# On Geomantic Cycles

A while back on the Facebook community I manage for geomancy, the Geomantic Study-Group, someone had posted a proposed method to obtain four Mother figures for a geomantic reading based on the time and date of the query.  The poster based this proposal off of the Plum Blossom method of I Ching, where (as one of several possible formulas) you take the date and time and numerologically reduce the numbers to obtain trigrams; in a sense, such a method could theoretically be done with geomantic figures, and so the poster called this a type of “horary geomancy” (though I’m reluctant to use that term, because it’s also used by Gerard of Cremona to come up with a horary astrological chart by geomantic means, as well as by Schwei and Pestka to refer to geomancy charts that have horary charts overlaid on top).  He proposed three methods, but they all revolved around using the time of the query in astrological terms.

The proposed idea went like this:

1. Inspect the planetary ruler of the hour of the query.
2. Inspect the planetary ruler of the weekday of the query.
3. Inspect the planetary ruler of the Sun sign of the query.
4. Inspect the planetary ruler of the year of the query.
5. Transform the planets above, “taking into account rulerships by day or by night”, into geomantic figures, which are used as the First, Second, Third, and Fourth Mothers for the resulting chart for the query.

Seems straightforward enough!  I mean, I’m already familiar with the basics of horary astrology, I keep track of date and time cycles according to Greek letters, and I’ve flirted with using the Era Legis system of timekeeping as proposed by Thelema, and it’s even possible to extend the planetary hour system into planetary minutes and even seconds; having a geomantic system of time, useful for generating charts, seems more than fitting enough!  Besides, there’s already a system of geomantic hours based on the planetary hours which can probably be adapted without too much a problem.

I was excited for this idea; having a geomantic calendar of sorts would be a fantastic tool for both divination and ritual, if such a one could be reasonably constructed, and better still if it played well with already-existing systems such as the planetary week or planetary hours.  That said, I quickly had some questions about putting the proposed method from the group into practice:

1. What about the assignment of Caput Draconis and Cauda Draconis?  Do we just occasionally swap them in for Venus/Jupiter and Mars/Saturn, respectively, and if so, how?
2. Each planet has two figures associated with it; how do you determine which to pick?  “Taking into account rulerships by day or by night” isn’t always straightforward.
3. How do we determine the planetary ruler of a given year?
4. Is it possible instead to use the already existing cycles, such as the geomantic hours of Heydon, the rulerships of the lunar mansions, or the Cremona-based or Agrippa-based rulerships of the signs?

When I raised these questions (and a few others), I didn’t really get anything to clarify the method, so this particular conversation didn’t go anywhere.  This is unfortunate, because these pose some major problems to using a strictly planetary-based method of coming up with a geomantic cycle:

