New ebook out on geomantic magic: Secreti Geomantici!

I know, I know.  It’s (probably) not the publication news you wanted; the real textbook on geomantic divination, Principia Geomantica, is still in its editing phase, and it’s going to take a while; try going through and editing 400 pages of technical writing that’s been in progress for over four years, and you’ll quickly see that it’s no easy task.  Plus, I admit that I’ve been distracted time and again from actually editing the damn thing (as any college student, academic, or author will understand), but I haven’t been distracted in vain; in addition to having cleaned my whole house multiple times, I’ve found a few other side projects to act as rather productive distractions from the toil and drudgery of editing.  In fact, I think you’ll find this distraction quite pleasant, indeed.

So, on this day when Mercury goes direct once more through the heavens, I present to you Secreti Geomantici, “The Geomantic Secrets”, my ebook on geomantic ritual, prayers, and magic, now available on my Etsy shop for US$16!

I’m not one to complain about geomancy, but one thing about the art, or rather its literature and authors, is that so little has been written about geomantic magic.  We have a literal millennium of texts describing every in and out of geomantic divination, but only a small handful of authors have ever written about geomantic magic, and what has been written is often terse or kept very closely-guarded and cloaked in secrecy and blinds.  With the resurgence of geomancy in our modern era, it is only fitting that people are also interested in applying the symbols and processes of geomancy in magical operations, but there’s not much to go on, especially when compared with other mystical symbol systems.  Astrology has its own field of magic, runes can be used for predicting changes or causing them, and even Tarot can be used in spells and spiritual works; there is no reason that geomancy cannot be used for magical operations, but it’s such a sorely unexplored field that begs for experimentation and innovation.  To that end, this is my attempt on collecting and compiling my own experiences, thoughts, and methods on how we might further develop rituals and techniques that build upon the divinatory side of the art to develop a magical side as well.

This ebook is comes in at a decently hefty 77 pages, and though it’s somewhat pricier than my other ebooks, I claim it’s well worth the cost.  Although some of the content is refined and rewritten from my blog and put in this ebook for ease of access, a better chunk of this information has never been published before, and will only be found in this ebook!  In this text you will find:

  • The Sixteen Orisons of the Figures, inspired invocations to call upon, focus, and channel the forces of each figure
  • The Prayer of the Geomancer, a Renaissance Hermetic framing ritual for divination and magic as well as daily use and devotional work
  • The Blessing of Balaam the Prophet, an Old Testament approach to ritual divination and prophecy
  • The Sixteenth Proverb, a meditation and chant for focus and truth in divination
  • The Sixteen Geomantic Salutes, hand gestures to manipulate and channel the figures
  • The Geomanteion, a sacred focus for geomantic power in one’s practice
  • And more!

Much of this content was originally planned to be part of Principia Geomantica, but I realized early on in the editing stage that it didn’t seem to fit right with the rest of the content or tone of the book, and given that there’s so much that can be written about the topic, I didn’t want to make an already long textbook even longer with a single massive chapter that didn’t jive well with the rest of the material.  Plus, not all who are interested in divination are interested in magic, and some who are interested in magic aren’t interested in divination.  So, I broke out the magical material and produced this separate text, which hopefully can stand on its own merit, and get the conversations on geomantic magic I want to see started and expanded upon all the sooner.  With time, luck, and determination, I hope that I get to see more wonderful, innovative, and effective ways developed by Hermetic occulture at large to incorporate geomancy in their magical methods and works.

Bear in mind, however, that this is not an ebook for beginners in geomancy; at least a basic understanding of the symbols and process of geomantic divination is assumed.  It is good for the reader to also have a solid understanding of Hermetic cosmology and astrology, but brief summaries of the elements, planets, signs of the Zodiac, mansions of the Moon, planetary days and hours, and other such topics are also provided as a quick reference.  This ebook will be an excellent accompanying text for my eventual textbook on geomantic divination, as well as a wonderful stand-alone guide to inspire geomancers to ply our art for magic and spiritual development as well as divination and explore how to better incorporate the symbols of geomancy into magical ritual.

So what are you waiting for?  Get your copy of Secreti Geomantici today!  If nothing else, I hope, it’ll hold you over until Principia Geomantica comes out (and maybe even get a bit more traffic to my Etsy so people can buy some of my other crafts and works).

