or orisha, websites about orisha-centric domino divination are really scarce, which itself suggests that this just isn’t a “thing”. In print, there are only three texts I can find that talk about this topic, the earliest being Luis Manuel Núñez’ 1989 Santeria: A Practical Guide to Afro-Caribbean Magic; the other two texts, Juan Garcia Cortez’ The Osha: Secrets of the Yoruba-Lucumi-Santeria Religion in the United States and Americas and Carlos G. y Poenna’s The Yoruba Domino Oracle, both published in 2000, offer further developments and explanations of orisha-related domino reading, often directly echoing Núñez. All three texts include the same basic information as the non-quenkén traditional domino texts, just with an added orisha flair. That there are only three texts on this topic, all of which are incredibly modern, compared to the dozens of books about obi, dilogún, and Ifá that go back a hundred years or more, gives me even more cause for concern. Further, there’s an interesting trend between these three texts:

  • Núñez’ text introduces domino reading by saying that dominoes “are not as respected or trusted as the formal oracles” of obi, dilogún, or Ifá, and many of the domino interpretations include directions to “throw [obi]” to confirm something with a particular orisha or to “go see a Santero or Babalawo” for further investigation and reading with dilogún and Ifá, respectively.
  • Cortez’ book, which mixes legitimate practices with illegitimate ones and which includes errors that would only be known to those who are properly initiated, doesn’t include the outright disclaimer that dominoes aren’t as trusted or respected as the sanctioned oracles, but he admits that he “was lucky enough to inherit [this method of reading] from my father’s Santeria book”. This rings odd to me, since Lukumí is primarily an oral tradition where one learns from observation and practice, not books. Moreover, like Núñez, many of these domino interpretations also say to go to a properly-initiated priest for further investigation.
  • y Poenna’s book says that reading with dominoes “is an explicit divination system that has been used for many years in the Yoruba tradition” (based on my research and the accounts of my elders, this statement is a total fabrication), but also says that “they are only helpful for people who are leading stable lifestyles” (what of people who have unstable ones and need stability?) and that “they are not usually read when someone is in a huge crisis” (what good of it, then?), and “often refer the querent to additional divinations using” obi, dilogún, or Ifá. It claims that “domino divination has its roots in the various earth-based systems of geomancy” (it isn’t) and that “it is possible that dominoes themselves were originally created as a means of geomantic divination” (they weren’t) but also that the practice “traces its origin to the Yoruba oracle of Ifa” (it doesn’t). Again, many of the bones instruct the reader to go to a “Pardon” or “Pi de Santo” (horrific misspellings of “padrino” and “pai de santo”, respectively, though the latter term is properly Brazilian and not Spanish or Cuban), or to a babalawo.

The evidence from the above texts speaks loudly to me: orisha-centric domino reading is inherently considered to be incomplete due to the necessary reliance on other diviners and other systems of divination and, fundamentally, cannot be trusted as a form of communication with and from orisha like what these texts otherwise claim. There are indeed times when a sanctioned oracle in Lukumí can redirect you to another priest to get more information, but these situations are well-understood and backed up by the logic of these systems; dominoes, however, do not appear to have such sanction, and it seems like it’s an intrusion into orisha religion, or at least Afro-Caribbean orisha religious culture. Domino fortune-telling on its own outside orisha religion has never had such warnings of “go to a card reader” or “do not trust this oracle more than this other older one”, but it’s only within the context of orisha religion that we see such warnings. That’s pretty telling to me that dominoes aren’t sanctioned, aren’t regla, aren’t legitimate, and aren’t trustworthy in the context of orisha-related practices. This isn’t to say that dominoes aren’t useful for divination and fortune-telling (they most certainly are!), or that diviners who also happen to be olorishas can’t use them for divination (they most certainly can!), just that dominoes should not be read in this particular way with these references to orisha, sacrifices, and the like. In other words, domino reading in general is fine, but orisha-centric domino reading is not.

Now, there is the possibility that maybe, just maybe, orisha-centric domino divination was really carried on from older Yoruba sources and used as a form of communication with orisha by some legitimate priests, weird as it may sound to us nowadays. Or, alternatively, it could feasibly have happened that this was an innovation that was invented and adopted by some legitimate priests and considered to be legitimate within their own small communities, just not a wide-spread or well-known one, and that nobody in my lineage and nobody that I’m in contact with can vouch for it due to an absence of knowledge. This kind of thing can and does happen; there are Lukumí lineages in eastern Cuba that do things incredibly differently than in western Cuba, there are legitimate differences in approach and practice between metropolitan and rural practitioners, and those who are unfamiliar with these differences can err out of ignorance and incorrectly say that different practices they’re not aware of must be illegitimate outright, even when they’re actually legitimate. This sort of unfortunate accusation can and does happen, and it can cause harm to many people when it does. So, I’m not 100% ruling out the possibility that maybe, just maybe, dominoes were used by someone in Lukumí-style orisha religion as a means of communication with orisha with good intent. But, doing what I can do to find out as much as I can find, that honestly doesn’t look like that’s the case. Orisha religion (whether in the Caribbean, Latin America, or West Africa) is much older than dominoes, what records exist about orisha-centric domino reading are all super modern, and none of the respected and well-informed elders I can contact are aware of it. While I won’t mistake evidence for proof, what evidence I have doesn’t speak well for this.

It really would be fascinating to use dominoes for communicating with orisha and obtaining their advice, but there’s no real evidence that orisha-centric domino divination is any older than I am, and judging by the accounts of my elders, there seems to be no legitimate history behind the practice. Granted, my elders are only human, but they have 30, 50, or more years in the religion with their own elders, families, and friends; heck, there’s one example saying that orisha-centric domino reading isn’t valid written by a well-known elder priestess of Yemonja all the way back in December 2005. Orisha-centric domino divination really does seem to be no more than an unsanctioned invention in trying to use the gods and sacred advice of one initiation-restricted religion in an open, unrelated practice. After all, Núñez, Cortez, and y Poenna all agree that, unlike reading obi, dilogún, or Ifá, reading dominoes is not restricted to the priesthood, but without training (which only comes about as part of initiating into the priesthood), non-initiates wouldn’t know how to interpret what orisha is properly saying and what to prescribe because of it beyond the little they have written in their books, especially when compared to the encyclopedic amounts of knowledge and lore reached through dilogún or Ifá. I mean, when you’re trying to get religious guidance and advice, you should want an initiated, respectable, trained priest who has the power, authority, license, and expertise to prescribe ritual and religious solutions, and who knows why and when such things should be prescribed.

Let’s be honest, even from a practical standpoint: no non-initiate has any business pulling the 0-3 domino from the boneyard and telling anyone (according to Núñez) that “you need to feed Eleggua a white rooster on Monday and do what Eleggua tells you to do”, especially if they themselves don’t have an Eleggua, have never thrown obi, or have never sacrificed a bird before. On top of the fact that non-initiates have no license or authority to speak on behalf of orisha, there are other things wrong with just saying even that much that non-initiates wouldn’t be aware of, especially without any particular cause or need pointed out in the reading beyond the most vague of indications, which the nature of domino reading doesn’t really get at to the same depth, breadth, or length that dilogún or Ifá would. It’s exactly like if someone whose own spiritual education doesn’t extend any further than a few meet-ups at the local new-age store were to get the Tarot of the Orishas and start doing readings “with orisha” and telling people “Oshún is on the Ace of Cups here in your querent spot in the spread, so Oshún clearly owns your head”. It just doesn’t work like that, because dominoes (with pretty much complete certainty) don’t and can’t speak for orisha, just as Tarot doesn’t and can’t speak for orisha.

If, dear reader, orisha-centric domino reading is indeed a non-sanctioned invention of popular spirituality that takes orisha from its original sanctioned context, as all the evidence I can find suggests it is, then this would be a good example of appropriation.

Now, as I said, it could still be that orisha-centric domino reading was preserved from an earlier Yoruba tradition (incredibly unlikely) or (questionably) invented either by initiates in Lukumí or by those who were not initiated yet adjacent to initiates (and who probably didn’t want to get into the hassle of properly initiating into the religion, as was/is seen with some spiritual workers who did/do prescribe orisha-related things without initiation). Still, it’s possible for people of the same overall culture to appropriate from a subset of that culture when things proper to that subset are not open to others outside it. So, while this isn’t necessarily outright cultural appropriation, it is religious appropriation. And, yes, it is true that Lukumí does grow and evolve and adapt, within particular parameters and following a particular logic, just as any living tradition does—but this just ain’t it, chief. The absolute most that dominoes might be able to indicate along these lines is that something is up with some part of your own private, priestly, or orisha practices and you might want to get that checked out, but that could apply to any sort of spiritual influence around you, not just or simply orisha (and there are many more influences around us than just them at any given moment), nor would it talk at all in the same way with the same authority, legitimacy, and clarity how dilogún or Ifá might actually talk. Dominoes might be able to speak more to (or even for) other spirits you work with, venerate, or worship, especially if they agree to it, but orisha aren’t in that category. This is, in some ways, much like how espiritismo (the Cuban, Puerto Rican, and Caribbean forms of Kardecian Spiritism) interplays with Lukumí: orisha do not and cannot talk in a misa espiritual (basically a séance), but non-orisha spirits associated with them (e.g. deceased priests or culture heroes) can touch on orisha-related things just as they could non-orisha-related things. Still, espiritismo does not and cannot stand in for divinatory or oracular message from orisha, even if some of the mechanisms seem similar, because orisha belong to a closed religion in which espiritismo has no part; the same goes for dominoes. To cross that line is to enter into intrusion into a closed, initiation-locked system and to appropriate from it.

Of course, by my own admission, I don’t think the whole history of the practice of orisha-centric domino reading can be reliably known with such a paucity of sources, and I am still young in the religion as a whole, and thus still learning quite a bit! But, from everything I can see, know, hear, and learn? Bringing something like domino fortune-telling that has no legitimate origin in regla into it (or, rather, taking things out of it for use by non-initiates with already-not-regla domino fortune-telling in the role an initiate would be expected to play within regla) is effectively appropriating and misusing the religion and divination system both. Orisha-centric domino reading does not appear to have a longstanding practice despite (a very few) claims of it being “old”, nor does it have a theological backing to support its use with orisha. And to those who say that it does, I reply: show me the odu in which the dominoes are born and that orisha can speak through them as they would the cowries, and show me your lineage of teachers (not books) who teach this method of divination, because if there is such an odu and if you have such a lineage, I’d love to know about it to properly, happily, and quickly correct my views and this post.

