On the One True Geomancy (or Astrology, Alchemy, Etc.)

Within reason, of course, I enjoy fielding questions from my readers through social media, whether it’s through @s on Twitter or messages on Facebook.  I do my best to answer them as they come, and I generally have an answer, though it might take me a bit to compile it in full.  Sometimes, the answer just can’t be made simple enough for a quick message, and we need to engage in a proper conversation to flesh everything out.  However, on occasion, some of those questions or the discussions we have over them raise something up in my mind that I think needs to be explored more, and this is just one such an occasion.

One of my friends on Facebook—introduced to me by a mutual friend over (what else?) geomancy—had some questions and problems with reading over some of my posts, specifically where I catalog an assortment of geomantic texts’ attributions of elements to the figures.  Basically, in that post, I go over how there’s a lot of talk in books modern and classical about how to reckon the elemental rulerships of each of the figures, and there are a surprising number of variations about how to go about just that.  Modern confusion can arise from John Michael Greer’s use of a dual system of outer and inner elements of the figures, outer elements based on Zodiacal attributions and inner elements based on structural concerns, and I’m sure that I haven’t much improved on that with my own system of primary and secondary elements (though I find it increasingly useful).  My friend was happy to scrap the outer element system of JMG, but after reading my post, things only got more confused and muddled for her.  She vented a bit to me about some of her frustrations in learning geomancy from my blog:

I think I am a bit disheartened.  According to your work even the planetary rulerships vary from Agrippa to the Golden Dawn.  When I found geomancy, I was excited because it was based on numbers and my study of sacred geometry, and it made me hope that this system was at root based upon the same principles.  After reading a lot of your work. I am left with “everyone does it different, good luck!”

You know what?  That’s completely fair, and it’s easy for me to have lost sight of that.  I appreciate her bringing me back down to earth a bit by sharing her feelings with me on this.

As you may have noticed, dear reader, the Digital Ambler is my blog.  Yes, it’s a website where I advertise my services and ebooks and share my research and rituals and make myself available for a variety of consultations and readings, but first and foremost, the Digital Ambler is my blog.  I write about what I want on my blog at the rate I want with the focuses I want in the way I want; it is, after all, my blog.  However, I write my blog for the public to read not just to keep track of my own notes, experiments, projects, ideas, and studies, but also to help others in the occult, Hermetic, and geomantic communities as well.  Over the years, my blog has become something of a resource for many, and I take a bit of pride and satisfaction and fulfillment that I’m able to help at least a few people through my writing.

One of the ways I think I help is that I share my research and notes, and when it comes to geomancy, there’s a lot to research—about a thousand years, to be precise, across Africa, the Middle East, South Asia, and Europe.  Even with my limited resources, I have access to texts by John Case, Robert Fludd, Heinrich Cornelius Agrippa von Nettesheim, Christopher Cattan, John Heydon, Bartholommeo della Parma, Gerard of Cremona, and Pietro d’Abano, to say nothing of more modern authors ranging from Franz Hartmann to Stephen Skinner and JMG himself.  As time goes on, I hope to get access to even more obscure materials that exist in undigitized, microfiche, or manuscript form.  And, I expect, as I get access to more such resources, I’ll learn more about how geomancy was practiced by a variety of practitioners across the millennium it’s been in use.

As a researcher, it’s evident and plain to me that geomancy is not a single, fixed subject.  Yes, even from its inception and introduction into Europe, there have been many things fixed and stable about the art: the basic meanings of the figures, the basic use of the Court and Shield Chart, how to use the House Chart, what planets the figures refer to, and so forth.  However, there are a great many things that vary between one author and the next: whether this technique or that is more useful, how many variations on a single technique there might be, how to assign the zodiac signs to the figures, how to assign the elements to the figures, how to do this or that and…well, as can be seen across many of the posts on my blog where I document classical techniques, there’s a fair amount of variation in geomantic practice.  For me to introduce that into my blog is part and parcel of my research: I research to document what was done, no matter how it was done, so I can figure out what was kept back then and why, as well as what I might keep that works and how to make what works work even better.

Why is there so much variation in what was done?  Simply put, it’s because geomancy is not a monolithic tradition: there is no canon, no centralization, no governing authority that says “this is proper geomantic practice” and “that is not proper geomantic practice”.  We in our modern age are used to such centralized authorities certifying what’s in and what’s out or what’s good and what’s bad to the point where we take it for granted, and we expect to see that such centralization would be present in previous eras.  It’s simply not the case.  Sure, there were commonly-available resources and texts, especially after the invention of the printing press and the beginning of mass-produced books, but it still was nothing like the scale of today’s “Art and Practice of Geomancy” or “Geomancy for Beginners” or “Geomancy in Theory and Practice”.  What was available were texts produced on a much smaller scale available to a smaller percentage of wealthier people who could afford books within a much more localized region; besides those, there were actual, living, breathing geomancers who not only practiced, but taught as well.  Though I’m sure some students of geomancy kept in touch with others, each geomancer was likely to be left to their own devices, see what works, and see what doesn’t, then develop and refine their own practice on their own.  Couple a few decades of that with books that may not always be 100% correct or vetted for typos and clarity, and minor variations are bound to result.