Also, I’d like to give my especial thanks to Balthazar Black of Balthazar’s Conjure and his YouTube channel, as well as to the good Dr Alexander Cummins for sharing their wonderful knowledge of geomancy as well as their experiences and methods of geomantic magic.  They’ve already started exploring the possibilities of using geomancy for magical works on their own, and they’ve graciously allowed me to consult them and reference some of their techniques in this book.  Do give their websites a visit, dear reader, and explore some of their other troves of knowledge for yourself.  My thanks and appreciation goes out to them, as well as to all my geomantically-minded colleagues!

Diviner’s Syndromes: Prometheus, Tithonos, Teireisias

Recently in the Geomantic Study-Group on Facebook, there were a few discussions about how long one should study and practice before charging for their services.  As always, these conversations are enlightening, and occasionally entertaining; I’m also pleased to note that such conversations never seem to get overheated or rage-inducing anymore, neither for myself nor others.  This conversation did take an interesting turn, however; someone brought up an interesting view, apparently common in some Asian worldviews, which is another argument for why diviners ought to charge at all:

…diviners tend to have “shortened” lifespans due to their profession of revealing the heavenly secrets to others. Therefore, it’s only right to charge a fee, in return for revealing the heavenly secrets. This resulted in people charging, regardless in the level of skills…

…There’s often a belief that diviners often suffer some sort of disability or misfortune, as a result of being in a profession that goes against the Will of the Heavens.

It’s a fascinating viewpoint, and I immediately chimed in with two points from ancient Greece as a sort of circumlocuitous approach to my answers and thoughts:

  1. There’s a division of these arts between the gods Apollo and Hermes, according to that fun classical read the Homeric Hymn to Hermes. They both deal with foresight, sure, but they do so in different ways: Apollo is, properly speaking, the divinity of prophecy, while Hermes is the god of divination. The two are not the same. Prophecy is actually knowing the mind and will of Zeus (i.e. true and unadulterated knowledge of fate), while divination is simply reading and extrapolating from patterns in natural things or randomly generated patterns aided and assisted by the gods, which may or may not necessarily match up with the will of Zeus. Only Apollo could grant prophecy, but Hermes was given divination because Apollo (the previous “owner” of the art) had no need for it once he had prophecy as his Thing. Going to Apollo was a hard time indeed, but anyone could easily approach Hermes.
  2. It was commonly known that the Pythia, the sacred oracle and prophetess of Delphi under Apollo, would tend to lead shorter lives than other women of the same area due to her sacred work. Whether this can be attributed to the potentially psychotropic gases that inhabited her sacred cave or to the nature of her spiritual work is unknown, but it was believed to be the latter, not as retribution for speaking the will of heaven but because of how hard it is on a mortal body to contain the spirit of an immortal, especially repeatedly as a kind of career.

Eventually, after a bunch of other people put in their excellent points and I had some time to actually think and write out my thoughts, this is what I replied with:

… [regarding how money is passed from client to diviner in] divination in Santeria, there’s a lot more going on than just an exchange of money for getting the tools familiarized with the energy of the client; there’s a whole process to sanctify the area for the divination, and there are protocols involved for if the reading gets too “hot”, or energetically excited to the point of danger, or just to ward off negative omens so that they can be more effectively dealt with and so that nothing “sticks” to the diviner. Plus, for some priests, they need to undergo a light purification ahead of the reading to make sure they’re clean and focused enough to do the reading properly, and it’s almost always considered good practice to do a cleansing afterwards of the space and reader themselves to make sure no “ick” was left behind. In other words, we clean up after ourselves.

Plus, in the first year of being initiated in Santeria, there’s generally a blanket ban on…quite a lot, but that also includes spiritual works such as divination for oneself or others. This is because the new initiate requires a year of isolation from anything that could pose physical or spiritual danger, and this includes tapping into the energies, lives, and minds of others, which may not be always so pure or kind as we’d otherwise like them to be. When we perform divination for someone, we get at least a little mixed up in their life, a little entangled in their energies, which can rub off on us or leave us “stained” with their spiritual activities. If other spiritual hygiene isn’t implemented, those effects build up over time into a spiritual miasma that can really put us under.