Barring a miraculous discovery of some truly-secret low-key divinatory practice that doesn’t properly fit into Lukumí yet validates what Núñez, Cortez, and y Poena write about the topic—and I honestly don’t think such a revelation is ever going to happen—mixing dominoes with orisha is not something I can support, nor is it something any legitimate initiate or non-initiate can really use in orisha-related or domino-related practices because of the gross disservice it does to the religion and the gross misunderstandings it makes to domino fortune-telling. And, honestly, I really hesitated whether to make known these authors and book titles. I only bring up these texts to indicate the sources I’m talking about, but I emphatically and strongly discourage the reader from reading them, both to protect what legitimate information is contained therein from those who are not initiated (and, likewise, to protect the noninitiate from them), and to prevent the various mistakes in these books from spreading further. However, on top of these books already being published, cat yronwode’s Throwing the Bones: How to Foretell the Future with Bones, Shells, and Nuts encourages readers to check out y Poenna’s book, which I think is irresponsible and dangerous out of ignorance, even if meant helpfully, so I may as well be explicit here about these books to offer some sort of correction in the public record. What’s most troubling is that at least two of the above authors, if not all three, have or at least claim initiation into Lukumí, so I’m not sure where their information is really coming from or what lineages they represent. But, based on the knowledge and accounts of my elders whom I trust, I can’t find anything legitimate or historical about this practice within the context of orisha religion.

Domino fortune-telling is something which I gladly accept, study, encourage, and am myself beginning to practice—it’s just that I should (and will) only do so responsibly outside Lukumí, not within it. There has never been too much information behind it, but I’ve been able to develop a really strong and widespread body of information for each of its symbols, which is fantastic to make it a really helpful and usable system of divination, but it’s just not on the same level as legitimate forms of divination of orisha religion. And that’s okay! It doesn’t have to be, since the focus isn’t for communicating with orisha anyway. I think that’s the best way to go about it, both for myself and for others. So, for my readers who are likewise interested in domino fortune-telling: the core stuff is good and useful, just set aside anything that mixes it with orisha. And, for my readers who are interested in orisha religion: don’t pay attention to anyone who says they’ll do an orisha reading for you with anything less than legitimate methods.

Thoughts on Fr. Rufus Opus’ “Seven Spheres”

Over time, more and more people have turned to Fr. Rufus Opus’ (Fr. RO for short) book of planetary magic, Seven Spheres (SS), which was put out by Nephilim Press back in 2014.  Although not everyone might care for his writing style or approach to magic, Fr. RO does give people a taste in SS of what non-Golden Dawn Hermetic magic is and can be, providing a back-to-basics Hermetic cosmology largely outside (but still playing nice with) Hermetic Qabbalah and a way to directly interface with the planetary angels through conjuration in his own variant of the conjuration method in The Art of Drawing Spirits Into Crystals (DSIC) attributed to Johann Trithemius (which, if you’re still not familiar with it yet, you could do worse than reading my analysis of the whole thing).  Fr. RO has been working this system for a while, at least since 2006 when his blog Head for the Red was started, and began building up his own approach to planet-centric theurgy using DSIC around that time, eventually beginning to teach his system through the RWC system.  Eventually, he stopped admitting new people into the RWC, took some of the content from it, reworked it a bit, and published SS.  So, even though people can no longer get access to the RWC as it was (though, again, there are some who continue to provide it!), SS was intended as the more mass-available release of that, which Fr. RO (so I would assume) considers to be the distillation of the RWC.

As one of his active students at the time in his Red Work Course (RWC, which I now disseminate myself, along with a handful of others he’s licensed to do the same), I was excited for the book, and heartily threw my encouragement behind it, even on my own blog—and, coincidentally enough, exactly five years ago to the day.  Now, looking back five years later, for myself and SS?  I cannot truthfully say that I’ve actually worked SS.  What I can say I’ve done is the magic in RWC, which includes everything in SS and much, much more.  I have done everything in SS, oftentimes verbatim, just not according to SS.  By the time SS was published, I was already “done” with my planetary inductions through his Planetary Gates rituals, which was basically the entirety of the Green Work segment of RWC—heck, I was already “done” with RWC, having accomplished all that it set out to do and setting me properly on my own path with the techniques in RWC providing the bedrock for my road to be built.  Since I started studying under Fr. RO in 2011, I’ve done things according to his instructions as well as experimented with twisting them, breaking them, or outright replacing them with other methods that sometimes work better, sometimes not, sometimes just as well with different means.

I give this introduction and apology because, I’ve been thinking about SS as of late, and I want to share my thoughts about it.  It’s not a bad text and there’s a lot of good stuff in there, to be sure!  But I have a few significant issues with it that I find jarring enough—and dangerous enough—that I want to make some of my thoughts known for others to be aware of based on my own experiences and continuing education beyond RWC/SS.  Mostly, these issues keep being raised by a lot of people who keep asking me the same questions on Curious Cat or by email or in consultations with me regarding the system of magic presented in SS, and I keep having to reply to them over and over, so perhaps by writing a post about it, perhaps I can save us all a bit of time.

Perhaps the most overarching issue I have with SS is that many people take it to be a beginner’s text on magic, when I can’t really consider it to be such.  For many people, SS is their first glimpse of planetary magic or planetary conjurations (as evidenced by how often SS is brought up on /r/planetarymagic), and that’s fair!  Until the publication of SS, while obviously planetary magic abounds in the Western mystery tradition as a whole, there wasn’t a lot so easily or famously accessible that didn’t involve dragging yourself through Golden Dawn curricula or simpler “call on this planet to achieve X” spells and rituals.  SS provides many people with a more encompassing method of working with the planets and their ruling spirits in a more profound and potent way, providing self-initiations (what I now prefer to call “induction”) into the planetary spheres.  However, SS is just not written for beginners, even if that’s what Fr. RO may have had in mind.  Though Fr. RO may have distilled his RWC content into SS, in my opinion, he went way too far; RWC was a whole course of Hermeticism and magical practice that really did start you from scratch, while SS doesn’t do nearly as much, nor does it provide for a strong foundation to properly train people for conjuration, spiritual contact and communication, spiritual hygiene, ritual practice, or the like.  SS basically assumes you already have it and that you already have decent enough visionary skills to perceive spirits.  For this and other reasons, while RWC provides a true beginning for beginners in magic, SS doesn’t; thus, SS simply doesn’t qualify as a beginner’s text.  As a result, those who actually are beginners often find themselves skipping quite a few steps in the process to get to the Gates rituals Fr. RO describes in SS, which he had previously saved for the last phase of RWC.

More specifically, though, what I consider to be the most damaging aspect of SS from a methodological point of view to my mind is the time allotted for the schedule of conjuration and the process of planetary induction.  Fr. RO explains his conjuration schedule at the start of the “Ritual Planning” chapter:

It’s possible to go through the seven spheres in seven days, and it’s actually a lot of fun.  I’ve done it, and so have several of my friends and colleagues.  It can release a lot of power way too quickly, though, and it’s really not very safe.  I mean, when the forces that result in a complete transformation of your life are all moving at once, it can get…uhm, not fun.  Overwhelming.  One might burn out, in fact.

In theory.

As a result, the approach I recommend is paced a little more slowly.  If you follow the schedule I lay out below, it will take five weeks to go through all seven spheres.  This is still a pretty heavy pace for most folks, and it will completely transform your life.

The table below shows how the schedule will fall on the calendar.  You begin in Jupiter on a Thursday, and you finish in Saturn on a Saturday.  This schedule gives you about four days of rest between each right, and a little time to integrate the forces into your sphere and get used to them.  At the same time, it doesn’t give you enough time to finish materializing the forces you’ve released.  It keeps them in the formative state throughout the whole series of rites.  This is useful in making sure the current released in Jupiter is then woven through the other spheres to all aspects of your life.

He follows this with a table that looks like the following:

Sunday Monday Tuesday Wednesday Thursday Friday Saturday
Jupiter
Mars
Sun Venus
Mercury
Moon (Saturn)

So, according to SS, you’re supposed to conjure the planetary angel of each planet for the first time in a span of five weeks, giving yourself four days of rest between conjurations.  This is a kinder (though still rough) approach than going through the seven spheres in seven consecutive days, which he and others (myself included) have done.  So, Fr. RO doesn’t recommend doing seven spheres in seven days, but rather seven spheres across five weeks.

Even as a kinder approach, that’s still fucking insane.

Fr. RO is no newbie magician.  By the time he published SS, he was already working the DSIC system for at least eight years (the earliest posts on his blog in 2006 reference Trithemius and DSIC), and had plenty of other experience with a variety of magical practices before that.  For all his flaws, perceived or actual, the man is at least competent in what he can do.  For him, going through a five-week cycle (or even a seven-day cycle!) of conjurations is straightforward and simple, but he wasn’t writing SS for himself: he was writing SS for other magicians, and many of those magicians don’t have nearly the amount of experience, stamina, spiritual hygiene skills, or practical know-how that Fr. RO and his circle of friends have.  To ask them to put themselves under that kind of spiritual duress, to me, is more than “a pretty heavy pace”, it’s outright dangerous.  And that’s the “kinder” approach he offers!

He talks a bit more about the expected results of doing this five-week ordeal:

Overall, it will take approximately six to weight weeks to perform the rites and have them all begin to really change your life.  By the sixth week, you will find that everything has become more intense, obstacles in your way have vanished, and that you’ve gone through more personal, spiritual, and mental growth than you have in years.  By the eighth week, the forces you’ve released will be materializing and being grounded in your kingdom.  You’ll find the physical results of the mental and spiritual growth making themselves “real” to you.

It might take a while to get back to a sense of normal.  It will happen though.  When it does, and you’re feeling safe, secure, and happy with how things are going in your life, consider starting the cycle yet again.  There is always more to learn in each sphere.

