Search Term Shoot Back, January 2015

I get a lot of hits on my blog from across the realm of the Internet, many of which are from links on Facebook, Twitter, or RSS readers.  To you guys who follow me: thank you!  You give me many happies.  However, I also get a huge number of new visitors daily to my blog from people who search around the Internet for various search terms.  As part of a monthly project, here are some short replies to some of the search terms people have used to arrive here at the Digital Ambler.  This focuses on some search terms that caught my eye during the month of January 2015.

“rufus opus phone number” — Please don’t stalk my instructor.  Nobody likes an unbidden phone call from some random person.  I don’t know it and chances are you shouldn’t know it.

“alternative to isopsephy egyptian” — Alas, this isn’t possible.  Isopsephy is the Greek term for gematria, which is a method of numerology that corresponds individual letters of a writing system to individual numbers.  In this way, we can treat whole words or sentences as mathematical or numerical objects, using numerology to divine alternative or occult meanings from them beyond what the words themselves say.  However, this is only possible if there exists a mapping between letters and numbers.  Some writing systems that do this include Hebrew, Arabic, Greek, and Amharic.  However, many writing systems do not, and Egyptian writing (I assume hieroglyphs) is in this category.  For one, Egyptian hieroglyphs don’t use “letters”, where each symbol represents a distinct sound devoid of independent meaning; rather, they used a complicated system of ideographs and semanto-phonetic symbols to represent ideas and sounds-paired-with-meaning, while they used a separate set of glyphs for numbers, and never the twain had met.  Thus, there doesn’t exist a method of numerology involving Egyptian hieroglyphs in the same ways as Greek isopsephy or Hebrew gematria.

“how to clean oshun eleke” — If you have to ask, you probably shouldn’t be doing it.  Find your local santero/santera, or go to your padrino/madrina, and have them do it for you.  Next time, be sure to take more care in wearing your elekes.

“favorable fields generated by orgone on growing cannabis” — You’re considering wasting precious grow-space for weed by trying to add in congealed robot vomit?  How gullible of a hippy are you?

“instant huge cock satan” — It never ceases to surprise me how many people are literally willing to sell their soul or make deals with the Devil for a bigger dick.  There’s really no good and safe way to increase penis size; pills and the like are bunk, and training like jelqing or penis pumps can potentially be overdone and leave your dick literally burst.  If we have such a hard time with this using utterly physical means, how much more so with spiritual ones?  Be content with what you have, guys.  Trust me, if you know how to use it, that’s the best thing.  It doesn’t take much to feel full or have a good time.

“what liquor do you use to conjure spirits” — Depends on the spirit.  Tradition can dictate a lot: Hellenists use wine for some of the theoi, many Caribbean traditions use rum, Brazilian ones use cachaça, Shinto ones use sake, and so forth.  The keyword here is “spirit”, as in any alcoholic volatile beverage; most spirits won’t turn them down!  That said, ask the spirit directly.  Every god, spirit, ancestor, and the like have their own preferences above and beyond what tradition may dictate; while I offer red wine to Hermes, I’ve heard of some people getting a preference for wine coolers.  If you knew that your late great-grandfather loved scotch, pour him a glass of Glenfiddich once in a while.  If a particular culture hero was famous for owning a brewery, try offering them a glass of beer that they were known to make or love.  Ask them, and use your intuition.

“is bornless rite necessary” — Depends on what you need it for, but the Bornless Rite (or Headless Rite, Liber Samekh, Stele of Ieu the Hieroglyphist, etc.) isn’t necessary in the same way as any other ritual isn’t necessary.  It really does help, though, especially in the fields of exorcism and gaining contact with the Holy Guardian Angel.  If you want to achieve either of these things, then the Headless Rite is awesome.  It’s by no means the only way to do them, but it’s a good one.  Give it a try; you could do much worse.

“occult offerings workplace” — This is an awesome idea, and one I use.  The general rule, no matter what kind of job or office/work environment you may have, is BE DISCREET.  By all means, use all the pomp and circumstance you may want when you’re at home or in a secluded grove in the forest or cliff on a mountain, but in an office, factory, restaurant, or clinic, you don’t have that luxury.  Consider memorizing a prayer and muttering it under your breath while looking at a particular innocuous devotional object you may have (a peacock paperweight for Hera, a soldier action figure for Ares, an obsidian necklace for Tezcatlipoca, etc.).  If you have a desk or locker, consider using a secluded corner that won’t draw much attention and set an equally-innocuous figurine there as a focus and a glass or mug of water, coffee, tea, or juice out for them.  If you can’t afford this, use a break to go to the bathroom, out back on the porch, or outside to a crossroads and make a quick, quiet, and short offering there.  Not everyone has the ability to do that, though, so modify your method to suit your circumstances.

“greek dicks” — I know there’s a trend to “go Greek” in a lot of ways, what with this cultural openness encouraging Greek yoghurt and buttsex and Hellenism and all sorts of stuff.  Mediterranean stuff and things are hot!  That said, have you also considered fantasizing about Turkish oil wrestling?  Because I certainly do.

“very large dicks” — Not just large dicks, but very large dicks!  Honestly, this is just lazy searching; using the word “very” is lazy writing, anyway.  To wit, I quote John Keating from the movie Dead Poets Society:

So avoid using the word “very” because it’s lazy. A man is not very tired, he is exhausted. Don’t use very sad, use morose. Language was invented for one reason, boys—to woo women—and, in that endeavor, laziness will not do. It also won’t do in your essays.

“god hermes pray protection from rape” — …are you aware of the corpus of Greek mythos at all?  While I know certain things aren’t culturally translatable from 2500 years ago to today, the Greek gods tended to do whatever they want or whomever they want and whenever they want.  This includes forcing themselves upon any number of mortals, men and women alike, sometimes to great ends and sometimes to awful ones.  Hermes doesn’t really operate in the same way as his brother Apollo or father Zeus and isn’t one to have very many sexual exploits of his own, but he’s better at setting up clandestine affairs and lovers in secrecy and shadow.  While he can be called upon for escape and protection, like with Europa from Hera, this is more from wrath and less from rape.  Then again, Hermes is a god of many things and is a microcosm unto himself, so if you want a way out of anything, definitely give it a try.

“dee’s enochian demons killing symbols” — As far as I’ve read of Dee, he never had any such symbol.  Medieval and Renaissance occult works don’t usually describe the killing of demons, usually only going so far as to say they can be bound but not killed.  The implication is that demons are immortal and unable to be wounded by mortal means.  However, there are some symbols that are related to Solomonic designs that can maim or kill demons, but that’s another topic entirely.