There’s also the idea that, when we do divination, we’re using a little of our own spiritual power to fuel the act, even if it’s not “us” doing the real Talking. Just how a day of investigating papers and books to do research can leave us with a headache and eyesores, prolonged divination or doing lots of successive divinations in short order can leave us drained, which is a state of weakness, which can make us more vulnerable to spiritual miasma or other negative afflictions, which can lead very well to encountering physical dangers.

Do I think we’re revealing some cosmic secrets which are not to be known by mere mortals and which which the gods jealously guard? Not necessarily. Do I think there are other risks and dangers inherent to the act of divination? Absolutely! Having an active spiritual practice that includes proper rest, recharging, cleansing, hygiene, and spiritual upkeep is important for everyone, but especially so for diviners, who can often end up facing some real pieces of work out there which can really leave us a mess as we try to help others with theirs.

For the supplies we consume and the time we take preparing and maintaining our own well-being, I think that alone deserves compensation, for sure! And that’s not including the cost of tapping into and expending our spiritual power for the reading, the years of training and expertise we’re calling on, travel expenses, and so on, all of which deserve at least an attempt to pay for.

This led me to think of three “diviner’s syndromes” to tack onto my older notions of divinaddiction and divinaversion, the latter two affecting the person receiving divination and the new three affecting the person doing divination.  For the sake of art and whimsy, I’m naming these three diviner’s syndromes after three figures from Greek mythology:

  • Prometheus (Προμηθεύς) was the Titan god of forethought who, after sculpting humanity out of clay, wanted to make their lives better and thus tricked the gods out of meat for their sacrifices and stole the secret of fire from the gods, both for the sake of humanity.  As punishment for this, the theoi bound him to Mount Kaukasos, condemned to have his ever-regenerating liver plucked out by an eagle for the rest of time…at least until Herakles rescued him.
  • Tithonos (Τιθωνός) was a prince of Troy, and beloved of the goddess of dawn Eos.  Eos wanted to take Tithonos as her lover, and wanted to make him immortal.  However, she could not do this herself, and so asked Zeus to do this.  Zeus did so, but it only became apparent later that Eos made a critical misstep and forgot to ask for eternal youth along with immortality.  Tithonos grew old and older, never dying, but losing all his strength and sense and sanity.
  • Teireisias (Τειρεσίας) was one of the most famous seers in ancient Greece.  Having lived life as both a man and woman due to some incidents involving snakes, Zeus and Hera decided to use him as a judge in one of their debates regarding who had more pleasure during sex, the man or the woman; Zeus said that the woman did, and Hera argued that the man did.  Teireisias agreed with Zeus, giving him victory; Hera, in her rage, blinded Teireisias.  Zeus, unable to undo another god’s actions, gave Teireisias the power of perfect foresight to make up for his being deprived of eyesight.

I think you can see where I’m going with this, dear reader, if you’re at all familiar with how adopting the signs and symbols of myth can play out in our real lived lives.

  • Prometheus syndrome is an affliction of the diviner that comes about as an honest-to-god theft of secrets and revealing of information that cannot be known, causing offense to the gods or other spirits and which causes them to act upon you offensively.
  • Tithonos syndrome is an affliction of the diviner that results in decreased vitality, strength, intellect, health, and overall well-being due to being neglectful of one’s own physical and spiritual hygiene and maintenance.
  • Teireisias syndrome doesn’t really fit in with either of the two above; it indicates that a physical handicap of some sort allows for a greater spiritual strength, sort of how like those who are blind often have increased senses of hearing.  Like Teireisias, who gave up physical sight for spiritual foresight, those who are often outcast make the best of their situation and rise above their mundane problems through spiritual development.