1. The issues in assigning the nodal figures to the planets is the biggest issue.  They simply don’t quite “fit”; even if you reduce the 16 figures into pairs, it’s hard to get eight sets mapped into seven planetary “bins”.  We see this quite clearly when we look at Heydon’s geomantic hours, where the nodal figures are sometimes given to the benefic or malefic planets (though I can’t determine a method), and on Saturdays, two of the hours of the Sun are replaced by the nodal figures (which is, itself, shocking and may just be a typo that can’t be verified either way).  Unless you expand a cycle of 24 hours or seven days into a multiple of 8 or 16, you’re not going to end up with an equal number of figures represented among the planets.
2. Given that each planet has two figures (ignoring the nodal figure issue from before), you can decide that one figure is going to be “diurnal” and the other “nocturnal”, or in planetary terms, “direct” or “retrograde”.  Different geomancers have different ways to figure out which of a planetary pair of figures are one or the other, so this might just be chalked up to individual interpretation.  Still, though, when would such a diurnal/nocturnal rulership actually matter?  Finding the figure for a planetary hour, using diurnal figures for diurnal hours and nocturnal figures for nocturnal hours?  Finding the figure for a weekday, using the diurnal figure if daytime and the nocturnal figure if nighttime, or alternating whole weeks in a fortnightly diurnal-nocturnal cycle?  Determining what figure to use if the Sun is in Leo or Cancer?
3. Multi-part problem for the issue of finding the “planetary ruler of a year”:
1. By inspecting the mathematics of the different kinds of planetary cycles that are established in the days of the week and the hours of the day, we can extend the system down into the minutes of the hours and the seconds of the minutes.  However, scaling up can’t be done along the same way; what allows for the planetary hours to work is that 24 does not evenly divide by 7, nor 60.  Because there’s always that remainder offset, you get a regularly repeating set of planets across a long system that, when aligned with certain synchronized starting points, allows for a planetary ruler of a given hour or day.  However, a week is exactly seven days; because there is no remainder offset, you can’t assign a planet ruling a week in the same way.  If you can’t even cyclically assign a planetary ruler to an entire week, then it’s not possible to do it for greater periods of time that are based on the week.
2. There is no method of cyclically assigning a planetary rulership to a year the way we do for days or hours.  The poster alluded to one, but I couldn’t think of one, and after asking around to some of my trusted friends, there is no such thing.  You might find the ruler of a given year of a person’s life, or find out what the almuten is at the start of a solar year at its spring equinox, but there’s no cyclical, easily extrapolated way to allocate such a thing based on an infinitely repeating cycle.
3. We could adopt a method similar to that in Chinese astrology: use the 12-year cycles based on the orbit of Jupiter, which returns to the same sign of the Zodiac every 11.8618 years (or roughly every 11 years, 10 months, 10 days).  In such a system, we’d base the planet ruling the year on the sign where Jupiter is found at the spring equinox.  This is both a weird import into a Western system that isn’t particularly Jupiter-centric, and is not quite exact enough for my liking, due to the eventual drift of Jupiter leading to a cycle that stalls every so often.
4. It’s trivial to establish a simple cycle that just rotates through all seven planets every seven years, but then the problem becomes, what’s your starting point for the cycle?  It’s possible to inspect the events of years and try to detect a cycle, or we can just arbitrarily assign one, or we can use mythological calendrics (a la Trithemius’ secondary intelligences starting their rulerships at the then-reckoned start of the world), but I’m personally uncomfortable with all these options.
4. Different existing cycles, different problems for each:
1. John Heydon’s geomantic hours from his Theomagia (which are the first instance I can find of such an application of the planetary hours) are a mess.  Even accounting for how he reckons the figures as “diurnal” or “nocturnal” and their planetary rulers, the pattern he has breaks at random points and I can’t chalk it up necessarily to being typos.  Additionally, there are 168 hours in a week, but this doesn’t evenly divide into 16, meaning that within a given week in Heydon’s (quite possibly flawed) system of geomantic hours, some figures will not be given as many hours as others.  If we went to a fortnight system of 14 days, then we’d end up with 336 hours which is evenly divisible by 16 (336 hours ÷ 16 figures = 21 hours/figure), but Heydon doesn’t give us such a system, nor have I seen one in use.
2. The system of lunar mansions from Hugo of Santalla’s work of geomancy ultimately formed the basis for the system of zodiacal rulerships used by Gerard of Cremona (which I’m most partial to).  However, of the 28 mansions, seven have no rulership, and five are duplicated (e.g. mansions 25, 26, and 27 are all ruled by Fortuna Minor).  Moreover, this system of attribution of figures to the mansions is apparently unrelated to the planetary rulership of the lunar mansions (which follow the weekday order, with the Sun ruling mansion 1).  It may be possible to fill in the gaps by closing ranks, such that the unruled mansion 7 is “absorbed” by Rubeus which already rule mansion 6.
3. There’s another system of lunar mansion rulership assigned to the figures, described by E. Savage-Smith and M. Smith in their description of an Arabian geomancy machine relating to directional correspondences, which uses the similarities between graphical point representation of the figures and certain asterisms of lunar mansions to give them their correspondence.  However, it is likewise incomplete, moreso than Hugo of Santalla’s assignments, and is likely meant as a way of cementing geomancy into Arabic astrological thought (though the two systems do share three figure-mansion correspondences, but this might just be coincidental overlap).
4. Hugo of Santalla’s system of lunar mansions and geomantic figures was eventually simplified into a set of zodiacal correspondences for the figures, such as used by Gerard of Cremona.  I like this system and have found it of good use, but Agrippa in his On Geomancy says that those who use such a system is vulgar and less trustworthy than a strictly planetary-based method, like what JMG uses in his Art and Practice of Geomancy.  Standardizing between geomancers on this would probably be the riskiest thing, as geomancers tend to diverge more on this detail than almost any other when it comes to the bigger correspondences of the figures.
5. Even if one were to use Agrippa’s planetary method of assigning figures to the signs of the Zodiac, you’d run into problems with the whole “diurnal” and “nocturnal” classification that different geomancers use for the figures, which is compounded with the issue of nodal figures.  For instance, according to Agrippa, Via and Populus are both given to Cancer; Carcer and Caput Draconis are given to Capricorn; and Puer, Rubeus, and Cauda Draconis are all given to Scorpio.  I suppose you might be able to say that, given a choice, a nodal figure is more diurnal than the planets (maybe?), but how would you decide what to use for Scorpio, if both figures of Mars as well as Cauda Draconis are all lumped together?