Greek Onomancy: The Sphere of Democritus and the Circle of Petosiris

I don’t consider all systems of divination to be equal.  More specifically, I don’t consider all that is considered to be divination to be actual divination.  Geomancy, Tarot, augury, extispicy, horary astrology, and the like are divination systems to me: the interpretation of omens from physically random, spiritually determined sources by means of inspiration and technique.  This is distinguished from prophecy or clairvoyance, which is sheer revelation of messages or sights from the gods, and it’s likewise distinguished from purely mechanical methods of prediction, such as economic and weather forecasts derived from mathematical formulae alone.  All these things, however, share something in common: revelations about the future.  As a diviner, I find this an extraordinarily useful field of magic and occultism, and one of the things I insist those who are interested in magical practices to investigate first.

However, I don’t rank numerology among useful methods of divination or prediction.  I never have, and I doubt I’ll ever ascribe it the same level of predictive power or flexibility as, say, geomancy, and I put numerological methods of divination in the same category as phrenology, palm reading, and other forms of physiognomy.  Something about the use of fixed factors in divination irks me, especially when it comes to matters of names, number, and the body.  Then again, I consider my natal horoscope in astrology to provide useful information, and I do consider haruspicy to be worthwhile; I suppose some fixed factors can be used in divination, if applied judiciously enough.  Moreover, even if I don’t consider such methods to be the most reliable or trustworthy, I’d appear to be in the minority with that view, considering how much of the old literature dating back to Hellenistic times is devoted to these topics.

One of the most well-known and well-used forms of numerological divination involved the isopsephia, or Greek gematria, of a person’s name in determining their health or lack thereof.  Divination was heavily used as a prognostic tool in medicine up even through the Renaissance and early modern times, sometimes through pre-modern medical means like uromancy, sometimes through astrology, and sometimes through numerology.  One such method of numerological divination using names, sometimes called “onomancy”, involves determining whether a patient will live or die from their illness based on their name and the date on which they fell ill.  Although my resources are scant, mostly coming from some Gutenberg texts and the PGM, let me describe two (or three) ways Greek name divination was used with isopsephy to determine how a given matter would turn out.

A few notes first:

  • When we say “the day on which the person fell ill”, we mean the lunar date starting with the Noumenia.  Thus, if someone fell ill three days after the Noumenia, then the day number of the lunar month would be 4.  If someone fell ill on the last day of the month, i.e. the New Moon, then you’d need to check whether that month had 29 or 30 days.  We note the day that someone fell ill based on when they took to rest; for us modern people, that might be the first morning we just couldn’t get out of bed to go to work or class if we were feeling okay the night before, or the very day we suddenly fell nauseated and went home to rest from the office or school.
  • Obviously, given the advance of modern medicine, people don’t tend to get sick as severely or as fatally as they used to (but who knows, that’ll probably change given the end of useful antibiotics and the rise of superbacteria looming over us).  While it’s possible someone could always die from an illness (gotta love human mortality!), consider the more dire warnings given by these divination methods to be something indicating a chronic, debilitating, or acute disease, while the more mild warnings something comparably mild to endure.
  • In mathematical notation, the percent sign (%) used as an operator indicates the “modulo” operation.  While the division mark (÷) indicates division, the modulo mark indicates the remainder.  So, 28 ÷ 9 = 3.333… or 3 with 1 as a remainder, while 28 % 9 = 1.

The first is the Sphere of Democritus, a prognostic technique from PGM XII.351.  This technique determines whether a sick person will live or die based on their name and the calendar date that they fell sick.  First, calculate the isopsephic value of the person’s name and add to it the day of the lunar month on which they fell sick, took to bed, or called out of work.  Once this sum has been found, divide this sum by 30 and take the remainder.  The text gives a rectangular chart divided into two parts; if the remainder is in the upper part, the person will live, but if in the lower part, the person will die.

fig3-hi

  • They will live if the remainder is 1, 2, 3, 4, 7, 9, 10, 11, 13, 14, 16, 17, 19, 20, 23, 25, 26, or 27.
  • They will die if the remainder is 5, 6, 8, 12, 15, 18, 21, 24, 22, 28, 29, or 30.

So, let’s say it’s 200 AD, and my name is actually polyphanes (Πολυφανης), and it’s a few days before the full moon, say the 12th of the lunar month.  I suddenly get a fever and I decide to go to bed, and a healer-magician comes by and runs some tests.  The isopsephy of my name is 1339, and added to the day number 12, this yields 1351.  1351 % 30 = 1, and we find 1 in the upper portion of the Sphere.  Good news!  I’ll be fine.

The next method is the Circle of Petosiris, which was popular enough back in the day to take several forms.  I found two such methods which are essentially the same to each other and to the Sphere of Democritus, but the level of detail is different.  The idea, however, is the same, at least for the first Circle of Petosiris: take the isopsephic value of the person’s name and add it to the day number of the lunar month on which they fell ill.  However, instead of taking the sum and dividing by 30, here we divide by 29 and find the remainder.  Instead of just determining whether someone will live or die, we get more detail:

fig1-hi

 

  • Great life: 2, 3, 7, 9, 11,
  • Average life: 13, 14, 16, 17, 19, 20
  • Short life: 22, 23, 26, 28,
  • Short death: 1, 25, 27, 29
  • Average death: 4, 10, 15, 18, 21, 24
  • Great death: 5, 6, 8, 12

Let’s say that, once more, I’m sick and instead of calling over the healer-magician from before, I call over a different magician who uses the Circle of Petosiris instead of the Sphere of Democritus. Again, the isopsephy of my name is 1339, and added to the day number 12, this yields 1351.  1351 % 29 = 17, and we find 17 in the “average life” section of the Circle.  Good news!  I’ll live reasonably well once I recover without too much a threat of relapse.

The second Circle of Petosiris is more complicated, however, and involves a slightly different method than the first Circle of Petosiris and the Sphere of Democritus.  Generally speaking, however, the technique used for the first Circle can also be used for the Second, dividing by 30 instead of 29, but with a slightly different arrangement of numbers:

fig2-hi

 

  • Great life (speedy recovery): 11, 10, 9, 7, 3, 2
  • Small life (recovery within seven days): 22, 23, 26, 28
  • Small death (destroyed within seven days): 27, 25, 30, 1
  • Great death (speedy death): 12, 8, 5, 6
  • Brightness (vertical line above horizon): 13, 14, 16, 17, 19, 20
  • Darkness (vertical line below horizon): 4, 15, 18, 21, 24, 29

Another method can be used in this Circle such that one takes the isopsephic remainder of the person’s name divided by 30 and compared against the day number of the lunar month on which they fell ill.  These are then both compared against each other.  If both numbers are in Brightness, the combination promises a good figure; if both in Darkness, an unfortunate one.  If the day number of the lunar month is Bright and the number of the person Dark, then misfortune will occur under the pretense of fortune; if the number of the person is Bright and the day number of the month is Dark, the person will do well eventually though they’ll be in danger.  This method is extended more generally such that if one number or the other or both are above the horizon or below, we can get similar answers, though the Bright and Dark numbers themselves appear to be middling between “great life/death” and “small life/death”.