Of these three, I think Tithonos syndrome is probably the most hazardous, and also the most likely we as diviners encounter.  I know that from my own experience and from the reported experience of others, doing a string of divination readings in a row can often tire me out and wear me down, causing me headaches, fatigue, light-headedness, or just making me more predisposed to being hangry.  And that’s the ideal case, too; if I do readings for people who have some really heavy shit going on, or who are being meddled with on a spiritual level by people throwing curses at them or by spirits obsessing over them, or if mental illness comes out in the reading or in their behaviors that play out on a spiritual level, then the problems ramp up real quickly.  And that’s all on top of the actual personal interactions I have to work with to act, not just as seer, but as counselor to make sure the person can integrate my advice in a healthy, productive way that isn’t threatened by fear, jealousy, anxiety, mental illness, or the like.  Between the energy I’m putting out, the energy I have to put up with, and the constant personal investment I have to make to accomplish the reading, it’s truly no small matter.

So, to prepare myself for a divination (and especially any string of divinations, like for a psychic fair or if I have multiple appointments lined up on the same day), I’ll be sure to take a special bath to protect myself while enhancing my sight and quickening my tongue, warding the reading space to make sure the information comes out clear without spiritual interference, and wear my preferred diviner’s charms and recite my prayers to make sure all goes well; to wrap things up, even if I’m dead tired from doing everything above, I’ll make myself cleanse the area of the divinations along with myself, lock everything down, cut all loose threads that didn’t want to be tied up earlier, and then get a good meal and a good night’s rest.  It’s a lot to handle, but it’s absolutely necessary, because without such precautions and postactions, it’s almost laughably easy to get so tired you get vertigo, faint, pass out, fall sick, or come to some other bad end that results in physical illness or injury.  It’s not worth it to ignore these ameliorating actions, because the cost will always be higher in the end.  Over time, with practice, your spiritual stamina can be lengthened, your focus sharpened, your defenses strengthened, and so forth through routine meditation, warding, energy work, prayer, and so forth, but this only lessens the harm because you can deflect more of it at a time; it doesn’t eliminate the threat or effects of it entirely.  Tithonos syndrome is no joke, dear reader; if you engage with divination, this is a real risk you bring upon yourself.  Take care of yourself.

Then there’s Prometheus syndrome, which…I’ll be honest, I don’t think it plays out like this.  If the gods didn’t want us to speak about the future, they wouldn’t let us know it to begin with.  Consider what Apollo says in the Homeric Hymn to Hermes, where Hermes tries to strike a bargain with Apollo so that he could get in on the sweet, sweet gift of prophecy (emphasis mine):

But as for sooth-saying, noble, heaven-born child, of which you ask, it is not lawful for you to learn it, nor for any other of the deathless gods: only the mind of Zeus knows that. I am pledged and have vowed and sworn a strong oath that no other of the eternal gods save I should know the wise-hearted counsel of Zeus. And do not you, my brother, bearer of the golden wand, bid me tell those decrees which all-seeing Zeus intends. As for men, I will harm one and profit another, sorely perplexing the tribes of unenviable men. Whosoever shall come guided by the call and flight of birds of sure omen, that man shall have advantage through my voice, and I will not deceive him. But whoso shall trust to idly-chattering birds and shall seek to invoke my prophetic art contrary to my will, and to understand more than the eternal gods, I declare that he shall come on an idle journey; yet his gifts I would take.

In other words, Apollo cannot give prophecy to Hermes because Zeus has ordained that prophecy belongs only to Apollo, and that all those who seek to trespass on prophetic powers or augury or other omens without the proper license do so in vain, no matter what they try to bribe or tempt Apollo with.  Only those who are true and truly guided by the proper channels can obtain such truth from Apollo; all others will fail in the attempt.  In this light, I find it less likely that one suffers the fate of Prometheus in stealing fire from the gods for speaking what ought not be spoken, and more likely that one just says wrong things; at best, such a bad prediction is useless and without effect, but at worst, it can truly mislead someone into ruin of their own doing for paying heed to the wrong people.