The commonalities between different geomancers and texts vastly outweigh the differences between them, to be sure, but many of us who like to investigate the details and ply those for whatever we can might be foiled by encountering so many different ways to assign figures to elements or what have you.  As my friend said, it can often come across that, when I present my notes on how geomancers of the past practiced this art, it might just come across as “everyone does it different, good luck”.  To an extent…yeah, actually.  Everyone did do it different.  Heck, everyone still does it different; I don’t do the same exact geomancy that Stephen Skinner or JMG or Al Cummins or Eric Purdue might do.  We all understand the basics of geomancy, and the commonalities of our practices far outweigh our differences, but there are definitely differences to be had.

To be fair, though, this isn’t just a thing with geomancy.  Astrology has the same variations across its many thousands of years of practice and development based on era, land, language, and author.  Today, you’ll still find arguments about which house system is best, how to allot certain things to certain houses, whether the modern planets have any purpose in horary astrology, and so forth.  You’ll find the same thing in general Hermetic magic (Golden Dawn or Thelema? Lemegeton or Grimoirum Verum? Heptameron or Trithemius?), in ancient Greek religion (Hesiod or Homer? Attic or Doric? Delphi or Dodona?), and really in any ancient tradition.  No tradition is ever truly monolithic unless it was designed that way, and even then, if it’s at all taught and carried on by successive generations of students, there are bound to be variations.  That’s how we ended up with Theravada and Mahayana and Vajrayana Buddhism from a single teacher, and within each vehicle of Buddhism all the different sects and schools thereof.  That’s how we ended up with Catholic and Orthodox and Protestant Christianities, and all their own sects and denominations.  Spiritual traditions, sciences, and lineages are inherently messy in their development; as I said to my friend, “if it’s confusing, it’s because there are a lot of different voices shouting different things under the same big tent”.

So what do we do about it?  Is it really as simple (and confusing) as “everyone did it different, good luck”?  Well…yes, actually.  In my research-related posts on this blog, I don’t often just document what was done, but I also give my thoughts on what makes the most logical sense or what has the strongest justification, as well as share my own thoughts, experiences, and preferences on the variations on technique.  I do my best to show my own practices and why I do things the way I do and where I get the things I do from, but at the end of the day, it’s a combination of study and experimentation that informs my practice: study the things that are common and fixed in the tradition, experimentation to see which variations work best.  The way I teach geomancy is going to be different from other geomancers past and present because it’s going to be informed by my own practices, experiences, and experiments; consider that I find (much as Robert Fludd himself did) that the techniques to predict letters and numbers are crap. Heck, even among geomancers today, what I consider vital and important to the art (as far as details go, at least), Al Cummins may find ridiculous or nonsense, and vice versa.  That’s fine!  We each have our own opinions informed by our own studies, and that’s great!  It’s not going to be as simple as 2 + 2 = 4 where there’s only one right answer, but it’s going to be “which art movement is better to understand the 19th century occult movements, Pre-Raphaelite or Art Nouveau?”.

If you’re looking for the One True Geomancy (or One True Astrology, or One True Solomonic Grimoire, or One True Alchemy, etc.) with all and only the right techniques, well, you might be disappointed.  There’s really no objective, centralized, certified Manual of Geomantic (or Astrological, Solomonic, Alchemical, etc.) Practice out there, nor will there ever be.  The best you can do is find a single teacher and study what that one teacher teaches, and even then, they might change their views over time, just like you will.  In the meantime, though it might be a rough road to follow, learning what was done and seeing all the variants out there of a given technique is helpful because it informs you of what was done before to give you an idea of what works and what options you have when working your own practices.  In doing so, you have guides that point in useful directions (maybe not always the right directions) to show you where you should focus your practice or steer your practice towards or away from.  Experimentation is a must in this and every kind of occult art, but you can and should listen to your peers and colleagues and teachers to see what was done before so you don’t invent the wheel all over again and again and again.

Follical Oppression

This was a post I made long ago back when I had a Facebook account, and then a Tumblr account.  I don’t have the original text anymore, so I rewrote it, but it’s among my better pieces of writing and thought.  I just felt like writing and getting this off my chest, but chew on this for a bit, if you like.