Once more, I’m sick and instead of calling over the healer-magician from before, I call over a different healer who’s much fancier in his techniques and who uses the this second Circle of Petosiris instead of the other methods. Again, the isopsephy of my name is 1339, and added to the day number 12, this yields 1351.  1351 % 30 = 1, and we find 1 in the “small death” section, where I might die within seven days due to the illness.  However, if we compare the numbers of my name and the number of the lunar date, then we compare 1339 % 30 = 19 against 12; 19 is Bright (above the horizon) and 12 is Dark (below the horizon).  All told, this will be reasonably chancey for me, but I should be able to live and get through this with enough help, though I’ll be in danger of dying all the same.

The “lobes” around the edge of the Circle are, starting at the 9 o’ clock position and going clockwise, indicate both the course of the Sun around the Earth in a single day as well as the four elements:

  1. Midnight (Arctic stars over the earth)
  2. Fire
  3. Sunrise (Rising above the earth)
  4. Air
  5. Noon (Midday over the earth)
  6. Water
  7. Sunset (Setting under the earth)
  8. Earth

The octants on the inner circle say much the same thing, though these are really quadrants, since each pair of octants has the same text.  Much as with the outer lobes, these use astronomical phenomena to describe times of day, though some of them don’t make sense (the Arctic stars only ever stay in the north).  Starting at the upper left quadrant and going clockwise:

  1. Nighttime (Arctic stars over the northern earth)
  2. Daytime (Midday over the northern earth)
  3. Nighttime (Midday under the southern earth)
  4. Daytime (Arctic stars under the southern earth)

Translation, Transliteration, and Greek Letter Magic

One of the more common sets of search terms I get on my blog, for some reason, involves how to write Japanese words, characters, or kanji in English, or whether there’s a Japanese to English alphabet conversion.  I mean, there are ways to write Japanese using the Roman script (which is what the English alphabet actually is), but it’s not translation, and people are stupid and don’t understand the basics of writing things in different languages well.  Let me clarify some linguistic terms:

  • Translation is the conversion of words with meaning from one spoken language to another.  For instance, to say the word “love” in Latin, you’d say “amor”, ερως in Greek, (“erōs”), and 愛 in Mandrain Chinese (pronounced “ài” with the voice falling slightly from a high level to a lower level).  The meaning is preserved although how it’s pronounced is not.
  • Transcription is the conventional means by which one writes a spoken language in a graphical, non-spoken medium.  For instance, for English, we use a variant of the Roman script as conventional, while Japanese uses a mixture of hiragana and katakana (syllabic scripts) combined with kanji (Chinese characters).  I could write English using Devanagari, the writing system most commonly used in India to write, say, Hindi, and it’d be a way of transcribing spoken English, although only people who use Devanagari could read it.
  • Transliteration is the conversion of written symbols from one writing system to another.  As opposed to translation, transliteration preserves the sound of a word while the meaning is not.  For instance, my name “polyphanes” in Roman script is written πολυφανης in Greek alphabet, ポリファニース in Japanese katakana, and полыфанис in Russian script.  The sound is preserved across each, although it has no meaning in any language but Greek (meaning “many appearances”).

It must be remembered that a writing system is not a language; a writing system is a means by which one transcribes a spoken language with a set of symbols that represent sounds or meaning, and a spoken language is a means by which one person orally communicates to another person.  However, the two are not the same; consider the status of Hebrew, German, and Yiddish.  “Hebrew” refers both to the spoken language used in Israel as well as the script used in, say, the Torah; “German” refers to both the spoken language used in Germany as well as a variant of the Roman script used to represent the same.  Yiddish, however, blends the two by using the writing system of Hebrew but the spoken language of German.  A German speaker can understand spoken Yiddish but could not read written Yiddish (because it’s written using the Hebrew script); a Hebrew speaker can not understand spoken Yiddish but can read written Yiddish aloud without understanding its meaning (because the Hebrew script is here transliterating German words that have no meaning in spoken Hebrew).  I gave an example about all this specifically with Japanese back in my January 2014 Search Term Shoot Back:

“japanese alphabet with english letters” — This is one thing I really don’t get; so many people have come to my blog looking for Japanese writing translated into English, when I’ve mentioned Japanese four times on my blog to date, and none were about transliterating Japanese into English.  First, Japanese does not use an alphabet; an alphabet is a system of writing that uses letters to indicate either consonants or vowels.  Japanese uses several writing systems, among them kanji (Chinese characters that are combinations of semantic, phonetic, and pictoral images drawn in a codified way) and the syllabaries hiragana and katakana.  A syllabary is a writing system that use letters to indicate syllables, often consonant-vowel combinations.  Thus, while English uses the two letters “k” and “i” to write the syllable “ki” (as in “key”), Japanese might use キ (in katakana), き (in hiragana), and any number of kanjifor the syllable depending on the context and meaning of the character; some might be 幾 (meaning “some” or “how many”), 氣 (meaning “energy” or “atmosphere”), 木 (meaning “tree”), 箕 (referring to the “winnowing basket” constellation in Chinese astrology), or any other number of kanji, all of which we would transliterate as “ki”.  So it’s not as easy as it sounds; not everything is an alphabet!

So why am I talking about writing systems and languages?  Because this is a fundamental distinction between writing systems and spoken languages, and it impacts mathesis and grammatomancy, and Greek letter mysticism and magic more generally, in an important way for many of us non-Hellenes.

As I’ve mentioned elsewhere, the use of stoicheia is a valuable tool in mathesis and grammatomancy.  It’s like isopsephy, or Greek gematria, in a lot of ways, but instead of evaluating a word in Greek using number, we evaluate it using the forces of planets, zodiac signs, and elements.  For instance, if we wanted to use the Greek name ΜΑΡΙΑ, “Maria”, we’d say that it’s a mixture of the forces of Libra (Μ), Capricorn (Ρ), the Sun (Ι), and the Moon (Α), perhaps indicating a balance of masculine and feminine or receptive and active powers balanced through darkness turning into light.  It’s a useful tool, especially when interpreting barbarous words of power that are best or originally written in Greek, but we have a major stumbling block when we come to the use of non-Greek words and names that aren’t historically written in Greek.  After all, I only know of systems of stoicheia and isopsephy for Hebrew and Greek, and I generally distrust anything for the Roman script since it’s highly language-specific, yet most languages I work with tend to be written in Roman.  Thus, for me to get a meaning out of something normally written in Roman script or one of its descendants (English, French, Spanish, German, Swedish, etc.), I need to find a way to transliterate a non-Greek word into Greek script.