I cannot, in good conscience, recommend anyone to undergo such a rapid process like this unless they’re already well-acquainted with the powers of the planets and already skilled at conjuration and other magical practices.  I’ve done my fair share (and sometimes continue to do so) of rushing through things, but let my burned hands be an indication here: there is no need to rush like this.  The planets will always be there, and you have time to go through them at a more reasonable, sensible pace—and there’s no reason to not give yourself as much time as you need to properly acclimate and adjust to these influences.  While I understand the urge to just dive right in, well, consider an actual 12′ deep pool.  You wouldn’t dive into the deep end without already knowing how to swim, right?  So if you’re not able to swim in magical works, or even how to tread water, why on God’s green Earth would you do the same with this?  Don’t do this.

When you begin the process of induction into a planetary (or elemental, or zodiacal…) sphere, you’re opening yourself up to a whole new realm of powers, entities, forces, and influences into your life.  Depending on your own planetary inclinations (which you can get a feel for based on your natal horoscope), you might find some of these to be easier than others, but none of them are ever truly easy.  You’re opening yourself up to the literal gods of heaven and telling them “okay, come on in, do your thing!”.  To just outright throw wide the doors isn’t leaping from the frying pan into the fire, it’s going from your lead safety suit into the nuclear reaction chamber itself.  It’s dangerous, even for the experienced, to push yourself so hard like this without giving yourself enough time to rest, recuperate, review what you did and where you made mistakes, acclimate to the new changes in your life, adjust to the powers in your life that weren’t there before, and just overall heal from the ordeal.  To rush that process is like not giving yourself enough rest after pushing yourself too hard at the gym: you stand to break yourself and seriously injure yourself in the process.

Also, from another practical standpoint?  Fr. RO only follows the system of planetary day and hour.  He ignores any other kind of astrological or zodiacal timing; that’s not uncommon for a lot of people in the Solomonic tradition as opposed to the astrological tradition, where such timing is more important (especially according to Francis Barrett himself, where he uses outright elections of the planets to time his conjurations).  However, something important I feel he leaves out is to at least consider the Moon.  At least for the purposes of this kind of planetary work, I think the phase of the Moon is critical for what we’re trying to achieve regardless of the specific planet.  While you could go crazy with it, the simple observation of whether the Moon is waxing (New to Full) or waning (Full to New) is sufficient.  Use the waxing Moon to bring things into the world (which is great for conjuring to a strong or even manifest appearance, talisman consecrations, blessings, etc.), and use the waning Moon to send things out of the world (better for diminishing things and some kinds of curse work, sure, but also for theurgy and spiritual initiations/inductions, since you’re the one being sent out of this world into higher ones).  So, rather than just using planetary day and hour (and of the two, the hour is far more important than the day), I think it’s also important to observe the Moon as well.  However, the Moon is only waxing for two weeks at a time and waning for another two weeks; doing the seven spheres across five weeks mixes the two up and can get you uneven results from your work.

So, all that said, here’s my recommendation as for timing:

  • In the day and hour of the planet while the Moon is waxing, conjure the angel of the planet and ask them to bring their influences into your life.  This gives you a good start to understand what that planet does in your life and world and sphere.  Ask for their presence and guidance, assistance in bringing themselves into your life, and whatever else you might need.  If you don’t get contact, try the conjuration again in another appropriate hour, but only while the Moon is waxing.  You want the waxing help of the Moon here to bring that angel down into our world so you can get a better connection.
  • Once you make contact and have formed that connection in that first conjuration, spend the next two or six weeks getting used to that infusion of planetary energy to acclimate to it, not conjuring anything else or focusing on any other force in a major way (except in cases of emergency).
  • After two or six weeks (six weeks is better), perform another conjuration of the angel of that planet in its day and hour but, importantly, with the Moon waning.  This time, review the past bit of time since you made that first contact, and ask for initiation/induction into the sphere of that planet, opening the Gate, entering into that sphere, and the like.  The first conjuration formed a connection so you can get a taste of what that planet does; this second conjuration provides the initiation/induction into that sphere to more deeply integrate yourself with it, and it with you.
  • Spend at least a month after this conjuration taking notes, observing changes, and getting used to the planetary forces.
  • After that, perform another conjuration of the angel of the planet; it doesn’t matter so much what the phase of the Moon is in so long as you can use it.  Check up on yourself with the angel, see what else you’re missing, explore through the gate of that planet some more, do some more work however you need, and lock those forces in.

This is a much slower process of conjuration-based initiation, sure, taking from one to three months per planet, yielding an overall timeframe of 7 to 21 months.  Sure, you could speed it up if you felt it necessary, or if a particular planet was easy enough to integrate into your sphere, or if you wanted to be faster just to be faster.  I favor more cautious routes nowadays, and there’s no harm in that; after all, there’s no rush, so why rush it?  And this is on top of the practice you need to get in before you even start working with the planets, too!  To simply give SS to a beginner when it’s not a beginner’s text and tell them “go through all seven planets in five weeks, seven days if you wanna, good luck, have fun”…while I see what Fr. RO was trying to achieve by this, and while I get the enthusiasm in making people better ASAP, I just can’t recommend this approach to anyone unless they’re absolutely sure about it, especially if they don’t have an actual teacher or mentor guiding them and nurturing them through the process.  And a book, by its very nature, cannot do that.

So much for time and scheduling.  There’s another specific issue I have, though, and that’s with the order of planetary work itself.  Fr. RO has a well-known bias towards the planet Jupiter; it wouldn’t surprise me to find out if he had an exceedingly dignified Jupiter in his horoscope, or one that was significantly bolstered by the placement of his Sun.  In addition to being one of the founding members of the Gentlemen For Jupiter, Fr. RO simply loves the planetary force and blessings of Jupiter. He places a huge emphasis in his magical work and philosophy around the notion of divine kingship, and builds his approach to reclaiming our divine heritage and spiritual immortality according to the philosophies of Hermēs Trismegistus from there.  And it’s not a bad approach!  I think we could all do with the reminder that we are children of God, endowed with the faculties and functions of God incarnate as humanity on Earth in a way that other spirits may not necessarily have the capacity for.

Now, I’m not one to yuck someone else’s yum, and I understand that we all have favorite planets, kinds or styles of working, and inclinations.  What one person likes, another person may not like; what one person is good at, another person may not be.  That’s natural and fair, so I’m not going to knock Fr. RO’s stringent and zealous focus on Jupiter here and elsewhere.  What I question, however, is starting the whole process of planetary induction with Jupiter.  I get where Fr. RO is coming from: according to him, in order to (re)claim your status and heritage as a divine king, you must first be anointed as such, and that comes about in the sphere of Jupiter.  But in my view, all the planets confer that, and all the planets represent royalty and rulership in different ways.  Fr. RO says as much, too, in SS, so it’s not like we can argue on that point, but I don’t think just up and starting with kingship for the sake of kingship is the best start without the proper context and training for it.  Yes, magic can and ought to be used to make our lives better in every possible way, that’s true, but kingship and royalty and rulership over your life is a long process, and I don’t think it should simply passed into from the get-go.

Personally, I don’t think everyone is meant to be a king; while we are all children of God made in his image (which is something true even from a Hermetic stance), I think Fr. RO’s emphasis on the divine heritage of humanity being inherent kingship is somewhat off the mark. Yes, we are always children of God, but not necessarily kings of men—and to rule your life is not necessarily to be a king of it.  I think this is a point that is easily missed: kingship isn’t about rulership.  To me, kingship is about the highest form of servitude and service that there can be; while a king might have power over their people, a king is also ultimately the servant to provide for the well-being of their people.  This is definitely included in the purview of Jupiter, to be sure, being the planet of righteousness and grace and mercy!  But this kind of noble service is often overlooked or forgotten, especially if you just up and start with Jupiter in a mania.  This is something that must be worked for and slowly understood, building up to the ability to properly serve others order to rule oneself.

From a more practical standpoint? Jupiter is pretty high up there in the heavens, and there are five other planets lower than Jupiter that are closer to us, and thus easier to access.  For magicians, and especially those new to conjuration and spiritual communication, I don’t find Jupiter to be a good planet to start with.  Instead, I recommend to start with the Moon, being the closest planetary sphere to us on Earth, and work our way up from there to Mercury, then to Venus, the Sun, Mars, and then to Jupiter and Saturn.  This is a properly theurgical approach of elevation and ascension through the heavens, as opposed to an arguably thaumaturgical descent and materialization down through the heavens into our world.  I mean, theurgy can absolutely be done “downwards” just as thaumaturgy can be done “upwards”, but for the sake of practicality, starting with the Moon makes the most sense to me.  This is especially the case for those whose psychic and visionary skills aren’t well-developed yet, as the Moon naturally rules over both.  By getting a firm foundation in the sphere of the Moon, it becomes easier to build up from there and reach into the higher heavens.  Additionally, the Moon is known to gather and collect the light of all the other planets, and so interfaces with them all in a way that no other planet does.  By starting with the Moon, not only do we develop a strong lunar foundation for ourselves, but we also naturally get a small taste or a whiff of every other planet in the process.

Now, Fr. RO released the original Gates ritual texts (e.g. Gate of Jupiter, Gate of Mars, etc.) on his blog in 2011, and did in fact start with the Gate of Jupiter.  However, in the Green Work section of the RWC, the first Gate text he intended for his students to take was, in fact, the Gate of the Moon; though he never makes this explicit, it suggests that he intended the Moon-upwards approach in RWC as opposed to the Jupiter-downward approach he gives in SS.  This ties into the same approach for the conjurations of the elemental angels (which he completely omits in SS), where you start with Earth (the lowest element) and work your way up to Fire (the highest element).  This is the approach I would most recommend more than anything.

But, also?  Saturn.  Fr. RO, in my opinion, gravely disrespects Saturn and its crucial role for us all, especially as magicians, and especially as a planet of magic, the occult, and mystery itself.  This ties into the earlier concern about the order of conjuration, where Fr. RO starts with Jupiter, works his way down to the Moon, and ends with Saturn.  Except…he doesn’t actually end with Saturn.  Note the table of ordering the conjurations above.  Fr. RO explains this:

Note that Saturn is in parentheses.  That’s because it should be considered optional.  You don’t need to go to Saturn until you feel completely and fully integrated as the King of your personal Kingdom.  You shouldn’t go to Saturn until you need to expand the borders of your Kingdom.