That said, I think that there are three cases where Prometheus syndrome could actually take place:

  1. One has a pact with a particular spirit who acts as a familiar or tutelary divinity of divination, and that pact allows the diviner to rely on that entity for divination in exchange for honoring that spirit through sacrifice and payment, and relying on that entity only as much as that entity agrees to share.  To press that entity further than what they agree to can end up angering that spirit to the point of causing punishment, just as neglecting one’s own end of the deal by ignoring or foregoing sacrifice and payment to them.  Still, this would less be a case of “speaking what ought not be spoken” and more a matter of “violating spiritual vows”.  If you rely on such a spirit for aid in divination, work such boundaries out for yourself, then stick to them; if you have a taboo or prohibition on divining for a particular topic (e.g. one’s eventual date of death), don’t try to pry into those secrets.
  2. While all the above makes sense to me from my Western perspective, I can’t discount that there may very well be cultures and traditions where divination is truly seen as a means of theft from the gods, and the methods they use actually work out in that way.  I can’t speak to this, but it may well be that any such form of divination is truly like Prometheus stealing fire from Olympos, which would them open them up to punishment.  I can’t say for sure, but it’s not something I can discount.  To avoid this, try a different system of divination and cosmological worldview that doesn’t see it this way, I guess?
  3. The last case would technically be considered an inverted Prometheus syndrome; rather than suffering punishment for speaking what ought not be spoken, I find it a very real threat to not speak what ought to be spoken.  In other words, if you see something in a divination, you as the diviner are obliged to inform the client about it, especially if it’s about a danger or risk to their well-being.  The idea goes that whatever you don’t inform the client of comes back to hurt you instead; it’s thus in your best interest to speak everything that you see and can correlate into a cohesive story (and the once-off “just popped into my mind” bits, too) to the client.  That way, the client has as complete and thorough understanding as can be given to them at the time, and the diviner can say that they did their best to help the client.  After all, knowing is half the battle, but if the diviner withholds knowledge that they’re privy to from a client that the client is paying for, not only is it dishonest, it also opens up the diviner to either punishment or “taking the hit” for the client simply from whatever is coming for the client.  Of these three cases, it’s this inverted Prometheus syndrome I’m most concerned about, but that can be resolved pretty easily: don’t lie in divination, don’t hide in divination, don’t mislead in divination.  If you speak what you see and all that you see as best as you can, then not only do you uphold your own professionalism in divination, you also hold yourself clean and free from the repercussions of problems that you’d otherwise stand in the way of.

So much for Prometheus syndrome and Tithonos syndrome.  Then there’s Teireisias syndrome, which…I dunno.  Like, I know plenty of diviners of all kinds: male, female, trans, nonbinary, straight, gay, queer, old, young, abled, disabled, of every race and every socioeconomic class and every attractive quality (or lack thereof).  I haven’t really noticed much of a pattern in seeing whether “disabled people make better diviners” or “gay men make better prophets” or whatnot, so for me, I’d probably chalk Teireisias syndrome up to more of a myth than something to actually consider as a thing.  I suppose it’s more like self-selection or selection bias; consider, after all, that many people who get involved in the occult arts and sciences tend to already be outcasts, and being different in some way (queer, nonbinary, disabled, poor, neuro-atypical, etc.) is a big cause of being considered outcasts.  I guess it’s like how many men think women talk more than they do; if they see queer/nonbinary/otherwise-different people doing divination, then it’d be a matter of overrepresentation becoming rumour becoming fable rather than something mystically inherent in different people.  But, hey, if it helps us with getting more business, you can bet I’ll play my asthma, bad knee, and gayness up for as much as it’d be worth, and I’d encourage everyone else to do the same with whatever makes them different (so long as they’re also, yanno, competent enough to be worth it).

Those are my thoughts on diviner’s syndromes that we might encounter, along with some of the dangers and problems we face and how we might begin to rectify them.  What about you, dear reader?  If you’re a diviner yourself, have you noticed any problems that you encounter with divination that affect you on a spiritual or physical level?  Do you know of any tales, cultures, or myths where divination is taken as a last resort out of fear of divine punishment (besides the whole Witch of Endor thing from the Book of Samuel)?  How do you try to keep yourself in as good a condition as you can before, during, and after divination?  Let us know down in the comments!

On Shrine-hoarding

I’m starting to slowly get back into my temple again for small tasks, hopefully leading up to bigger ones in the future (time and energy permitting, of course, and with the usual caveat that I need to spend my time and energy wisely between work, religion, home, friends, and the like).  As I mentioned in the last post, I’m slowly going through some of the stuff I have, either things I’ve procured or things I’ve made, and am putting some of them up on my Etsy store for others to buy and, hopefully, use in their own works.  Old woodburned placards, prayer beads, necklaces, altar supplies, even some stones and the like are things I’m putting up because…well, let’s be honest, I don’t need them.  I like them plenty, but most of these things aren’t things I’ll miss if I get rid of them.  The really important, vital, or precious stuff is going to stay mine and stay used, but then again, that’s the distinction, isn’t it?  If I use it, or if I know that I actually will use it, then it stays; if not, then it goes.