Consider my first given name, Samuel.  Samuel is a Hebrew name, originally written שְׁמוּאֵל (ShMVAL) and pronounced something more like “shmūwehl” originally.  However, in Latin, it’s written SAMVEL, and pronounced “sahmwel” as in modern Spanish.  In Greek, however, the name is written Σαμουηλ, or Samouēl and pronounced “samūīl”.  Since my name is natively a Hebrew one, I find a good argument to use Hebrew gematria and stoicheia for analyzing it, but since I also have a correspondingly clear way to write it in Greek, I can just as easily use Greek stoicheia and isopsephy for it.  However, the problem is that the meaning of the name is not preserved; in Hebrew, depending on your interpretation, the name means “God has heard” or “Name of God”, while in Greek it’s just a string of letters that’s pronounced “samūīl”.  If we were to translate the name, we’d end up with either Θεοκουσος (“Theokousos”) or Θεονοματιος (“Theonomatios”); these are straightforward translations of the name, and while we preserve the literal meaning of the name, we end up with radically different spellings, pronunciations, isopsephies, and stoicheias because the pronunciation, and thus the spelling, have changed.  So we can either go with the conventional spelling of Σαμουηλ, or we can go with the translation (properly “calque”) of Θεοκουσος, though I’m inclined towards the former, since a name is what you’re called, and the literal meaning of a word is often occluded by the importance of pronunciation (cf. all the barbarous words we use, which we don’t know the meaning of but we pronounce and intone them all the same for great effect).

Worse yet, the problem with my name is simple compared to many others, because Samuel is an old name in a well-known and well-translated/well-transliterated text in Greek from Hebrew.  Other languages, such as Chinese or Russian or parts of Africa, have no standardized way to transcribe names or words from their languages into Greek; the closest you can get is what best approximates the sound of it, unless you want to go the way of calquing things, which…honestly, if someone called me Theokūsos, I’d never respond to it as I would Samuel, so calquing is basically right out.  For many names in English, it can be easy, since Greek and English tend to share many sounds; for some languages like Chinese, this can be exceptionally difficult, since Chinese has many sounds that Greek does not, and the Greek alphabet isn’t equipped to handle the sounds or structure of Chinese spoken language.  (Worse, there’s no official means to transcribe Chinese using Greek, as there is with Hanyu Pinyin for Roman script, though there are some unofficial means to go from Hanyu Pinyin into Greek.)

Meditation on names is important; I claim that you don’t know yourself or where you’re going if you don’t know your own name, either given at birth or chosen at will.  And since I’m a big fan of using Greek to meditate on as a sacred or mystical writing system, then I like meditating on Greek letters if at all possible so as to understand what’s in a name.  It’s just that getting names into Greek, if they’re not already in Greek, can be difficult, especially for people like my Brazilian, Chinese, or Malaysian readers, especially if the language-to-be-transliterated-from doesn’t share the same sounds as Greek does, or as what the Greek alphabet is meant for.  However, there are some exceptions, and generally speaking what I do is this:

  • If the word is just a word and not normally used as a name or isn’t used as a name for a given entity, like discussing what a rose is, I’ll use the Greek word for it.  Thus, to talk about roses, I’d use the Greek word “rhodē” (ροδη).
  • If the name is natively a Greek name, like “Stephan” from Greek Στεφανος meaning “crown”, then I’ll use the Greek form of the name.
  • If the name is not natively Greek but has a corresponding form in old works like the Bible, like “Samuel” above, then I’ll use the Greek spelling of the name regardless of how the name is spelled or pronounced in the originating language.
  • If the name is not natively Greek, I’ll transliterate the name according to modern Greek rules of spelling and other conventions.  Thus, someone given the Chinese name Yuping (宇平),  I’d transliterate it as Γιουπιν, “Gioupin” pronounced “Yūpin”; the final “-ng” is typically written as “-ν”, since “ng” is a weird phoneme in Greek.
  • If the name is a common word, like a flower, I’ll typically use the phonetic spelling and not the Greek word.  Thus, if someone is named Rose in English, I’ll use the phonetic transliteration of Rhoūz (Ρoουζ) and not the corresponding Greek name Rhodē (Ροδη).

Transcribing a name or word from one spoken language (or written language!) into Greek can be difficult, since it requires a good understanding of what the letters actually sound like so as to prepare an accurate transliteration and transcription of the name or word.  However, once that’s out of the way, it’s then straightforward to understand the mystic meaning behind such a name using Greek letter mysticism via isopsephy and stoicheia.

Now, let’s say we’re comparing the names of two different people, say Stephen and Sarah.  Stephen is a native Greek name from Στεφανος, while Sarah is natively Hebrew spelled שָׂרָה (ShRH), yet we know it’d be spelled Σαρα since she’s a figure in the Old Testament.  Conversely, from Hebrew translations of the New Testament, we know that Stephen would be spelled סטיבן (STIBN) in Hebrew.  How do we go about comparing these two names?  Do we convert both names to one language, or do we mix-and-match based on the native language of each name?  When simply doing a run-of-the-mill analysis, I’d stick to the former when possible; I’d run a stoicheic and isopsephic analysis of Στεφανος in Greek, and a similar analysis of שָׂרָה in Hebrew and compare what results.  Thus, I’d reduce the name to what it mystically means on a stoicheic and numerologic level, and use that as my means of comparison:

  • The Greek name Στεφανος has the stoicheia Aquarius (Σ), Pisces (Τ), Mercury (Ε), Air (Φ), Moon (Α), Scorpio (Ν), and Mars (Ο).  It has the isopsephic value of 1326.
  • The Hebrew name שָׂרָה has the stoicheia Fire (Shin), Sun (Resh), and Aries (Heh).  It has a gematria value of 505.
  • Sarah has almost entirely fiery symbols, while Stephen is mostly air and water.
  • Although the number of Stephan is close to thrice that of Sarah, by reducing the value down by adding up the individual digits, we get 1 + 3 + 2 + 6 = 12 → 1 + 2 = 3 for Stephen and 5 + 0 + 5 = 10  → 1 + 0 = 1 for Sarah.  Alternatively, we ignore the powers of ten: for Stephen, we get Σ + Τ + Ε + Φ + Α + Ν + Ο + Σ = 200 + 300 + 5 + 500 + 1 + 50 + 70 + 200  → 2 + 3 + 5 + 5 + 1 + 5 + 7 + 2 = 30  → 3 + 0 = 3, and for Sarah, we get  5 + 200 + 300  → 5 + 2 + 3 = 1.

So, when we’re comparing two names against each other for the sake of a pure stoicheic and isopsephic analysis, I’d prefer to use the systems in place for the scripts in which a name is derived.  However, as I mentioned before, I only really trust the systems for Hebrew and Greek, and when possible, I prefer Greek; thus, if I were comparing Stephan and, say, Julius, I’d convert Julius to Greek as Ιουλιος and go from there.  And, even if I were analyzing a Hebrew name, I’d convert it to Greek anyway if I were using something like Christopher Cattan’s Wheel of Pythagoras or the onomatic astrology of Vettius Valens I mentioned last time; if there’s a Greek-specific system in place that I don’t have in place for another language, then I’ll convert any and all names into Greek for that system if I have to.