Saturn is not optional.  Period, point blank, full stop.  Saturn is as necessary as any and every other planet.  To ignore Saturn is to throw yourself into imbalance, become overweeningly arrogant and proud, focus too much on expansion and exuberance in a state of frenzy and mania, and can inflict some serious issues in your life.  Saturn is the planet of restraint and moderation, the planet of boundaries and borders. I get that a lot of people are scared of Saturn, being the greater malefic and all, but honestly?  All the other planets can be at least as malefic as Saturn.  To my mind, Saturn rules the things that are naturally inimical to human desire, but that doesn’t make them any less necessary or divine.  To use Fr. RO’s kingdom analogy, Saturn is the walls that ring round your kingdom, and holds everything in.  For Fr. RO, these walls should be expanded as much as you can when you’re capable of doing so.  And yes, Fr. RO does note that “walls support the roof, the dam stores the water, and the bones provide the support that lets us live as more than amorphous blobs”.  Fr. RO says quite a lot, actually, about the helpful and crucially, critically necessary role of Saturn in our lives and our Work—yet says here that Saturn is “optional”.  Even considering his understandable caution with Saturn and its spirits, I cannot agree with this statement.  Do not skip Saturn.  Never skip Saturn, just as you would never skip any of the other planets.

Sigh.  I think I’ve griped enough.  All in all, SS isn’t a bad book to work, but it’s not one for beginners, that’s for sure.  While I get Fr. RO’s rationale for structuring it the way it is, in my own experience and in comparison with some of the other systems I work, I still have issues with how SS presents the Work to be done.  In my opinion, his RWC content, from which the majority (but not all!) of SS was plucked, was and continues to be better for beginner and experienced magicians alike, especially in introducing them slowly and more fully through all the forces of the Hermetic cosmology.  For that reason, I’m happy to share the RWC content for those who ask, or redirect them to those who teach them more formally.  SS has its place in our modern magical literature, but I think we need to be clear about what that place is.

On Mistakes in Divination

A few days ago, I was chatting with one of my good Twitter friends in private messages.  He’s a pretty cool guy, and though I met him through a few mutual furry contacts we have online, I also found out he was an occultist, so we have fun things to talk about now and again.  He’s been learning geomancy lately (a highly worthwhile endeavor!), and he posed to me a question:

Consider a reading, where the seer fucks up and their dyslexic ass misreads Albus as Fortuna Maior, or got turned around with the meanings of say, Capricorn and Sagittarius.  Would the reading be wrong, or would it be adequate to take that slip as part of the system that produces the interpretation?  And, if the seer realizes their fuckup, should they make a full redaction and correction, or should they make a “transformation” in the reading like old Yin and old Yang in I Ching readings?

He had already guessed what my answer would be, and he was right, but he still wanted to know what my thoughts were.  It was a pretty fruitful discussion for us both, and I want to share some of the insights from that conversation more publicly.  And no, I’m not upset with him!  It just turns out that I have some Thoughts and Opinions in where we differ, and I think these are good things to talk about here.

I know that there are some diviners who everything that happens in a reading, whether in geomancy or in another system entirely, as omens of significance.  Like, say you’re shuffling a deck of Tarot cards for your usual spread, and a card slips out of the deck and falls face-up.  Some people say that that card is important and should be interpreted like any card in the spread itself; I hope he can correct me if I’m wrong, but I think it was Gordon White from Rune Soup who said something along the lines of “the only thing that card means is that you’re bad at shuffling”—and that’s a viewpoint I agree with (and if he didn’t say that or doesn’t agree with it, then I guess we disagree).  I don’t take all omens in a divination reading that relies on a divination system (i.e. a process with rules and standards and checks and skill) as significant, but only those that are produced according to the system within the boundaries of the system.  There’s a place and a role for intuition to play in divination, to be sure, but when it comes to mistakes, well…mistakes are just that: mistakes.

Without any exaggeration, I can claim that geomancy is a mathematical form of divination: geomancy relies on binary processes of addition and recursion using the binary structure of the 16 geomantic figures to produce a chart.  And there aren’t an infinite number of charts, nor are there 16! (2.092279 × 1013) different charts, or even more than that.  In fact, there are far fewer charts: only 65,536 (164) possible charts are permitted within the mathematical rules of geomancy.  By definition, any chart that does not fall into one of those 65,536 charts is not a valid chart, and there are multiple ways of checking to make sure a chart is valid.  So, you can’t have a chart where all four Mother figures are all Populus and have any other figure in the chart that isn’t Populus; such a chart just isn’t possible, any more than there could be a Tarot spread with three Empresses in a row or a horoscope where Venus opposes the Sun.  Such impossible charts are inherently invalid, and indicate that there was a mistake in your mathematics when calculating the chart; the proper approach isn’t to inspect the chart as it was drawn, but to go back and fix your error so you have a correct chart to look at.  Heck, although it wasn’t said so bluntly, there are some texts that say that “if the Judge is an odd figure, the chart is cursed and must be thrown out”; in a mathematically valid chart, the Judge must always be an even figure (containing an even number of points, e.g. Fortuna Maior with 6 points), so if you have one with an odd Judge (e.g. Puer with 5 points), that means you made a mistake.

But here’s the thing: you can make a mistake in multiple places in the chart, and a mistake anywhere in the chart means that the whole chart gets messed up.  The only four truly independently-generated figures there are in a geomantic chart, where the four figures have no inherent relationship to each other, are the four Mothers.  The Daughters rely on the Mothers, the Nieces rely on the Mothers and the Daughters, the Witnesses rely on the Nieces (and thus the Mothers and Daughters), the Judge relies on the Witnesses (and thus the Nieces, and thus the Mothers and Daughters), and the Sentence relies on the First Mother as well as the Judge (and thus, ultimately, the Four Mothers).  A mistake in the chart in the Daughters, Nieces, Witnesses, or Court indicates that there’s a break in the calculation that causes the whole chart to become invalid.  In other words, any of the figures from the fifth figure (First Daughter) to the sixteenth (Sentence) relies on all the other figures to be correct; if one figure is calculated wrong, even if it doesn’t impact the rest of the figures in the chart, it still means that the whole chart is off.

Now, on the rare occasion, I have seen some people in the geomancy Facebook group I admin post a chart that has a mistake in it, and generally one of the community will be sharp and fast enough to point out that mistake.  However, there is the rare time now and again that someone will still want to interpret the invalid, erroneous chart, because “well, that’s what they made in the moment”.  Like…I get it, but that’s not how geomancy works.  Geomancy is a system, a body of (more or less) well-defined and well-understood rules that must be applied for it to be considered “geomancy”.  To break those rules is to break the system, and you end up in the realm of “undefined behavior”, which doesn’t give you a lot to stand on besides pure intuition.  And geomancy, while making use of intuition, cannot simply rely on it in favor of the actual rules that keep things grounded in the actual art and practice of geomancy.

Now, to be sure and to be fair, there is absolutely a role for intuition in geomancy!  This is where we can explore our connection to the Divine and plumb its depths in order to come up with true and truly artful interpretations that pull every ounce and gram of nuance and detail out of a chart, even a single figure or a single passation of a figure from one house to another.  But that connection must be solid in order for it to be of use, and you still have to be sure you’re looking at the right things.  I’ve seen people in a variety of settings whose intuitions are strong, but not strong enough to not be swayed by what they’re looking at; it’s often what they’re looking at that kickstarts or unlocks their intuition, so if what they’re looking at is wrong, then while they might be getting messages, it’ll end up being a case of garbage-in garbage-out.  And that gets nobody anywhere good.  Sure, there are times where your intuition or spirit guides or what-have-you will kick in strong and give you ultimately-right answers with a fundamentally wrong chart, essentially covering for your mistakes, but it’s not guaranteed, it’s not trustworthy, it’s not reliable, and it’s still a problem because you made a mistake and didn’t spot or correct it.

So much for the chart, but there is a way for the Mothers to be wrong, too!  Recall that, of all the various ways to generate figures, the oldest and most traditional method is the stick-and-surface method: the geomancer takes some marking instrument (stick, staff, wand, pen, pencil, finger, etc.) and a markable surface (sand, dirt, paper, wax tablet, electronic tablet, etc.) and makes 16 rows of randomly-generated marks from right to left, then counts them off two-by-two until either one or two marks are left in a row.  Those leftover marks, read in succession from the top down and clustered into four groups of four, are what give you your four Mother figures.  The trick is to be able to make those marks clearly and distinctly enough when you’re in the throes of that geomantic diviner’s trance so that, when you’re later counting them, you can clearly count exactly how many marks you made.  The soul is moved to make those marks through the use of the body, but if you can’t read what the soul was actually doing, then there wasn’t enough control over the body to make that connection clear.  So, if you ended up reading two points as one (if the two marks were made too closely together), or if you ended up counting an extra point where there shouldn’t have been, then you got a bad Mother where you might end up with Fortuna Maior instead of Albus or vice versa, and that’s something that’s super hard to check for, and not at all possible based on the chart that uses those Mothers.  You need to carefully inspect the actual marks you made when using the stick-and-surface method to make sure you actually recorded what you were supposed to get.  (It’s because of this difficulty and honing of the use of the body, in addition to practicing that diviner’s trance, that I recommend people to start with the stick-and-surface method and become adept at it before going on to any other method of generating Mothers.)

So what about those who use the stick-and-surface method to generate figures?  Sure, humans may not be perfect dot-making or dot-reading machines, but c’mon.  If you’re not able to make or read dots well enough to avoid mistakes, then you need to get better at making and reading dots.  If you’re a geomancer who has the querent themselves make the dots for making the Mothers (and this is a thing!), well…maybe don’t let them make dots, but have them use another tool or method instead, like throwing dice or drawing cards to generate Mothers.  Or, heck, instead of making dots, I might instead recommend making short vertical notches, which are easier to read and mark rather than dots, which can get pretty sloppy.  Sure, we might not be perfect at making or reading dots, but it’s not about the dots themselves—it’s about trying to understand what the motions of the soul were trying to communicate through making the dots, not what the dots are literally saying themselves.  The dots must be inspected carefully to make sure the motions of the soul that produced them is understood, and any mistake in translating there means that that connection is disrupted, and the omens that follow will be misread.