Imagine that you’re a brunette.  You were born that way, but it’s natural and it looks good on you.  The thing is, though, that you’re the only brunette you know: everyone else around you, everyone you’ve ever seen, is blonde.  Growing up, all your family members were blonde, as were your friends and teachers.  It’s all you ever saw, and once you developed a sense of self-awareness, you began to feel self-conscious about it; when your schoolmates developed a sense of meanness, they started making fun of you, calling you “poophead” or “dirty hair”.  Sometimes, you’d feel so bad about yourself that you’d run home crying from school, or you’d develop a fear of hanging out with anyone, wary that they’d judge you for something as stupid as your hair color.

Your parents hoped it was just a phase that you’d grow out of and become blonde once you grew up a bit.  Your friends generally lost interest in hanging out with you, not wanting to be associated with someone so stand-out weird.  The more you look at the world, the more you see how pervasive blondeness is: all the movies, television shows, and music videos you’ve ever seen have blonde people; all the people in the government or positions of power have blonde hair (when they have hair left, that is); all the ads you see in magazines or on the roadsides all feature blonde people.  It gets to you, and makes you feel less and less accepted over time.  It’s like everything is geared towards blonde people, leaving you with a feeling of isolation.  It wasn’t your fault that you were born a brunette, though; that’s just how you are.  

You graduate high school, and now that you’re a little older and trying to be accepted in the world and get into a good job or college, you’ve tried making over your image.  You tried cutting off your hair to pull the bald look, but that only got frustrating with how much maintenance that required, and people would continue to look at you funny but for less-mean reasons.  You tried wearing a hat, which covered up your hair and what eventually became your shame.  That worked even less well than buzzing it all off, since people would still be able to see it peek through under the brim or when you’d take it off.

You once tried dying your hair blonde, and that worked well.  People who didn’t know you before took a liking to you without question, and those who did know you instantly became more friendly.  People started accepting you because of such an easy trick, but it bothered you.  Blonde hair didn’t really match you or your look, and it was hard to get used to.  Plus, you had to keep redying your hair to make sure nobody saw the roots.  It wasn’t a permanent fix, though, and you knew that as soon as you cut off the illusion, people would go back to turning their back on you.  Dying your hair was costly, both in terms of money and mental health: to have to keep up the illusion, set up in utter privacy, around everyone in public, without letting anybody know, for an extended period of time is no easy thing.

Eventually, you hear of some blonde-purist groups who insist that anyone who isn’t blonde is, well, unacceptable to put it mildly.  They claim that brunettes and redheads (another rare color that you’ve only ever seen about in mocking jokes) are despicable people, only barely better than those freaks who dread their hair, dye it crazy colors, or decorate it with beads or extensions.  They absolutely hate anyone who isn’t blonde like them; although most people don’t associate with those purist guys, they don’t necessarily disagree with them either, or at least keep silent about their own views.  Still, even if you kept dying your hair every day to be blonde, your blood would always run cold when you see shirts or logos of those kinds of groups.  The fear that some people would find out about your secret sometimes has you curled up in bed at night, crying or trembling out of terror, hoping that nobody saw your roots that you only just noticed when you got home.

You know that some of your friends support the existence of brunettes, so long as they don’t try to dye their or others’ children’s hair, and some of your friends just don’t care or even like to keep brunettes and the like among their friends.  However, you’re often too scared to let anybody know about your secret, which shouldn’t really matter since it’s just hair color, but you know that there are people potentially surrounding you that would gladly hurt you for being what you are: alive and different.  One of your friends revealed to you that he’s also a brunette, but he just keeps his head shaven; still, you kinda admire the guy for even admitting it to you, even though you’re still too scared to reveal it to anyone else.  Your parents know, but they don’t mention it to anybody, and your old friends from school, if any were actually friends after the bullying, are all moved away and far removed from your current life.  As far as anyone around you knows, you’re blonde, and it’s killing you to keep that up, but you’re too scared that it might kill you worse if you don’t.

Now, replace every reference to blonde hair with straight, and brunette with gay or queer, and now you know what it can be like for a queer person to live in the world.  There’s so much discrimination going on against people based on their sexuality, sexual orientation, and sexual identity when it’s all really bullshit.  It’s no more a choice than it is what color your hair is: you can feign asexuality, keep it all a secret, or stay in the closet and pretend to be straight, but if you’re queer, you’re queer.  That’s really all there is to it.  Thinking some people are worse for liking who they like or dressing how they feel proper is about as ridiculous as wanting to hurt someone for being a different hair color.  Two cases in point: Kick a Ginger Day, and Aryan Pride.  Neither are cool, kids.  Don’t participate in either.

Plus, with there being so much in the social sphere oriented towards the straight crowd, it really is easy to just pass over the queer crowd and ignore their existence, needs, and dreams.  They’re still human, and desire human things, true, and I’m not suggesting that we have a queer-content quota for the media, but making the assumption that someone’s straight or gay off the bat isn’t helpful; that’s heteronormativity, and should be consciously toned down whenever possible around strangers until you actually know about them.