Thing is, however, that Greek (and Indo-European languages generally) tends to complicate things because of how it’s written and spoken.  There’s the whole problem of word endings: case and declension for nouns, and the voice, tense, mood, and the like with conjugation for verbs.  English, mercifully, has tended to drop those things out or simplify them dramatically from its Germanic ancestry, but Greek uses them heavily.  As a rule, when analyzing a word on its own, I tend to use the nominative case for nouns, and for verbs…well, I’m not great with Greek grammar too well just yet, and I haven’t decided how to approach that.  Still, because the ending of the words change based on how they’re used in a sentence, their letters change, and so too do their isopsephic values.  For uniformity, I just stick with the “plain jane” or “unmarked” endings.

Search Term Shoot Back, May 2014

I get a lot of hits on my blog from across the realm of the Internet, many of which are from links on Facebook, Twitter, or RSS readers.  To you guys who follow me: thank you!  You give me many happies.  However, I also get a huge number of new visitors daily to my blog from people who search around the Internet for various search terms.  As part of a monthly project, here are some short replies to some of the search terms people have used to arrive here at the Digital Ambler.  This focuses on some search terms that caught my eye during the month of May 2014.

“why is yesod important in ring of solomon” — As far as I know, it’s not.  The Ring of Solomon, given in the Lemegeton, has the names “Tetragrammaton”, “Tzabaoth”, and “Michael” written on it; the one given to John Dee is known as the “PELE Ring”, having that word inscribed on it (perhaps a reversed romanized “Aleph”?) with a circle with a V and L sticking through it.  None of this is particularly associated with Yesod, the sephiroth associated with the sphere of the Moon, whose commonly-associated godname is Shaddai El Chai and whose angel presiding over it is Gabriel.

“big cock anal” — Yes, please.

“can orgonite be used for penis growth ?” — First, orgonite can’t really be used for anything that, say, a rock, a crystal, or a piece of wood can’t, and honestly anything else looks prettier than orgonite.  Second, the penis is pretty much a fixed size once you hit puberty; with the exception of prolonged penis pumping or jelqing (either of which can be dangerous if you don’t do it right, including literally exploding the penis), you really won’t be changing the size much.  Third, no.  No, you cannot use orgonite for penis growth.  You must be extraordinarily desperate to be thinking of that.

“black pepper in rituals” — It’s a pretty useful ingredient, actually.  Anything that has a sharp or stinging smell or taste to it tends to be Martial, while anything dark black tends to be Saturnine; black pepper, being both, is a good example of an herb that combines both of these forces, but pepper generally tends to be a Martial ingredient.  It’s good for banishing things, and a standby banishing incense of mine combines black pepper, red pepper, myrrh, clove, and star anise.  It’s also good for offensive magic, especially if you’re trying to get someone to get the fuck out of your life or cause them slow-burning harm.  Be careful when burning it, however, and don’t inhale it directly or get the smoke in your eyes.

“since greek god hermes had a big dick do virgo guy born on august 23 have big dicks as well” — …again?  Why is this a thing people are searching for?  (I may as well ask why there exists Rule #34 on the Internet.)  First, August 23 is really on the cusp between Leo and Virgo, and depending on the year and exact time of birth, someone could be clearly on one side or the other, or could be really right on the fence between the two.  In my experience, cusp people who have the physical attributes of one sign have the personality characteristics of the other.  Second, the bigger (…erm) thing is that one’s rising sign really influences one’s physical form, which I would assume continue down to the girth and length of one’s cock; it’s not just the Sun sign that matters.  Third, it’s really in very few depictions of Hermes that he’s presented with a huge dick; the hermai statues weren’t always Hermes but acted as generic intermediary messengers between humans and gods in ritual depictions, and it’s really only that huge ithyphallic Roman drawing of Mercury that we see a Pan-like figure with a caduceus.  I mean, sure, the gods can present themselves (heh) in any way they chose, including the size of particular attributions of theirs, but I genuinely don’t think a huge cock is something attributable to Hermes in the same way the caduceus or winged sandals are.  That said, he definitely has nothing to worry about, either.

“likeness between virgo males and greek god hermes” — If search term results are any indication, apparently a huge cock is one of them?  This question is kinda weird to me, since it’s like asking the likeness between a Jew and YHVH, or a citizen of the United States and George Washington.  Virgoan and Geminese people are both born under the Zodiac signs ruled by Mercury, but that’s hardly much to talk about.  Again, the rising sign, Moon sign, signs of the Parts of Fortune and Spirit, and the planet of the almuten are all hugely important factors that can change from Virgo to Virgo, Gemini to Gemini, and so forth.  In many regards, if a particular Virgo male has a huge cock, it’s probably coincidental and attributable to many other factors besides their Sun sign.

“can you pray to summon satan” — Totally, yes!  Just make sure whom you’re praying to and why you’re praying for it line up right.  Don’t pray to the Judeo-Christian God to summon Satan for world domination, and don’t pray to Satan himself to imprison himself for the rest of eternity.  You might make more enemies than friends that way.

“religious amulet sash that you wear across the shoulder and end at the hip in yoruba” — I’m not an expert on ATR practices, but Santería (or Lukumi, which has its origins in the Yoruba culture) doesn’t wear these.  They wear elekes or collares, beaded necklaces and bracelets, the colors and patterns of which reflect different orisha (Santerían deities).  The sashes are from a nearby culture from the Congo, whose religion is known as Palo (viz. Palo Mayombe, Palo Kimbisa, Palo Briyumba, etc.).  They don’t wear the beaded necklaces or bracelets (except maybe as a personal affectation), but instead wear the bandera, a sash that goes over the shoulder and down to the other hip, the beaded patterns of which represent the different nkisi (Palo deities), along with chains, cowrie shells, and other charms to reflect ancestry, ancestors, and the like.

“can i use orgonite in my crystal grid” — You can, but why?  Crystals tend to be cheaper and more easily accessible and tend to have a purer energy feel to them.  Besides, crystals are already present in orgonite, which tends to be a mishmash of metal shavings, glitter, sticks, and glue, so why bother?  Just use crystals and leave the orgonite crap alone.

“keys of solomon used in a ritual death” — Very little in the Key of Solomon has to do with ritual deaths or killing, much less those of humans.  However, animal sacrifice is a thing, and the use of blood as ingredients in ink or pigments is common in several of the rituals, as well as in making offerings to the demons in the Lemegeton Goetia.  If you do this, first make the white-handled knife (which itself requires the blood of a goose) to consecrate it, then use that as the sacrificial blade for further sacrifices.  Be careful, and also study how Jewish kosher slaughter works and try to use that method to ensure a quick and as-close-to-painless-as-possible death.  If you cut yourself, halt all working and make sure you don’t get any of your own blood mixed up in the offerings or ink, and GTFO the ritual area.  If you’re at all squeamish about using sacrifices of animals or blood, just look elsewhere or work on making plant-based substitutes for blood.