Basically, what it comes down to is this: if there’s an error in the calculation of the chart or in the generation of the Mothers, then that’s on you to notice and to fix, then start interpreting the correct chart.  Consider a library, where each book is a particular destiny or fate for individual queries put to divination, and you want to find the book for the specific query the querent in front of you is asking; the geomantic chart is the call number for that book.  If you have the right call number, then you have the right book, and all you need to do is read from it; easy enough!  But if you have the wrong call number, then you’ll get the wrong book which won’t speak to the query put to divination by the querent—heck, you may end up with a call number for a book that doesn’t even exist.  This is why it’s crucial to make sure that we calculate the chart correctly, because if we don’t, we’re not going to get a chart that properly responds to the query put to divination: any mistake that occurs in the calculation of the chart will mess with the interpretation of the chart.

And that’s a whole other level to worry about, too!  Even if you have the chart mathematically correct, you can still mess up in the interpretation of the chart, like if you misread Fortuna Maior for Fortuna Minor or if you thought that Amissio was a figure of Mercury instead of Venus.  As a geomancer, you need to make sure that you know your symbols well enough to at least avoid major blunders in their interpretation.  These symbols are a thousand years old and are known across the Old World from Morocco to Mumbai, from Madagascar to Murmansk, and though there are definitely variations in how some geomancers or how some traditions of geomancy interpret them, the core meanings are the same no matter where you turn.  To make an egregious error in thinking that Caput Draconis talks about death or that Amissio talks about great gains in wealth is to show that you’re not getting the right information, and that will mess up the interpretation accordingly.  Just because you say things that are wrong doesn’t mean they become right because you’re “in the zone” and getting lost in the moment of talking; it just means you’re wrong and getting carried away with yourself.

My friend countered that the interpretation of a geomantic chart should embrace our imperfections and slips of reading or memory, but I countered with the metaphor of a doctor measuring someone’s blood pressure.  If their blood pressure meter is broken, the wrong numbers will result; if the blood pressure meter uses the wrong-sized armband, the wrong numbers will result; if the doctor mentally flips the numbers so that the systolic pressure is read on the bottom and the diastolic pressure on the top, the wrong numbers will result.  And wrong numbers means that the doctor is going to get a bad understanding and could gauge the person to be healthy when they’re not, or that they’re in danger when they’re fine.  Let’s not kid ourselves here: this kind of mistake can kill someone, and such a mistake cannot be tolerated or allowed by the doctor, so the doctor must make sure that the blood pressure meter is working and calibrated properly, that they’re using the right equipment for their patient, and that they’re reading and properly understanding the numbers that result.  The doctor cannot afford mistakes in tending to their patient, and neither can we, as diviners, afford mistakes in tending to our querents.  When people come to us for divination, they sometimes come to us to save their lives.  Divination can often be a matter of literal life and death for some people who know it, and more’s the pity, those who aren’t even aware of it yet.  There should be absolutely no expense spared in effort, skill, practice, study, or tools to make sure that everything in our divination readings is absolutely correct as possible, including making our calculations and double-, triple, even quadruple-checking them according to the rules within our system.  The rules of geomancy, when aided (but not replaced) by intuition, are what ensures that it work, so we need to make sure we understand the system at work.

To use another medical metaphor, consider someone coming to you for herbal medicine.  Ideally and hopefully, you can get a good read on the person and their symptoms and you know your herbs well enough to give them a particular kind of herbal concoction to help them improve themselves.  Sometimes, we can rely on intuition or spiritual guidance to pick the herbs for us, passing our hands over our jars and bundles and going “mmm…yes, this one feels right for you”.  But let’s be honest: if you don’t have a good grasp of your patient’s symptoms, or if they’re not telling you all their symptoms, or if you misremember certain properties of herbs or don’t know them to begin with, you can make a mistake in the medicine you give them that could poison them, incapacitate them, or otherwise make their situation worse.  I don’t care how strong someone’s intuition is: if my goal is to help someone, then the least I can do is to do no harm, so I’m going to do whatever I can to make sure I can at least hit that bare minimum threshold, which requires me to make sure I don’t make mistakes in what I do.  People come to us diviners for help, and it’s our job as diviners to help them and not hurt them; thus, it’s of paramount importance that everything in my divination work be done as properly and correctly as possible.  Heck, I’ll still pull out my notes and reference books when doing divinations; even if I think I know the figures and rules after ten years of constant use and study, I’ll still double-check and cross-check myself to make sure I’m on a good path with what I’m doing.  Making mistakes, honest or careless or with good intentions or otherwise, is still making mistakes, and that’s not something we can tolerate, nor is it anything I would take a chance with.

Now, sure, if geomancy were a more free-form kind of divination that relies far more on intuition, like bone-throwing or fire-scrying or trance states of remote viewing or possession, then this would all be a moot point, because pure intuition (so long as that connection is strong and clear) doesn’t have rules that can be broken.  Likewise, forms of divination that are developed on-the-spot or that have rules that can be bent or tossed aside in the moment, like some kinds of bone-throwing or nonce Tarot spreads, don’t have this issue, again because there are no rules that keep things correct, because it’s going to be correct by default.  And, of course, there are forms of divination that are strictly omen-based, like Roman augury, where you must inspect everything that happens or everything that is said as being of potential significance!  But geomancy isn’t like those forms of divination; geomancy has rules, and we use those rules and systems to enhance and ground our intuition, not the other way around.

Now, I don’t want to be misunderstood here: I’m not trying to say that geomancy is just about the rules, because it’s not, nor that there is no role that intuition plays, because there absolutely is.  Technique and intuition go hand-in-hand with geomancy, as I once said long ago with a beautiful metaphor based on Bernadette Brady’s Predictive Astrology: The Eagle and the Lark, and the dumbing-down of geomancy that reduced it only to a rule-based system ended up in the cultural forgetting and setting-aside of geomancy in favor of more intuitive methods of divination like Tarot that we saw in the West.  Intuition helps reach where rules cannot, but let’s be clear here: it really is the rules that do the bulk of the work in geomantic divination, and if you falter in the understanding or application of the rules, your intuition may not be enough to cover the distance that you’re falling short of.  Yes, there are times where intuition can do just that, and I’m not saying that it can’t or doesn’t; there are times when we’re so plugged in to the querent and tuned in to the query that we can clearly see without the use of geomancy, or that we can get at obscure meanings of the figures that don’t normally apply because of the peculiarities of a given situation.  However, if you’re using a system composed of rules like geomancy, and unless you’re a professional medium or clairvoyant or honest-to-gods psychic, you can’t always rely on that helping you out when you make a mistake, nor can you always be certain that your connection is 100% clear and strong enough to do so—and if you do have such a strong intuitive connection, then chances are you don’t need geomancy anyway.  Even so, geomancy is still more technique-based than intuition-based, and although intuition plays a role in refining and aiming the rules of geomancy, it’s still the rules of geomancy themselves that point us in the right direction to begin with, so we need to make sure that we’re facing the right way to see in that way.

Remember: an honest mistake is still a mistake, and mistakes can be costly.

The Attainment of Adam

Now that we’re done with our DSIC discussion (which you can access easily by going to the recap post at this link or searching through the blog with the tag reviewing the trithemian conjuration), let’s move on to other topics once again.

Not all the PDFs I make for my occult and spirituality stuff go up for sale; sometimes I just like fiddling around in LaTeX (which is my preferred way for formally typesetting documents, whether it’s an ebook, a book-book, or a letter), especially if I’m trying to get something out onto paper for a more formal use than otherwise.  I’ve made personal-use ebooks for things like Orphic Hymns, Homeric Hymns, divination oracles for grammatomancy and astragalomancy, and the like before for my temple; I have no intent on publishing them, but there’s a quiet enjoyment I take in this sort of typesetting, even if only I see the results of it.

As I’ve mentioned before, I’m working on restructuring my own Hermetic practice in a way that uses a sort of geomantic devotional approach as its main vehicle for work, which largely resulted as a product of mulling over what geomantic holy days would look like, then again into a more simplified and regular “wheel of the year” kind of form.  Since then, I’ve been working on putting together another ebook—again, one I don’t intend on putting out publicly, at least not yet, and not anytime soon.  This ebook is essentially my new vademecum, my new enchiridion, my new prayerbook consisting of prayers, orisons, litanies, prayer bead rules (like those misbaḥa prayers I’ve mentioned), rituals, consecrations, and the like.  It’s currently sitting at 226 pages, all told; since it’s still in flux, from the specific wording and phrasing of prayers to the processes and procedures used for a variety of rituals I’ve been working on that all form together to make a complete system (one of the reasons I’ve been working on those DSIC posts!), I haven’t actually printed it out yet, but just keeping it as a PDF on my phone.  I’m really pleased with how it’s been turning out and coming together, as well as my practices generally.

But there’s one sticking point I haven’t been able to resolve.  I’ve been able to either outright write fresh, compile, pilfer, adapt, or otherwise reuse many prayers in this new prayer book of mine for so many purposes: general prayers to God, to the ancestors, to the angels, for specific dates or times or needs, for the figures and planets, for this and that…but there’s been one group of entities for whom I haven’t been able to come up with pretty much damn near anything, and that’s the prophets themselves: Adam, Enoch, Hermēs Trismegistus, and Daniel.  I just can’t seem to put anything to paper for them, for prayers or praises or invocations or rituals, unlike the abundance of the same I have for the angels or the blessed dead or this or that or the other.  Ironic, then, that the very four entities, these progenitors of the geomantic art, who inspired me who come up with a ritual calendar and formed the basis of this whole geomantic practice, have basically nothing coming up for them.

It’s not for lack of trying, I swear.  But it just…I can’t seem to get anything out of me.  Even more annoying, I can’t seem to find very many prayers or the like in traditional Abrahamic or Hermetic literature as devotions for these four geomantic forefathers.  Like, sure, there’s a few things that come to mind that I could use from the Book of Enoch to write up some Enoch-focused praises, at least in the context of his angelization into Metatron (though I’m hesitant to put too much weight on that specific aspect), but that’s not a lot on its own, and there’s just not a lot that seems to be written out there.  Like, while there are prayers in abundance for many of the mythic and saintly figures of Christianity and Islam (especially the various ‘ad`iyah /du`a’s of Islam attributed to their holy and saintly figures), there’s just…really not a lot.  Heck, the idea, even, sounds weird to me, since we don’t often think of the prophets of Abrahamic traditions to necessarily be saints or to participate in intercession or intervention like the saint-saints or angel-saints do, and while we all certainly praise Hermēs Trismegistus as the one revealed the secrets of the Great Work by the Divine Poemander to teach to the world, I just can’t find many prayers or praises in a formal context like this.  It could be that I’m not looking in the right sources (perhaps more Gnostic texts might be useful), but I just can’t find a lot.