In all honesty, given my qualms with trying to find ways to overlay planetary cycles with geomantic ones, I’m…a little despairing of the notion at this point.  The systems we have to base geomantic cycles on are either irregular or incomplete, and in all cases unsatisfactory to my mind.

Now, don’t get me wrong.  I have heard that some geomancers have used the geomantic hours to good results, but I’ve also heard that some geomancers can get the methods of divination for numbers and letters to work; in other words, these are things that everyone has heard of working but nobody seems to have actually gotten to work.  And, I suppose if you don’t think about it for too long and just take it for granted, perhaps you can get the geomantic hours to work!  After all, I’ve found good results with Hugo of Santalla’s figure-mansions correspondences, even if they’re incomplete and unbalanced, without anything backing them up.  (I never denied that over-thinking can be a problem, much less a problem that I specifically have.)

Further, I’m not saying that geomantic cycles don’t exist; they very likely do, if the elements and the planets and the signs all have their cycles in their proper times.  The problem is that so much of these other cycles we see are based on fancier numbers that are either too small or infrequent (4 elements, 7 planets) or don’t evenly divide into 8 or 16 (like 12 signs, 27 letters in an alphabet), or they simply don’t match up right.  For instance, it would be possible to create a new set of geomantic hours where each figure is present in turn over a course of 16 hours, then repeat the cycle; this leads to returning to the same figure at the same hour of the day every 48 hours, starting a new cycle every third day.  This doesn’t match up well with a seven-day week, but rather a cycle of two weeks (as hypothesized above, since 14 days = 336 hours, and 336 is divisible evenly by 16).  However, such a system would break the correspondence between planets and figures because of the “drift” between cycles of 16 and 7.

So…in that line of thinking, why not rethink the notion of geomantic cycles apart from tying them to planetary ones, and start from scratch?

We’re accustomed to thinking of magical cycles in terms of seven planets, but we could just as easily construct cyclical time systems in terms of four (which can be divided four ways within it), eight (divided into two), or sixteen units.