There’s a difference between stockpiling supplies for future use and simply hoarding stuff.  Raw supplies, stones, dirts, herbs, bones, beads, resins, and the like are all ingredients towards the Work that can be used in any number of ways; those are things that I can always use more of, even if I’m not running low or using at the moment, because they can come in use at the drop of a hat.  Those are things that we should all endeavor to hoard, absolutely, and use as needed.  The other stuff, on the other hand…spare crystal balls, unconsecrated statuary, beaded or otherwise handmade crafts meant for tools but never used for anything more than decoration, or other things that were made for a purpose but never really fulfilled it according to my desires, all those are things that I really have no desire to hold onto except for the sake of sentimentality or beautification.

One of the major hurdles in getting back to my temple work is that, in the…seven or so years I had to set it up, I amassed quite a bit of stuff.  Not a household’s worth, by any means, but I have shrines for the seven archangels, the Virgin Mary, my own guardian angel, the Three Kings, Hermes, Apollo with Asklepios with Dionysos, Aphrodite with Hephaistos, Saint Expedite, and Saints Cyprian, Justina, and Theocistus.  I have a small shrine to Hestia in the living room, and Demeter lives outside.  I have altars for my work for my conjuration/planetary stuff as well as my Mathesis work, and a more recent shrine to the planetary divinity of Saturn.  And all those are things I’ve kept; there are a handful of shrines or altars or other special working areas I’ve set up before and took them down either due to them having completed their purpose or things just not working out how I had planned or wanted.  And then there’s my initiation into La Regla de Ocha Lukumí (aka Santería), where I have a bevy of orisha shrines to maintain and work with (and which I’m marked to receive even more).  If I didn’t have a full-time job with a nontrivial commute, I could swing the determination and discipline to maintain all of these shrines and altars and work, but…I do have a full-time job with a nontrivial commute, and I don’t have the time.   Quite honestly (and it hurts to admit this), all the shrines I have is more than I can actually handle to maintain or keep up with.

To clarify some of my thoughts, let’s start with a bit of a distinction.  For me, an altar is essentially a working space, not meant for worship or veneration as much as actual spiritual or magical works to be done.  Conjuration of spirits, consecration of items, sacrifice of something, establishing crystal/energetic grids, those are all things apt and appropriate for an altar.  I only really have two of those, and while I like to keep them set up and ready to go, I can collapse them and set them up again or change them as needed and as desired.  Then there are shrines, which are meant for the veneration of spirits, gods, saints, or other divinities; shrines serve as a sacred seat or home for a spirit, in my mind, and are a physical representation of the relationship one has with them.  In that sense, for me to evaluate the meaning and need of a shrine is to evaluate the meaning and need of the relationship itself with the spirit of the shrine.  And that itself requires dialog with those spirits, recalling what pacts and vows one has with them, respect for and from those spirits, and honesty with oneself.

This is where my distinction between auturgic and lineage-based work comes into play.  Lineage is easy: you sign up for a specific relationship with a spirit, you’re given a set of terms and conditions to follow, you’re handed the powers and tools you need from your initiator, and boom, you’re set.  Just follow the vows you’ve signed up for, over which you have no say in except to say “yea” or “nay”, and you’re good.  Auturgy, on the other hand, is both easier and much more difficult: you establish your own parameters, vows, pacts, and agreements, and you determine how things work; you need to build your own tools and power and relationships, which can’t be handed to you because there’s nobody to hand them to you.  Most of my work is auturgic in that sense; I’ve built my shrines, I’ve consecrated my statues and talismans, I’ve set up my own protocols and rhythms of prayer and sacrifice for these spirits, and so I have say in how and when and whether these shrines should be established.  On the other hand, my Santería work is lineage-based, so I can’t just up and give Oshún a metal case to live in because I think it’d be more convenient for me; Oshún has what Oshún is supposed to have, what she wants, and what I’m obliged to give her.  More than that, I can’t ignore or just not work with my orisha, as that’d go against the agreements I signed up for with them; I don’t have say in those pacts, and to ignore them is to violate them.  That’s one of the costs—and strengths—of lineage.