So, it happened that, according to my ritual calendar, the Feast of the Prophet Adam, the First Man, Progenitor of Attainment came and went on Monday, May 6 earlier this year.  I had intended to devote a few weeks in April trying to draw up something to mark the day, even just something simple…but alas, the day arrived on its own, and I showed up empty-handed.  Still, I did what I could still do: I sat down at my shrine, lit a candle and some incense for Adam as I would any other saint or hero, and just sorta…thought and mused aloud in the solitude of my temple space.  Though I came empty-handed, I left with quite a few insights that I didn’t have before, and I wanted to share them here, even if only to keep the thoughts about it going.

Back when I wrote the Secreti Geomantici ebook, I developed a “Prayer of the Geomancers”, which I recite daily as part of my own practice (though reworked slightly and fit into my newer practice that arise after I wrote Secreti Geomantici).  In it, I give a supplication where we ask to be instilled with the four blessings of  “the judgment of Daniel, the dedication of Enoch, the wisdom of Hermēs, and the attainment of Adam”.  I basically tried to come up with some sort of high-minded virtue, ideal, strength, blessing, just…yanno, something that I could associate with each of the four progenitors to ask for to help us in our divination practices and spiritual development as geomancers.  For Daniel and Enoch, I used their very names as inspiration, the former meaning “God is my Judge” and the latter meaning “dedicated”, as in to God.  Hermēs Trismegistus, for me, is associated with wisdom, not just knowing things but knowing how to apply them.  But for Adam…I honestly didn’t know what to say.  “Attainment” sounded good enough, and it sorta semantically ties in with Adam in general for me.  Earth-born, earth-made Adam, whose name is a pun on the Hebrew word for “earth” (adamah), and was God’s final creation in the Genesis narrative as a distinct species or entity.  Eve (and Lilith), of course, could also be considered separate, but when reckoning them all as various kinds of Human, then it was Adam that would be considered the final bit of distinct creation of God.

In that sense, why “attainment”?  What did Adam attain?  Adam was the attainment, the completion and fulfillment of God’s work to create the cosmos; in the Abrahamic as much as the Hermetic sense, we are made in the image of God, but we could not exist as we are without literally everything else having existed before us.  (This reminds us to be humble in a new way; though we might be closest to God as a species of this worldly reality, we are also the youngest, junior to and thus dependent on ants, urchins, fleas, mold, and all else that exists.)  It wasn’t until God made humanity that God could rest on the seventh day after he first spoke “let there be light”.  In that sense, the creation of humanity completed the cosmos, giving everything the final connection that allows the cosmos be what it needs to be.

However, humanity as created was not made in a fixed state, as it lacked primarily one thing: knowledge.  That’s where the story of Adam, Eve, the serpent, and the Tree of the Knowledge of Good and Evil came in; it wasn’t until Eve ate of the fruit of the Tree and gave it to Adam to eat that humanity finally knew their position in the cosmos and learned about themselves.  Up until that point, they were made in the image of God, but since they did not know or could even understand their material nature, they could not act on it or incorporate that knowledge; for them, they lived in a divine ignorance that effectively separated their spiritual nature from their material nature.  Only by eating the fruit of the Tree could they understand the latter, and then began incorporating it.  Of course, this had its own cost: by understanding the material nature of the bodies they inhabited, they became trapped by them, and in the process, excluded from Paradise.  We could consider this as a sort of “birth” from the womb; though they were not “born” in the traditional sense, we could consider God their “father” and the Earth their “mother”, with the Garden of Eden itself being the womb from which they were born.  For as long as they lived in Paradise, they could not be independent or truly alive in the sense that you and I are alive; they had to be “born” into the world, just as we are, in order to fully come into their own.  For them, their own completion was not complete until they went into their own birth.  And, just like with our own birth, it was accompanied by tears and pain.

This isn’t to say that God made humanity poorly, but that creation is a process that isn’t just a one-and-done thing.  As Jack Miles demonstrates in his wonderful literary and character analysis of the Old Testament God: A Biography, the process of creation is effectively God learning as much about his creation as we do ourselves.  And it’s not until we can take a look at the whole picture of something that we can finally perform a full analysis of something to understand it, and we can’t do that in terms of a human until we know their entire life.  For Adam and Eve, that entirety doesn’t come about until they die: it takes death to fully understand the whole of the human experience, so it wasn’t until the death of the First Man that the original creation of God might finally be considered “complete”.  In this sense, Adam had to attain his own creation and completion just as God did—and so too do all of us, as well.

This is also where the angel Uriel comes into the picture.  Uriel, in the Western tradition, is the archangel who’s typically associated with the element of Earth, and so I consider this angel to have a natural connection to Adam on a simple elemental basis.  And, of course, there’s the fact that Uriel is the angel appointed to stand guard at the gate to the Garden of Eden with the flaming sword.  What does this mean for us in terms of “attainment”?  Adam and Eve had everything they could possibly need while in the Garden, and so would never have had to work for anything, learn anything, struggle, adapt, invent, or grow at all; they would have lived in this sort of ignorant stasis where everything was good and nothing was bad, having been given everything except something to do—something to attain.  Just as we can no longer enter our mother’s womb, so too could Adam and Eve never reenter the Garden and regress to an earlier stage of development; their expulsion was necessary for humanity to truly flourish.  I mean, consider: if humanity is made in the image of God, then what had God done up to this point?  God had made something from nothing.  If Adam and Eve were to take after God, then they too must create something from nothing, but so long as they lived in the Garden, how could they do that if they already had everything and had neither anything to invent nor needed anything to invent?  It was only when they were taken out of the Garden that they truly had nothing—except the clothes that God made for them as an act of parental care, but let’s be honest, by that point they had already made their clothes to cover their nudity in the Garden after eating the fruit of the Tree.  And consider the context of that, too: they made something in a place God made where they needed nothing, and so effectively judged God’s creation…I hesitate to use this word, but lacking in a way.  To use a software development metaphor, if the Garden was God’s development-and-testing sandbox, the fact that Adam and Eve could create and invent shows that they were finally capable of being released into production, becoming independent co-creators with God in the process (“co-creators” because we are made to take after God and being infused with his breath), just on a smaller scale as befits our finite, more material role.

Uriel was positioned at the Gates to ensure that neither Adam and Eve nor any of their descendants could eat of the fruit of the other Tree, the Tree of Life, which would grant them immortality that God himself possesses.  Okay, fair.  But Uriel’s purpose is more than just to guard the other Tree; I think he was stationed there to make sure that humanity itself could learn to use their own world and tools to constantly create more of the world, co-creating with God throughout the entire process of their lives.  However, our lives must come to an end; why?  Because we have descendants.  In order for us to properly execute our function as humans, we must create and leave things behind so that others can create after us—whether they’re our own blood-and-flesh children, godchildren, initiates, or students doesn’t matter.  In order that they too can fulfill their purpose, they must have their own share of the world; for that reason, our bodies must return to the Earth, “for from it you were taken, for dust you are, and to dust you shall return”.  Also, it’s at this point in the Genesis narrative, once God issues his order of expulsion—that Adam finally names Eve, whose name in Hebrew is Ḥawwāh, meaning “living one” or “source of life”, (most likely) related to Hebrew Ḥāyâ “to live”, and Genesis itself says that Adam named Eve such “because she was the mother of all the living”.  The final name given to the final God-made creation of the Garden, only complete at their time’s end within it.

So, if our bodies return to the Earth, whence, then, our breath, our divine essence that God gave to humanity?  As I see it, based on this little bit, the breath returns to God, and thence can be breathed back into the world to continue the co-creation of the world.  For as long as the process of life and death exists, for as longs as there are descendants of Adam and Eve, for as long as the world exists, the process of co-creation is always ongoing.  Individual people may complete their attainment, but their attainment is not truly complete until the end of their lives as befits us as mortal creatures of this world.  Similarly, the attainment of humanity cannot be complete until humanity itself finally and eventually passes away from the world—or the life-sustaining world itself passes away, whichever comes first, I suppose.  And, when we do return to the Earth, it is only then that we can reenter the Garden.

What, then, of our own attainment?  What can we take after Adam, what could we ask for to help us in our own spiritual paths?  We know that, just like Adam, we cannot revert to an earlier stage in our spiritual progression; we know that we must become independent from our mothers, go out into the world, and work for ourselves and those who come after us; we know that we must live our lives until such a time as proper for us that our bodies return to the Earth and our breath returns to God, and until that point, we must always work to constantly create our world, co-creating with God as we are made in his image.  It is up to us, to each of us, that we do what we can to fulfill our purpose, role, and function in this world, taking what has been given to us and what we can to constantly create, build, grow, and nurture.  It is up to us that we attain our own role as being truly human and truly divine.  It is up to us to attain the fullness of our creation.  It is up to us to attain our true Will.  We cannot go back from whence we came, for just as the angel Uriel guards the gates to Paradise, but just as Uriel is the angel of the light of God, we can look back upon our past and see what was so that we can begin to understand what may be.  I mean, in this system of devotion I’m building, the title I give to Uriel is “Keeper of the Mysteries”; just as he keeps the Garden apart from us, he shows us with his light (and the light of his “fiery ever-turning sword”) what is possible, and permits reentry into the Garden as divine gatekeeper only at the proper time.  Things may leave the Garden, but not enter back in improperly.

There’s more that I can muse about this, of course, but I think this is a start.  I mean, honestly, this is probably one of the actual mysteries of this new little practice that’s been dropped on my lap that I’m really starting to chew into, structured by all the prayers and routines and rituals that I have.  Perhaps one day, after enough musing and research and writing and meditating, I might have proper prayers for Adam—maybe even the rest of the prophets, too!  For now, though, I don’t have much…but I do have this last bit I want to share.  While there’s not a lot out there that I can find for prayers that are attributed to Adam, there is one short Islamic du`ā’ of Adam (and, also, properly speaking, of Eve) that I thought was simple enough to commit to heart.  This was taken from Qur’ān 7:23, after Adam and Eve ate of the fruit of the Tree of Knowledge of Good and Evil in Paradise and were called out by God for it:

رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

Rabbanā ṭālamnā anfusanā wa-in lam taghfir lanā watarḥamnā lanakūnanna mina al-khasirīn

Our Lord, we have wronged ourselves. If you do not forgive us and bestow not upon us your mercy, we shall surely be among the losers.