• Consider the synodic period of the Moon, which can be said to have eight phases: new, crescent, first quarter, gibbous, full, disseminating, third quarter, and balsamic.  We could attribute each phase two figures, and then sync the cycle to, say, the new moon (when the Sun and Moon are in conjunction) or to the first quarter moon (when the Sun sets as the Moon is directly overhead), giving a synodic month 16 geomantic “stations” each lasting about 1.85 days.
• Those with a neopagan background are used to thinking of the year as an eight-spoked Wheel, where the year is divided by eight sabbats, which are four quarter days (equinoxes and solstices) and four cross-quarter days; each period between one sabbat and the next could be split into a geomantic “season” lasting roughly 22 or (sometimes) 23 days long.
• Alternatively, a year of 365 days can be broken up into 22 “months” of 16 days each, leading to 352 days, meaning three or four intercalary/epagomenal days at the end of the year or spread around for, say, the quarter days.
• Within a single day from sunrise to sunrise, we can divide the day into four segments (morning, afternoon, evening, and night) divided by the stations of the sun (sunrise, noon, sunset, midnight), and each segment can be further subdivided into four geomantic “hours”, leading to a total of 16 geomantic “hours” within a day which would, assuming a day of equal daytime and nighttime, have each “hour” equal to 90 minutes.
• Years can be broken down into cycles of four years, every fourth year requiring a leap day; this could lend itself to a cycle of 16 years (one geomantic figure per year), or even to a cycle of 64 years (comprising 16 leap days), each of which can be used as a way to define larger-time cycles.

Such a four- or eight-fold division of time and space isn’t unheard of; we commonly reckon a year (at least in most Western Anglophone countries) as having four seasons, the Greeks broke up cycles of years into four-year Olympiads, the ancient Romans divided up the night into four watches (while using twelve hours for the daytime), and there are discussions of a Hellenistic system of astrological houses called the octotopos/octotropos system which uses eight houses instead of the usual 12, so it’s possible to dig that up and rework it to accustom a geomantic method where the number 16 could be applied to work better than mashing it onto a system where the number 7 is more prominent.  That said, finding such a system that’s thoroughly based on 4, 8, or 16 is difficult, as it’d be pretty artificial without including the moon (which repeats in patterns of 12 or 13) or whole number divisors of 360, and considering how thoroughly cultural transmission/conquering has established the 12-month year across most of the world, often obliterating and subsuming earlier systems that may not have left much of a trace.  But, again, if we’re gonna just up and make one from scratch, I suppose it doesn’t need to be grounded in extant systems, now, does it?  Even if it’s artificial, if it’s a cycle that works, such as by associating the different motions of the sun and sensations of the day with the figures, or by linking the changes in the seasons with the figures, then that’s probably the more important thing.

Unlike my older grammatomantic calendars, where the order of the letters provided a useful guide to how the system should “flow”, the geomantic figures have no such inherent order, but can be ordered any number of ways (binary numeral equivalence, element and subelement, planetary, zodiacal order by Gerard of Cremona or by Agrippa, within one of the 256 geomantic emblems, the traditional ordering of odu Ifá which we shouldn’t ever actually use because this isn’t Ifá, etc.).  Or, alternatively, new orders can be made thematically, such as a “solar order” that starts with Fortuna Maior at sunrise, continues through the figures including Fortuna Minor at sunset, and so forth.  This would be a matter of experimentation, exploration, and meditation to see what figure matches up best with what part of a cycle, if an already existing order isn’t used as a base.

I do feel a little bad at not offering a better alternative to the problem that the original poster on Facebook posed, instead just shooting it down with all my own hangups.  Over time, I’d eventually like to start building up a geomantic calendar of sorts so as to try timing things for geomantic spirits and rituals, but that’ll have to wait for another time.  Instead, going back to the original problem statement, how can we use time to come up with four Mothers?  Well, perhaps we can try this:

1. Consider four lists of geomantic figures: binary (B), elemental (E), planetary (P), and zodiac (Z).  Pick a list you prefer; for this method, I recommend the simple binary list (Populus, Tristitia, Albus…Via).  Enumerate the figures within this list from 0 to 15.
2. Look at the current time and date of the query being asked.
3. Take the second (1 through 59, and if the second is 0, use 60), minute (ditto), and hour (1 through 23, and if 0, use 24).  Add together, divide by 16, and take the remainder.  This is key 1.
4. Take the day of the year (1 through 365 or 366), divide by 16, and take the remainder.  This is key 2.
5. Take the year, divide by 16, then take the remainder.  This is key 3.
6. Add up all the digits of the current second, minute, hour, day, and year.  Divide this number by 16, then take the remainder.  This is key 4.
7. For each key, obtain the corresponding Mother by finding the figure associated with the key in the list you choose.