But for the shrines (and relationships) that are of my own desire and design…well, there’s the hard choice of whether I want to keep them around, and if so, what really needs to stay on them.  I’ve taken down shrines before; for instance, once upon a time I wanted to set up a shrine to Hades and Persephone as part of a Hellenic approach to working with the spirits of the dead.  It never really got off the ground, even though I had all the supplies and niche set up and everything, so down it went into a box (and, if you’re interested, I still have the unconsecrated Hades statue and offering bowl, in case anyone ever wants to buy it off me).  Then there’s an erstwhile tronco I set up to begin initial work with Quimbanda spirits; I was able to make contact, such as it was, once I had my consulta, but…I never really got anywhere with that, and I didn’t have much of a purpose to work with them given the other works I had going on, and so I worked with them to disassemble the baby-tronco I had and to dispose of their implements in a way they directed and agreed to.  Point is, I’m not ashamed to acknowledge the decline or absence of a sufficiently necessary or stable spiritual relationship to where a shrine is no longer needed, and carry that through.  But, just because I’m not ashamed, doesn’t mean I don’t feel bad about it; sometimes I feel like I failed in maintaining my agreements and plans, and other times I feel bad because I realize that the designs and purposes I had in developing something didn’t turn out the way I hoped for and have to accept that keeping a shrine set up without maintaining it isn’t doing me or the spirit any favors.  I have a few such shrines at home that I really need to talk with to see about just that.

But even then, even for the shrines that I do want to keep set up, there’s the notion of clutter and hoarding things.  I’ve seen some beautiful shrines by other occultists and priests online, and some even in person, where there are these beautiful, intricate, elaborate setups girded by chains and beads and all sorts of everything.  You know, the highly Instagrammable/Facebook viral share-worthy pictures, the ones that are actually done up in real life and not just a temporary setup for a shadow-cloaked shot in the light of a single candle’s flame.  I love the aesthetic, but…I’ve come to realize that I have neither the space nor the means to actually do that for myself, but more than that, I’ve come to realize it’s not my style, either.  I’ve decked out some of my shrines in the past, but I don’t need to live in a city of multiple Parthenons, where each shrine’s district is filled like a forest with votive offerings or whatnot.  Especially with the influence of Santería now, I see the simple elegance of just giving what’s enough and what’s needed for a shrine.  If a particular implement is needed for the functioning of the shrine or the use of the spirit within, by all means, give it!  But decorating it like a Mardi Gras parade and accumulating everything under heaven that even has a shadow of a tangential relationship to that spirit for the sake of having it be pretty is…well, it ends up collecting more dust than it’s worth.

A shrine doesn’t need much to be effective: an image or physical representation of the spirit, maybe a place to set lights or incense, maybe some implements or tools directly associated with them that one has a strong feeling (if not an explicit or confirmed directive) to provide, perhaps some supplies to be left in the care of the spirit until it can be used in workings with or without them.  Space is at a premium, after all, in my temple room and house, and a shrine doesn’t often need that much space.  Barring specific protocols or vows, anything else is probably just decoration for the sake of the devotee and not the divine.  To accumulate more and more of those latter accouterments is just…hoarding.  Having more shrines than you need is likewise hoarding.  Both of which eventually become a burden, both to maintain the cleanliness of even a single shrine as well as to maintain your relationships with those spirits, and unless you’re actually getting something out of that arrangement, perhaps it might be better to cut back, both on the shrines as well as the stuff within them.  After all, you don’t need to be a dragon to be a devotee, and we’re not often worshiping dragons that demand devotional donations.  (Of course, if you are, then different rules apply.)