It’s not a lot, but it’s something.  Working on the spot, and recalling the context in which this bit of scripture was recited, I also recalled to mind another simple du`ā’, this one from Qur’ān 21:83, this one associated with Job after he was ill for many years:

أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ

Annī massaniya aḍ-ḍurru waanta arḥamu ar-raḥimīna

Truly, adversity has touched me, and you [God] are the Most Merciful of the merciful.

Kinda working on the spot, I ended up mixing these two supplications together, tweaking the terms and concepts slightly to better match my own spiritual needs and framework, and ended up with another misbaḥa devotional, which was at least something I could offer in the memory and veneration of Adam.  It’s not the same thing as what might be recited by faithful Muslims, but then, I’m no Muslim.  Using the usual misbaḥa format:

  1. Recite once: “In the name of God, the Most Merciful, the Truly Merciful, the Exalter and Abaser both.”
  2. On each of the first set of 33 beads, recite: “O God, may we not wrong ourselves.”
  3. On the first separator, recite: “It is in God that we seek refuge.”
  4. On each of the second set of 33 beads, recite: “O God, show us your grace and your mercy.”
  5. On the second separator, recite:”It is in God that we seek refuge.”
  6. On each of the third set of 33 beads, recite:”O God, may we not be among the lost.”
  7. Recite once: “Though suffering is near to me, it is you, o God, who is Merciful among all the merciful.”

It’s something that I can use in the meantime, barring anything more.  It’ll just be part of my own attainment.

The Kybalion is Still Crap, No Matter Who You Think You Are

Last night, I made a tweet, as I periodically do, about how much I dislike the Kybalion:

Longtime readers—and those who follow me on Facebook or Twitter—know that I’m no fan of this text. Published in 1912 by The Yogi Publication Society Masonic Temple in Chicago, Illinois, and supposedly written by the “Three Initiates”, its own introduction plays itself up quite admirably:

We take great pleasure in presenting to the attention of students and investigators of the Secret Doctrines this little work based upon the world-old Hermetic Teachings. There has been so little written upon this subject, not withstanding the countless references to the Teachings in the many works upon occultism, that the many earnest searchers after the Arcane Truths will doubtless welcome the appearance of this present volume.

The purpose of this work is not the enunciation of any special philosophy or doctrine, but rather is to give to the students a statement of the Truth that will serve to reconcile the many bits of occult knowledge that they may have acquired, but which are apparently opposed to each other and which often serve to discourage and disgust the beginner in the study. Our intent is not to erect a new Temple of Knowledge, but rather to place in the hands of the student a Master-Key with which he may open the many inner doors in the Temple of Mystery through the main portals he has already entered.

There is no portion of the occult teachings possessed by the world which have been so closely guarded as the fragments of the Hermetic Teachings which have come down to us over the tens of centuries which have elapsed since the lifetime of its great founder, Hermes Trismegistus, the “scribe of the gods,” who dwelt in old Egypt in the days when the present race of men was in its infancy. Contemporary with Abraham, and, if the legends be true, an instructor of that venerable sage, Hermes was, and is, the Great Central Sun of Occultism, whose rays have served to illumine the countless teachings which have been promulgated since his time. All the fundamental and basic teachings embedded in the esoteric teachings of every race may be traced back to Hermes. Even the most ancient teachings of India undoubtedly have their roots in the original Hermetic Teachings…

It goes on to claim that not only is Hermetic philosophy the origin of Western philosophy, occult and otherwise, but so too is it the origin of Vedic and Hindu philosophy, along with every other philosophy of note. And yet, despite Hermeticism supposedly being the origin of all the world’s philosophies, occultisms and occultures, and religions:

…the original truths taught by him have been kept intact in their original purity by a few men in each age, who, refusing great numbers of half-developed students and followers, followed the Hermetic custom and reserved their truth for the few who were ready to comprehend and master it. From lip to ear the truth has been handed down among the few… These men have never sought popular approval, nor numbers of followers. They are indifferent to these things, for they know how few there are in each generation who are ready for the truth, or who would recognize it if it were presented to them… They reserve their pearls of wisdom for the few elect, who recognize their value and who wear them in their crowns, instead of casting them before the materialistic vulgar swine, who would trample them in the mud and mix them with their disgusting mental food…

The text then goes on in short order to describe “The Kybalion”, which it only really describes as “a compilation of certain Basic Hermetic Doctrines, passed on from teacher to student”, with the exact meaning of the word “having been lost for several centuries”. Yet, the book we call the Kybalion is just the interpretation and exegesis of this ancient text that it never actually quotes in full; the Three Initiates just cite a bunch of small quotes that may or may not make up the entirety of its supposed origin text, and that in such a highbrow, supercilious way that only the occultists of the late 19th and early 20th century could achieve.

TL;DR: the Kybalion is a pretentious mess.

Probably my biggest gripe about this blasted thing is that, though the Kybalion claims to be a Hermetic text, it’s just not. I’ll delightfully and happily recommend my readers to take a look at Nicholas E. Chapel’s wonderful essay, The Kybalion’s New Clothes: An Early 20th Century Text’s Dubious Association with Hermeticism, which goes into the history and origins of the Kybalion and that it’s very much a modern product that derives from New Thought, a new age movement that originated in the 19th century spiritual scene of the United States, itself the likely root of Christian Science. From the New Thought crowd, a strong case can be made that the real identity of the “Three Initaites” is William Walker Atkinson, aka Yogi Ramacharaka aka Magus Incognito aka Theron Q. Dumont, who served in a position of honorary leadership of the International New Thought Alliance and who was a prolific writer of many works, many of which have nontrivial overlaps with the material in the Kybalion. Chapel’s essay also goes on at length and in depth about the real and numerous differences between the Kybalion and actual Hermetic philosophy, and it’s definitely an excellent read, but suffice it to say that there’s not a lot of Hermeticism in the Kybalion.

It would also be remiss of me, at this point, to not bring up the good Reverend Erik’s post over at Arnemancy about What to Read Instead of the Kybalion (surprise, it’s actual Hermetic philosophy texts, specifically the Corpus Hermeticum and the Asclepius!) and The Nature of God in the Kybalion and the Hermetica (surprise, there’re major differences in how divinity and God is described between the two texts). Also definitely give those a read, too.

All this was going through my head last night, because I saw yet another post somewhere on one of the magic-related subreddits about, once again, the Kybalion. I’ve gotten tired about voicing my opinion on there, unless it comes up in another thread I’m already involved with, but I rolled my eyes, made a snarky tweet, and got on with my evening. Then someone out of the blue—I’ve never heard of them, they weren’t following me, we have one mutual follower in common who’s someone I only barely know (but what I do know I like)—struck up a short quasi-conversation with me (verbatim below):

Them: Its entry lvl concepts but its still effective if you have discernment, just like every other esoteric projection. Better to have newly awakened read the kybalion then jump straight into solomons lesser key or any of oto ffs

Me: I find the Kybalion’s “principles” to be a waste of time at best and dangerously misleading at worst, and they often require unlearning and serious deconditioning when getting into the real meat and bones. I contend they should get into the Corpus Hermeticism at the start. But even then, taken right, there’s nothing wrong with starting off with the Lemegeton or Thelema if they want to, so long as they take them seriously.

Them: Curpus is not exactly easy digestion. Had to read it twice to fit pieces together. Its all doctrine, so whatever works for the individual to find the path to virtue is correct. But you should already know youre projecting your self into the argument…

Me: “Bitter for the mouth is sweet for the stomach.” Better they read good stuff that’s hard from the start than junk food swill for the mind; after all, nobody promised that obtaining wisdom would be easy. Besides, at least the Corpus is actually Hermetic, unlike the Kybalion.

Them: And how many initiates take any infrastructure as serious as they need to?

Me: If the initiation was done right, and if they needed initiation (otherwise, they shouldn’t have it), then all of them. It’s on the initiator as much as the initiate to ensure that instilling mysteries is done properly, but is also appropriate for the person to have them.

Them: You sure do have a lot of rules to enlightenment. Makes me think you havent found it yet. Ive heard everything I need to from you.

At which point, they blocked me. To be honest, this is the first time in the nine years I’ve been on Twitter that I can recall something like this happening, so I’m pretty proud of myself to have irritated someone to the point of getting blocked because I disagreed with them.

Listen, I have my gripes about the Kybalion, to be sure, and I’ll name three specifically:

  1. It’s not Hermetic, and thus gets people confused about actual, legitimate Hermetic philosophy and practices.
  2. Many of its lessons tend to become hindrances later on that are, at best, worthless and can just be dropped and, at worst, are dangerous and need to be unlearned.
  3. It’s such a basic text that it doesn’t really do much besides say “there are things out there”, focused more on feel-good kinda-truths that maybe encourages people to get off their ass and do something with their lives.

But, really, it’s that first gripe that’s the biggest: the Kybalion is not a Hermetic text, period, full stop. It’s influenced by Hermeticism, I’ll grant it that, but as Reverend Erik said in a comment to one of his posts above, “[d]efinitely Hermeticism influenced the Kybalion, but that doesn’t mean the Kybalion agrees entirely with Hermeticism”. And, if you look at what’s actually written in texts like the Corpus Hermeticum, the Asclepius, the Emerald Tablet, the Virgin of the World, the Isis to Horus, and the like, there’s really not a lot that the Kybalion agrees with at all. The Kybalion isn’t so much a rewrite of Hermetic philosophy and ideas into modern language, but an injection of New Thought ideas into Hermeticism. Not that I’m opposed to innovations if they’re useful, and I’ll be the first to happily and readily admit that Hermeticism as we know it from classical writings is absolutely syncretic and synthesized by many authors with related ideas and viewpoints. The problem is that this injection is also a rebranding of New Thought as Hermeticism, and thus confuses the two together, when the two are so distinct that it leads to confusion among many who read it.