“hermetic wand pricing” — Depends on whom you ask.  I can make wands for you as a custom commission, depending on complexity and style, though for wands used in the Golden Dawn, you’d be better off looking elsewhere or studying the craft and making one for yourself.

“are there any of the penticles of the moon out of the greater key of solomon that have to do with arc angel azreal” — Sorta?  Azrael, sometimes known as Azriel, is commonly known as the Angel of Death, though his name literally means “One whom God Helps”.  He’s known in Islamic traditions, though never by this name in the Qur’an, instead being referred to as the angel of death.  The Zohar of Jewish Kabbalah has this angel receive the prayers of the faithful in Heaven and leads the heavenly hosts, and some esoteric forms of Christianity associate this angel with Sealtiel or Selaphiel, the angel of prayer.  All told, though, he’s most known in his function of giving death to mankind.  Though I didn’t think this angel appeared in the Key of Solomon, there is actually a pentacle of the Moon that references a very similar name to this: the Fifth Pentacle of the Moon, which “serveth to have answers in sleep”, and “serveth unto destruction and loss, as well as unto the destruction of enemies”,  as well as “against all phantoms of the night, and to summon the souls of the departed from Hades”.  This pentacle has the name “Azarel” written on it, which could just as easily be romanized from Hebrew as “Azrael”, so maybe this is the pentacle you’re looking for.

“i want to write my name in angelic script” — First learn to write your name in Hebrew, or find a Hebrew version of your name; then simply write the same letters in angelic script, which is basically a different font of Hebrew.

“letter v in isopsephy” — There isn’t one.  Isopsephy is Greek gematria, and there is no letter V in Greek.  The modern pronunciation of Beta or Upsilon can sometimes sound like the English V, but there is no such letter.  Likewise, in Hebrew gematria, there is no letter V either, though Bet or Waw can sometimes sound like it, too.  If you’re using isopsephy based on purely phonetic principles, you could pick either of those letters from those scripts, but the thing is that you’d be applying phonetic principles to a text-based system, and the disconnect is large enough to give me pause for concern.  And no, I haven’t found an English/Latin isopsephy/gematria worth discussing yet.

“how to write a curse tablet in latin”  — Much the same way as you’d write a curse tablet in any other language.  The language doesn’t really factor into the magic unless you’re working with specifically Latin-speaking spirits, and depending where you are, those might be few and far between.  Write in the language most comfortable to you; the spirits will understand.  That said, if you happen to know Classical Latin or Greek comfortably well, by all means write in those languages.

“are summoming triangles evil?” — As much as pens and paper are.  The summoning triangle is a tool used in rituals, which I suppose can only be declared “good” or “evil” based on their intent and result.

And, as you may have noticed, dear readers, I’m back!  I’m all situated in the new house, all the spirits and altars are set up, and a few days’ worth of housewarming parties are complete.  I’m getting settled back into a routine of commuting, ritual, and martial arts practice, so everything’s going well.  I’m now open for craft commissions again, though I now have a minor backlog of things to do from people who happened to order something over the past month.  How’ve you been this past May?

Search Term Shoot Back, January 2014

I get a lot of hits on my blog from across the realm of the Internet, many of which are from links on Facebook, Twitter, or RSS readers.  To you guys who follow me: thank you!  You give me many happies.  However, I also get a huge number of new visitors daily to my blog from people who search around the Internet for various search terms.  As part of a monthly project, here are some short replies to some of the search terms people have used to arrive here at the Digital Ambler.  This focuses on some search terms that caught my eye during the month of January 2014.

“honoring hermes on fourth day of the month” — One tidbit about Hermes is that he was born in the tenth month of the lunar year (starting with the first new moon after the summer solstice, so sometime in April) on the fourth day of the lunar month (four-ish days after the New Moon).  The religious practices of Attic Greece, where Athens was and thus where most of our knowledge about ancient and classical Greece is focused, celebrated a bevy of gods on their “monthly birthdays”, as evidenced by what we know of their calendar (which forms the basis of my lunisolar grammatomantic calendar).  Thus, a monthly public ritual was performed for Hermes on the fourth of every lunar month in ancient Athens, which is the day I use as well for my monthly Hermaia ritual.  For example, yesterday was the new moon, so today is the first day of the lunar month; the fourth day would then be this coming Monday, February 3, when I celebrate the next monthly Hermaia.

“letter a in shorthand”, “short hand alphabet”, “shorthand in english alphbet”, etc. — I get a lot of talks about shorthand, and my posts on the personal shorthand I’ve devised as a type of private cursive are among the most popular posts on this blog.  That said, I think it’s important to realize that shorthand is just cursive writing taken to its logical extreme.  Normal handwriting, or “print”, is meant to be formal and clear; cursive (from Latin currere, “to run”) is meant for faster, more fluid writing.  Shorthand is handwriting sped up to keep up with speech as it happens; because it can be difficult to maintain a congruence between spoken sounds and sometimes convoluted rules of spelling, most stenographic systems use phonetic methods of writing as opposed to normal ways of spelling.  A few such systems used in the Anglophone world are Pittman and Gregg, which can be found on this page at Omniglot.  My style of shorthand differs in that it’s meant to preserve the orthographic spelling of English while being fast to write; in that sense, it’s much more a cursive than a shorthand, which is often more a style of abbreviated symbolic writing than proper orthographic writing.

“orgone pot leaf” — I…uh?  I know doing a lot of drugs can lead you into some weird places, but…what?  I mean, I suppose you could use cannabis leaves to make an orgone accumulator, being an organic substance that attracts orgone, but why waste good weed?

“what periodof the day does the ruling archangel of the planet start?” — I don’t your English understand quite so.  Angels can be said to rule over particular hours of the day based on the planetary hours, and Trithemius gives a list of them in his ritual.  As always, planetary hours are based on your local latitude and longitude, since it relies on sunrise and sunset times, and may not be calculable at extreme latitudes due to the extreme brevity or complete lack of solar daytime and nighttime.

“what does each geomantic figure mean?” — You may be interested in checking out my series of posts on geomancy, De Geomanteia, where I go over what each geomantic figure means in a Western geomantic-divinatory framework.