So, for instance, say I ask a query on September 25, 2017 at 9:34:49 in the evening.  According to the method above, starting with the actual math on step #3:

1. Since 9 p.m. is hour 21 of the day, 49 + 34 + 21 = 104.  The remainder of this after dividing by 16 is 8, so K1= 8.
2. September 25 is day 268 of year 2017.  The remainder of 268 ÷ 16 is 12, so K2 = 12.
3. The remainder of 2017 ÷ 16 is 1, so K3 = 1.
4. 49 + 34 + 21 + 268 + 2017 = 2389, and the remainder of this after dividing by 16 is 5, so K4 = 5.
5. Using the binary list, (K1, K2, K3, K4) = (8, 12, 1, 5), which yields the Mother figures Laetitia, Fortuna Minor, Tristitia, and Acquisitio.

While this is not a perfect method, since the number of days in a year is not perfectly divisible by 16, the possibilities of each figure appearing as a Mother are not exactly equal to 1/16, but the process is decent enough for pretty solid divination based on time alone.  Instead of using purely date/time-based methods, you could also use the birth information of the querent alongside the date and time of the query, use the figures for the current geomantic hour/lunar mansion/Sun sign of the Zodiac, or numerologically distill the query by counting the number of letters or words used or by using gematria/isopsephy to distill and divide the sum of the content of the query.  So, I a method like what the original poster was proposing could certainly work on strictly numerical principles alone, just not on the astrological or planetary cyclical methods proposed.

As for geomantic cycles, dear reader, what do you think?  If you were to link the geomantic figures to, say, the phases of the moon, the eight “spokes” of the neopagan Wheel of the Year, or the flow of light and darkness across a day reckoned sunrise-to-sunrise, how would you go about creating such a cycle?  Have you used the geomantic hours, and if so, have you run into the same problems I have, or have you used them with good effect, in lieu of or in addition to the normal planetary hours?

# Search Term Shoot Back, August 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 August 2014.

“trithemius azazel” — So, Trithemius, properly Johann Heidenberg or Johannes Trithemius, was a German Benedictine abbot, born in 1462 and died 1516.  He was kind of fantastic at everything, and is also known for mentoring Heinrich Cornelius Agrippa von Nettesheim who wrote the Three Books of Occult Philosophy.  Trithemius had several works dealing with the occult, including a survey of “necromantic” works, a text detailing the history of the world as shaped by angelic entities, and his famous Steganographia, which appears to be a system of angel magic but itself hides a system of cryptography.  A much later work attributed to Trithemius appears in Francis Barrett’s The Magus called The Art of Drawing Spirits into Crystals, which is my go-to conjuration ritual; however, there’s no real evidence to suggest that this was Trithemius’ work, even though it bears his name.  The ritual is based loosely off of other well-known Solomonic grimoires, like the Key of Solomon and Heptameron, and the text itself focuses on conjuring the angel Michael (specifically the angel of the Sun), though the text also describes times to conjure the other planetary angels.  Azazel, on the other hand, though it bears an angelic-looking name, turns out to be nothing of the sort; this spirit does not appear in Trithemius’ works, and the name appears in Agrippa’s Scale of Four (book II, chapter 7) as the demonic prince of Air.  This is not a good guy; think destructive tornadoes, storms, gales that topple buildings and bridges, mindbreak-inducing doubt, and other mental or airy destruction, and you’ll have a grasp of what this spirit does.  I suggest working with Raphael, the angelic king of Air, rather than this spirit, and even then the only time you might want to conjure Azazel is to bind him out of your life for good.