I do not and cannot recommend the Kybalion as an introductory text, except unless you’re getting into New Thought and Christian Science—in which case, have at! There’s definitely virtue in New Thought and the like, but don’t call it Hermeticism, because it’s not. Yet, I’m evidently in the minority with that viewpoint that the Kybalion should not be recommended for students of Hermeticism as an introductory text, as I commonly see it lauded and praised and recommended time and time again as being so good. I mean…well, the good Dr Al Cummins said it better than I could on a Facebook post about the Kybalion I made recently: “I’m not sure I’ve ever encountered anyone online stanning the Kybalion who actually had anything remotely interesting or useful to say about it”.

Then here comes along someone whom I don’t know and who doesn’t know me saying that the Kybalion is better than the Lemegeton and the Ordo Templi Orientis. The Lemegeton I can sorta understand; goetia isn’t exactly something to go rushing into for the most part, but let’s be honest, how many generations of magicians have started with that very text and have used it and abused it for wondrous and terrible things? It’s several hundred years older than the Kybalion, for one, and though it’s more Solomonic practical literature than Hermetic, it’s still so tied up into Hermetic practice that its influences cannot be denied. But, come on, dude went out of his way to smear the O.T.O.? For real? Despite that the O.T.O. itself is also older than the Kybalion, is still around and lively to this day, and has greatly influenced modern Western occulture, especially with Crowley’s and Thelema’s influence on the O.T.O., with a supportive community and rigorous lodge-based system, you’re gonna say that the Kybalion’s better than that? As a rule, books are never preferred to teachers when teachers are available, and O.T.O. is full of them.

Is the Kybalion effective? I don’t judge it so, to be honest, and neither have many of my colleagues. We might remember it fondly, but we more often talk about it derisively, and, well, there’s what Dr Cummins said about it, too, which I can’t disagree with. Is it good to help open the mind? Sure! Is it good for getting into new age practices generally? Absolutely, since New Thought’s one such practice! But to say it’s good for getting into Hermeticism isn’t saying much more than saying it can help you move your foot towards the door, when you would probably do that anyway and a lot better, quicker, and easier if you started with actual Hermetic texts. Which is why I always recommend the Corpus Hermeticum as a kind of Hermetic Bible of sorts, along with the other texts as one is ready for them.

“But oh no, the Corpus is so hard to read!” dude said, “it took me two times to understand it!” First, it only took you two times to get it to make sense? I’m reading it for the two hundredth time and I’m still learning more from it. I had to go over it multiple times to get it to sit right in my head, and several more after that to actually begin to grok it. If you’re complaining that it took you two tries to read it, then that says a lot about how much you’re able to stomach actual philosophy, occult studies, and the like; you might have a sharp mind, but little faculty to keep with it. I find complaining about that to be embarrassing, to be honest, because of course something that old and dense on such a cosmically-encompassing huge topic is going to be hard to understand. Yet, with the works of Brian Copenhaver or Clement Salaman, it’s easy to study so long as you let yourself chew on it and digest it. Nobody promised that the occult was easy, and nobody promised that you would be able to understand Cosmic Truths About God And Everything on your first go; to think that you could or should right out of the gate is folly.

Then the dude goes on about how initiates don’t take their stuff seriously. First off, as an initiate in several mystery religions myself? Have you ever met a convert to a religion or someone newly initiated into something? Nine times out of ten, they can’t shut up about it, and are hungry to know whatever they can, do whatever they can, ask whatever they can, and implement whatever they can. Their enthusiasm may run low over time, sure, but unless it’s a matter of life and death (or because it’s a matter of social life and death), you don’t go for initiation into a spiritual path for shits and giggles, you go because you Want it. Those who Want it will take it as seriously as anything in their lives, because for them, it becomes their life.

And, as I noted, there are those who apply for initiation but aren’t ready for it, or don’t have the capacity for it, and so it’s on their initiators to assess, gauge, and test the applicants to make sure they’re able to initiate or progress to higher initiations. (It works the same in the O.T.O. as it does in Freemasonry as it does in traditional Wicca as it does in Ocha.) Heck, recall those quotes from the introduction of the Kybalion above, too! Even the Kybalion states that the old Hermetic masters “reserved their truth for the few who were ready to comprehend and master it” and that they “reserve their pearls of wisdom for the few elect, who recognize their value and who wear them in their crowns, instead of casting them before the materialistic vulgar swine, who would trample them in the mud and mix them with their disgusting mental food”. That this dude would complain about initiation clearly forgot about that part of the Kybalion, and about the role initiation properly serves in spiritual practices generally.

Due to the influence of La Regla de Ocha Lukumí, aka Santería, in my life, I’m increasingly a stickler for oathbound, authorized, and transmission-based forms of initiation, and find it a useful system, not only to gain power or wisdom or what-have-you but also to throttle it and cultivate it in a useful, beneficial, and appropriate manner, controlled by the initiators and community as a whole who have as much a say in the life and works of any given initiate as the initiate does themselves. This isn’t always the case with many spiritual practices—I have plenty that are more auturgic than initiated, and not everyone needs to go the initiation route—but I know and admit that this isn’t a popular stance to take in modern occulture. As it proved to this dude, who then says that my occultism has too many rules for enlightenment and, thus, I must not be enlightened. To which:

  1. I wasn’t talking about enlightenment. I was talking about Hermetic texts and what’s better to read than not.
  2. I never claimed to be enlightened. I’ll be first to claim that I’m not, and that I’m just a rank beginner with a little expertise here and there.
  3. Who on Earth are you to judge someone, on Twitter of all places, whom you don’t know and who doesn’t know you, regarding their spiritual state?

In all honesty, despite that I’m writing such a post about this, I find the whole affair more hilarious than aggravating. He saved me the trouble of having to block him, at least; at least he had the kindness to shut the door behind him when he left.

I bring all this up because, for one, I enjoy taking any opportunity to rail against the Kybalion, and this gives me an excellent time and means to do it on my own terms, and also to flesh out some of my statements last night with more nuance and explanation. But also, let this be an example of how not to engage with someone, especially me, especially on the Internet. I know at least a few people who would take serious umbrage at this to the point of actual retribution instead of just a snarky blog post. Just…come on, guys. Don’t be a haughty asshole to other people. If you want to discuss, then discuss! Don’t just walk in, say some shit, smear someone and a few religions while you’re at it, then strut off thinking you won when all you won is some mockery.

Let’s grow up and discuss things like adults, shall we? It’s the Hermetic thing to do.

Never a dull moment

So, I realize that I haven’t made a post since, yikes, mid-October?  Has it really been so long so quick?  According to my posting records and how many notifications Facebook gives me about updating my Digital Ambler page, apparently!

Normally, when I go into these slow periods when I don’t post much, it’s because I’m usually not doing much, since a lot of my writing is based on what I’m actually doing, studying, debating, researching, ritualing, and the like.  And yet, this time, that’s not as much the case.  While I haven’t been up to much proper ritual stuff, that’s not to say I haven’t been busy.  Besides the usual stuff like keeping an orderly household or keeping up with my full-time software engineering day job and visiting family and whatnot, there’s been a lot of stuff going on, too, not least of which I received several major further ceremonies in La Regla de Ocha Lukumí (a.k.a. Santería) to further my own abilities, license, and spiritual fortitude as a priest of Ogun.  (That, frankly, knocked me on my ass for a good month or so.)  Besides that, I’ve been doing plenty of research and reading and other legwork for a whole bunch of things:

  • Continuing to learn, study, and practice further elements of La Regla de Ocha Lukumí
  • The Akkadian/Babylonian anti-witchcraft ritual Maqlû, which I want to analyze and redevelop using a similar framework into a Hermetic or PGM-style curse-breaking and witchcraft-warding ritual
  • Investigating the origin of the letter- and name-divination techniques using Western geomantic rules (which I’ve previously written off before but may have a good lead to figure out where they came from and how to improve upon them)
  • Continuing to edit, improve, and add on to my geomancy textbook “Principia Geomantica” (yes, it’s still in the works! no, I don’t know when it’ll be ready!)
  • Preparing new tools for a Delphic Maxim oracle for my own use with Apollōn and Hermēs
  • Preparing consecrations of astragaloi sets and four coin sets for Hermaic divination
  • Preparing for a Mars consecration of carnelian bracelets as wearable talismans
  • Spending more money than I’m strictly comfortable with on academic books on various topics for niche and specialized research
  • The usual bullshit on Twitter

I also note that today happens to be Christmas Eve, which is also the feast of Adam and Eve.  Since I consider Adam to be the Earthy Forebear of geomantic practitioners (along with Daniel as the Fiery, Enoch as the Airy, and Hermes Trismegistus as the Watery Forebears), I wanted to share a prayer or invocation of Adam, but I don’t have one in a presentable format yet.  In the meantime, go read Dr. Cummins’ post about Adam and Eve and how they relate to magical praxis and theory and history; it’s a lovely read, especially for so fitting a day.  Perhaps by April 4th, the feast I give to Hermes Trismegistus, or March 24th, the feast for Gabriel the Archangel, I’ll have a set of prayers ready to share for geomancers with a more devotional bent to their practice.

And that’s all on top of the client work I do, fielding questions for guidance and doing readings for those who need it.  Speaking of, I’m also getting ready for 2019 yearly geomantic forecasts; stay tuned!  I’ll be doing a several-week special, to be announced later this week once Christmas itself has passed.

I’ve also been drawing up ideas to start a kind of subscription service; something small in exchange for a collective forecast every New Moon, plus communal discussions or impromptu teaching sessions on Discord every month or something.  It’s an idea I’d like to explore and see how it’d be received; if you’d like to give me your thoughts on that, feel free to comment below!  It wouldn’t affect the blog posts or pages any, at least not that I can think of, but if you’d like that little extra push from my end, it might be useful and worth your time and mine.

I’m not in the habit of apologizing for not posting; after all, it’s my blog, and it’s up to me and me alone to update it when I feel like it, however I feel like it.  That said, I do know that a good number of people are wondering where I’ve been, so I just wanted to let you know that between everything going on, everything I’m gearing up for, and a good deal of indecision about what to write about next (seriously my drafts folder is filling up with ideas, none of which are immediately appetizing for me to write about), I haven’t forgotten about you or the blog, nor have I fallen off the face of the earth!

Never a dull moment, indeed, but at least I’m doing well.  (Though I would like to go to the gym again at some point, had I enough time to do that on top of everything else plus commuting plus working plus sleeping etc.)  I hope the end of this interminable year is treating you all well, dear readers, and that the dawn of 2019 looks brighter than anything you’ve seen lately.