“the magical value of mem in the hebrew alphabet” — Ah, the occult study of letters!  Normally I work with Greek, but knowledge of Hebrew letters and their occult significations is also highly regarded in modern Hermetic magic, especially given the influence of the Golden Dawn.  Mem is the 13th letter of the Hebrew script, with a phonetic value of /m/ and two written forms mem and mem sofit; the former is given the gematria value of 40 and the latter the value of 600, though 40 is the more important value to know.  Cornelius Agrippa gives it the magical correspondence of the Zodiac sign Virgo, though the Golden Dawn (based on other qabbalistic works) give it the association of the element Water.  Going by the Kircher Tree of Life used by the Golden Dawn and Thelema, Mem is associated with the Tarot card trump XII, the Hanged Man, as well as path 23, between Geburah and Hod on the Pillar of Severity.  Its form is said to come from the Egyptian hieroglyph for water, and its name from the Phoenician word for the same, and is associated with the Greek letter mu and Latin/Cyrillic letters em.

“can a pentacle really charge an object” — Er…it depends, really.  To “charge” something implies the use of what what’s known as the “energy model” of magic, where magic works due to some ethereal, nonphysical energy that can be directed around to achieve occult ends.  If we “charge” something, we consider it to be filled with an energy, much as we charge batteries.  To that end, I suppose you could say that some pentacles, when properly made, become a source of a particular energy or are themselves charged with an energy, and can then (if designed in a certain way) give that charge to other objects.  Not all pentacles are designed to do this, though; some pentacles are used to attract love, which isn’t charging any kind of object.  Further, this only makes sense if you use the energy model of magic, which is a pretty modern framework; the more traditional framework is the “spirit model”, where magic works due to the action of and interaction with spirits.  In this model, a pentacle might be a place of habitation for a spirit or receive its blessing to attain a certain end, and using the pentacle essentially sends the spirit out to change something out in the cosmos.  It’s not so much a matter of “charging” as it is “spirit-action”, so it depends on your worldview and which model you think works best at a given moment.  Generally speaking, though, and to prevent any more use of semantic sophistry, yes, a pentacle can charge an object given that that’s what the pentacle was designed to do.

“can labradorite be used for grounding” — I wouldn’t suggest it.  My thoughts on labradorite associate it most with the sphere of the fixed stars, along with the Sun, Moon, and Mercury.  It’s a very stellar, astral type of stone, and I use it for work with Iophiel as well as with pure Light.  Grounding suggests bringing things in the body outward and literally grounding it out, like an electrical charge, so it helps to calm and make the body more mundane, more earthy, more relaxed, and less charged.  Labradorite, on the other hand, I’ve found works for subtle charging generally or strong empowerment with stellar or lucid force, so it would not be good for grounding.

“geomantic wizard” — At your service.

“the hexagram of ifa” — As a prefatory disclaimer, I know little about ifá besides what I’ve learned from Western geomancy and its history.  Ifá is the great geomantic tradition of the Yoruban people based in Nigeria, often seen in the West nowadays closely allied with Santeria communities.  Ifá uses the same sixteen figures as Western geomancy, though with different names and meanings; however, unlike Western geomancy that uses four Mothers to generate 65536 charts, ifá diviners (often called “babalawo” or “father of secrets”), only use two figures to generate 256 readings.  That said, each of the 256 readings has about a Bible’s worth of knowledge, stories, prohibitions, rules, situations, and the like that can be ascribed to it, all of which for all the combinations must be memorized by heart.  It’s an intense system, and one that has my highest respect.  That said, I know of no part of ifá that uses any sort of hexagram; the figures themselves have four rows of one or two marks each, and the figures are not arranged in any form of hexagram or six-figure arrangement.  You may be getting ifá confused with the Chinese I Ching, which does have hexagrams instead of tetragrams.

“concave golden dawn pentacle” — My Golden Dawn-style pentacle is just a flat wooden disc I got at a Michaels that I woodburned, colored, and customized to my ends.  Now, I’m no expert on Golden Dawn regalia or paraphernalia, so I’m unsure about the precise needs or designs of these things.  That said, if I recall correctly from my days sneaking into my older brother’s neopagan stuff long ago, Donald Michael Kraig had offered this design idea in his Modern Magick.  His idea was that the pentacle, the Elemental Weapon of Earth, was used to both collect the forces of Earth as well as act as a shield for protection.  If we use rays of light as a metaphor, if we use a flat mirror, we reflect the light away from the source; if we use a convex mirror (one that bulges outward), only a small portion gets reflected at the source; if we use a concave mirror (one that sinks inward), nearly all the light gets reflected back at the source.  Thus, if we use a concave pentacle, anything unwanted sent towards us gets reflected back at the source; plus, it acts to “collect” the energy of Earth with its bowl-like shape, much as the chalice “collects” the energy of Water.

“is ritual and invocation one and the same?” — No; an invocation is a type of ritual, but there are many types of ritual.  There are many types of ritual, some of which I’ve classified before in my own admittedly-arbitrary system.  Sometimes you may want to get rid of something (banishing or exorcism), which is the opposite of bringing something in or up (invocation or evocation), though either type of ritual may involve the other (clearing out a space for something to be brought in, or invoking a higher power to drive something away forcefully).

“is orgone bunk?” — God, how I wish it were, yet I know from my experiments with orgone that it’s actually useful magical tech.  It just seems like such BS because of its modern pseudoscientific quackery language, but it’s actually pretty good stuff when applied and understood from a less forcedly-modern scientific manner.  It’s like how people often used to phrase theories and explanations of magic based on electricity (Raphaelite 1800s occultism) or magnetism (Franz Bardon) or quantum physics (modern New Age swill); the theories offered simply don’t line up with what’s physically happening, and betray a deep misunderstanding of the actual physics involved with electricity, magnetism, quantum physics, etc.  However, when it’s removed from this sort of stuff, orgone fits right in with an energy-based model of magic, not unlike the use of ki/qi in Eastern systems of energy manipulation.  So, no, orgone is not bunk, though it certainly can be seen that way when viewed from the way Wilhelm Reich wanted it to be viewed.

“digital phylactery” — This one puzzled me a bit; I have information about a phylactery of mine I made before, but I don’t quite know what a digital phylactery is.  Then I realized that I use several of them, based on modern advances with Buddhist prayer wheels.  A prayer wheel is a device used in prayer or meditation that rotates; the rotating object is a chamber that contains a written prayer, like a mantra or holy image, that when spun generates the same effect as having said that mantra or seen that holy image.  Usually, the paper inside contains many hundreds or thousands of repetitions of that mantra or prayer, so one spin of the prayer wheel would be equivalent to saying that mantra as many times as it was written.  Consider that we use computers with hard disks, pieces of cylindrical or circular hardware that store data written on it and that spin at speeds of as much as or exceeding 15000 RPM.  Data written on hard disks is the same as any other data just using a different writing system, theoretically, so having a mantra or prayer in a text file spinning on a hard disk can be used immensely well.  Thus, you might consider saving a text file with a prayer, mantra, bitmap image of a holy image or shrine, on any computer you work with or own that has a hard drive (solid-state drives are another matter).  For instance, I have prayers to XaTuring (yes, I still occasionally do a minor thing or two with that patron god of the Internet) saved in my home directory as invisible files on the UNIX servers I use at work, as well as on my personal Linux machines.  You might set up your own server that contains nothing but a RAID array of prayer text files spinning up and down at regular intervals, which could easily suffice as a high-grade digital phylactery.