That’s one of the reasons why I’m going through my temple and cutting back both on the shrines and the stuff within them.  If I’m not maintaining a relationship with a spirit, or if that spirit isn’t maintaining a relationship with me, then there’s no real need for a shrine; it’d be best to disassemble it respectfully and confer with the spirit on how and where their sacred things should be disposed of, or if they can be given to another to care for them.  (Yes, Justice, I’m aware, and I haven’t forgotten, forgive me my lateness!)  If the spirit still wants to stay and I don’t want to maintain the shrine, then an agreement can likely be brokered to pare down the shrine to a minimum, shrink it, or hold onto something to make a temporary shrine with later as needed; temporary shrines, set up on unused or other working tables, are a great way to carry out devotional work every once in a while that aren’t otherwise a full-time thing.  Otherwise, if the shrine really is to stay as a permanent installation, then I’d go through all the things on it, see what’s not necessary or essential to the shrine, and consult with the spirit on how and where to dispose of the other things that they’re okay with parting with, whether it should just be thrown out respectfully, sold, given as a gift, or used for another purpose.  It depends, and it’s a careful, sometimes heart-scouring process, but a necessary one that I need to go through.  There are some things I want to get rid of, honestly, but the spirits are adamant I keep, whether for their own use or for my own in working with them, and it requires honesty and openness to be aware of these things.

I suppose that clearing out my temple room (and the other sacred spaces in my house more generally), taking a thorough account of my spiritual relationships with my courts and pantheons, and seeing what I really need for my Work is the first step to really getting back to working with them all.  After all, I can’t go into my temple for single-minded work if I dread walking in due to all the reminders of the missed offerings, forgotten festivals, and dust gathered on them distracting me for the purpose I walked in for.  If I don’t want to be distracted, then I need to fix the distractions, and in order to do that, I need to fix my shrine situation accordingly in a way that is best for both me and them.  Only then can I be really sure about my Work, my physical and spiritual spaces, and my spirits and the relationships I have with them.  And, hey, in the process, if I uncover any goodies that I don’t need or want anymore, someone else might be lucky enough to get them for something they need or want.  Besides, I have future projects I want to plan, and should any of those require shrines or a permanent installation of some sort…well, I’ll have to evaluate if I need to give anything else up to make the time, energy, and space for it, and whether I really need to go down that route, if nothing else will do.

If you’re facing a similar situation, then it might be well for you to do a similar disassembly and decluttering of shrines and shrine stuff.  We can’t all be full-time priests tending to and taking care of all these temples of our own design; with our limited time and energy, we can only take care of what we must and what we really need to.  Be honest with yourself, and be honest with your spirits.  If you need to limit your practice to just one or two things, then let your temple or sacred spaces look and function accordingly.  Hoarding shrines may make us look cool and hardcore, but as many occultists learn at some point, we’re in this for more than just looking cool.  If you can manage that while also getting the Work done, awesome!  If not, then simplify and focus on the Work.  They say, after all, that simplicity is the highest form of elegance; some people, like myself, could do with taking that to heart.

I was interviewed on Witches & Wine!

So, not that long ago, I was approached by the wonderful Chaweon Koo from her YouTube channel Witches & Wine, where she talks about various aspects of the occult, spirituality, and other related topics ranging from New Thought to Korean shamanism with experts and veterans in all sorts of arts. It’s a lovely channel with an entertaining host and buffet of topics and chats, and I highly recommend you check her out, subscribe on YouTube, and like her on Facebook!

Anyway, she and I had a good long chat one evening, and we talked about—you guessed it—geomancy, how to apply it, and what some of the pitfalls are in picking up the art.  It was such a good interview, but it also went on so long, that she decided to break it down into a two-part series.  At last, both are now up on her channel, which I share down below!  Check out the actual YouTube pages for timestamps for specific topics.

Part 1: Geomancy 101 — History and Theory

Part 2: Geomancy 101 — Practical Applications

(Also yikes the camera really does add twenty pounds, I need to find a better angle for myself.  I swear my chin isn’t that fleshy in real life.)

I had a lovely time chatting with Chaweon, and I hope you enjoy our conversations, too!

Also, lately I’ve been going through my temple and spiritual goods, and I’ve been doing a bit of spring cleaning for some of the old tools, supplies, charms, and other knickknacks I have and putting them up on my Etsy page.  If you’re interested in getting one-of-a-kind crafts that will likely never be made again, or if you’re interested in my ebooks or divination services, go take a look at the Digital Ambler on Etsy!