“how to conjure demon wordpress” — I’m unsure whether this is asking about how to conjure the demon known as WordPress (one unknown to me) or how to conjure a demon by means of WordPress, and since I know nothing of the demon called WordPress (and I’m pretty fond of the platform), I assume it must be the latter.  I mean, there is the one time I made a post in thanks to and in homage of the elemental demon Paimon, but that’s not really a conjuration.  You might have the conjuration text along with an image of the demon’s seal stored on a hard drive to use the “digital phylactery” idea from above, and draw a Solomonic triangle or Table of Practice on the hard disk or put the entire computer within one, or you might use a consecrated computer where you write WordPress blog posts within conjurations of a demon as a running liber spirituum.  I dunno, really.

“japanese alphabet with english letters” — This is one thing I really don’t get; so many people have come to my blog looking for Japanese writing translated into English, when I’ve mentioned Japanese four times on my blog to date, and none were about transliterating Japanese into English.  First, Japanese does not use an alphabet; an alphabet is a system of writing that uses letters to indicate either consonants or vowels.  Japanese uses several writing systems, among them kanji (Chinese characters that are combinations of semantic, phonetic, and pictoral images drawn in a codified way) and the syllabaries hiragana and katakana.  A syllabary is a writing system that use letters to indicate syllables, often consonant-vowel combinations.  Thus, while English uses the two letters “k” and “i” to write the syllable “ki” (as in “key”), Japanese might use キ (in katakana), き (in hiragana), and any number of kanji for the syllable depending on the context and meaning of the character; some might be 幾 (meaning “some” or “how many”), 氣 (meaning “energy” or “atmosphere”), 木 (meaning “tree”), 箕 (referring to the “winnowing basket” constellation in Chinese astrology), or any other number of kanji, all of which we would transliterate as “ki”.  So it’s not as easy as it sounds; not everything is an alphabet!

“using pewter in orgonite” — Pewter is an inorganic material, not having organic sources, so in orgonic terms it’d be used in orgone systems to repel orgone.  You could also use lead, mercury, arsenic, or cyanide (provided it comes from an inorganic source!) equally well, especially so if you like wasting your life on orgonite (which, unlike orgone, is bunk as far as I can reckon.  Pewter is a blend of metals, any generic cheap greyish alloy, so because of its mixed material it’s assigned to the planet Mercury, if that makes any difference in the waste of materials that is orgonite.

Busy weekend

Even though it doesn’t feel like it, I’ve kept myself active over the last few days.

  • I realized that I shouldn’t interact with entities and elements that oppose each other in nature or temperament.  I conjured Auriel after working with Raphael, and I felt like hitting a brick wall at high speed (air + earth).  It’s helpful, though, and Auriel offered me advice to slow down before I hurt myself (I had a hard time keeping up with myself at the speed of thought I was going), but good lord.  Plus, going from omg-so-active-buzz to I-dun-wanna-move-gimme-cookies and back was a little rough.
  • Due to the insomnia I’ve had after my first encounter with Raphael, I’ve been staying up later and reading and doing a bit more in the evenings.  Late on Thursday, I sat down to some contemplation and walked around in my mind for a bit, around this hilly mound with grass in the mid-morning, over to a small wooden tower, then down into this deep tunnel filled with water.  I encountered an entity that told me to try calling up my genius on Sunday.  There were sun motifs all over the place, which was interesting.  (More on that later.)
  • A while back, I got an ice pick that I wanted to use as a Solomonic burin for inscribing stuff.  I consecrated it according to Frater Quaero Lux’s directions on Friday at dawn.  Pictures are up in the Crafts section.
  • I spent the night at the house of a friend and mentor on Friday night.  I’m also getting involved in a pagan mystery tradition, so this was a good chance to learn some of the basics I’ll need to know and practice; since it involved a fair bit of qabbalah review, it was pretty easy to connect different traditions into a more unified worldview.  Good dinner, too, in  Dupont Circle.  Afterwards, we went to Michaels so I could get a bunch of crafting supplies, and later, I bought even more supplies from Amazon to finish that fire wand project from before, amongst other things.
  • Saturday afternoon, once I got settled in, I spontaneously decided to make a Golden Dawn-style pentacle for my budding altar.  Instead of being clay, I took a circular wood plaque, plotted out the diagram, woodburned it, colored it, wrote the Hebrew names of earth-related things and their Rosy Cross sigils, and applied some stain and finish to it.  Pictures are up in the Crafts section.  It’s not entirely canonical according to GD practice, but it’s very close and only has what I consider minor stylistic derivations.
  • Earlier today, in addition to my normal routine and contemplating the King of Swords, I performed a conjuration of my genius in the day and hour of the Sun, acting on the hint I got from the contemplation on Thursday night.  I was able to conjure him, and I felt his presence, but the connection was very faint and I couldn’t really get much, not even an image of a seal.  It was like we were trying to communicate but we couldn’t get much across, or at least from him to me.  He appeared hooded or veiled, and we agreed that I should try this again some other time.  He did agree to help me out with dreams and recalling them, but for now, I’ll shelve working with him or other celestial entities.  Whether this is because I’m not yet ready to really talk with him or because of some temporary thing is unclear to me (I did become really sleepy shortly before the ritual), but I did reach out to him and make a connection.
  • Site-wise, I made a few new pages that describe gematria in Hebrew and Greek (under Skills) and about the creation of the Table of Practice and the aforementioned earth pentacle (under Crafts) with pictures.  I also uploaded the lamen templates for the angelic kings of the elements to the Design section.
Now if only the next set of coursework would come out soon, I could get on with building an altar.  Weapon-wise, I’m making the fire wand once I get all the supplies, I just finished the earth pentacle, and I have a fantasy dagger and old plain piece of stemware (I think it’s a sherbet glass) for the weapons of air and water, respectively.  Until then, onwards with the elements of air and fire!

Derp derp.

So, earlier today as I was doing research on the planetary entities and angels, I got caught up in the sigils of the planetary spirits and intelligences.  Deceptively simple, they rely on a combination of kameas (magic squares) and gematria (Hebrew numerology).  I ended up spending two and a half hours trying to figure out how Agrippa derived them in Book II of his Three Books of Occult Philosophy, with general success except for a few things (namely, the sigils of the lunar entities, because, really, wtf).

Then I found out that, in Tyson’s edition of Agrippa, Appendix V describes in full detail the construction of the squares, the sigils, and where I was fucking it up, which was NOT MY FAULT, I SWEAR, THESE METHODS ARE NOT THAT TRANSPARENT.  This is called “occult” for a reason, son.

I’m just gonna call it “active meditation”, call it a day, and start on the several bottles of sangria I have in the fridge.