“scrying with feldspar” — Same way you scry with any other material or medium: let your focus become absorbed in the scrying medium, and let your mind do the rest.  Feldspar is both a type of mineral as well as a group of minerals, and as far as I’m aware it’s not a popular stone in occult use.  Of course, there is labradorite, which is a type of feldspar, but that’s about the only variant I can think of that’s known at all.  Generally people tend to go with some variety of quartz, calcite, gypsum, agate, or even just simple glass, but labradorite sure is pretty.

“unfortunate hours planetary times” — Different texts will indicate good or bad times to do something; I recall that the Grimoirum Verum as well as the Greek Magical Papyri () have “calendars” that describe fortunate or unfortunate days.  However, when it comes to planetary times e.g. hours, it all depends on the activity in question.  For instance, starting a fight that you plan to win is better done on a Tuesday (day of Mars) than a Friday (day of Venus), since the latter doesn’t do well with fights at all.  Likewise, you probably shouldn’t start a fight on a Sunday (day of the Sun), since the Sun is about authority and rulership, and fighting against that usually doesn’t turn out so well.  Better than this, learn electional astrology; while planetary days and hours are a good rough and easy way to do planetary timing, actually timing them to fortunate or unfortunate alignments of the planets themselves is unequivocally better.

“rituwal instrucshins summin belsubub” — While I understand what you’re trying to communicate, and in that sense you aren’t failing the use of written language, I suggest you learn how to properly write, type, and spell before you dare to work with some of the more powerful demonic entities out there.  They appreciate a bit of finesse.

“st. sealtiel feast day” — So, Sealtiel a.k.a. Selaphiel is one of the Seven Archangels (depending on what tradition of Christianity you’re looking at), and is considered to be the angel presiding over prayer to God.  However, unlike Michael, Gabriel, and Raphael, he’s not named in the Bible, and so while the Catholic Church is open to his existence, they cannot claim his existence as dogmatically real post-Vatican II.  As such, Sealtiel does not pass muster for licit veneration in the Catholic Church, and so doesn’t get a feast day from them.  However, the Orthodox Church gives him a bit more leeway along with the other archangels Uriel, Jehudiel, and Barachiel, and does officially venerate them.  However, the Orthodox Church also clusters all the archangels together into a single feast day that they commemorate on November 8, as a general feast day for all the angelic powers.  The Catholic Church has something similar, known as the Feast of Saint Michael and All Angels or simply as Michaelmas, held on September 29.

“can my hga hear me” — At all times, on all days, and in all places, yes.  Your Holy Guardian Angel has always known you and always been around you

“rufus opus moon walk” — I’m not sure my mentor, Fr. Rufus Opus, is that smooth.  He’s charismatic, sure, but I wouldn’t bet on him being able to pull off a moonwalk that easily.  That is, of course, unless he wants to try it at Crucible Convention in front of everyone, in which case I’m all for that.

“can i combine the colors on a orisha necklace” — Please ask your local botanica’s resident Santeros and babalawos for authoritative answers on Santeria questions.  That said, as far as elekes go, I’m pretty sure it’s just one orisha per eleke.  Unless you’re doing something that’s eleke-inspired, don’t go combining the colors of different orisha on the same eleke, especially if those two don’t get along (like Yemaya and Oya).

“how to consecrate and charge a ring in naked” — The same way you’d consecrate a ring while clothed, except without clothes.

“magic square of saturn benefits” — The magic square, or qamea, of Saturn is a 3 × 3 grid of numbers, the numerological aspect of which makes it a very powerful Saturn talisman on its own.  You don’t need sigils or names or symbols or lead or what-have-you if all you have is the magic square; it all helps, sure, but the square is a potent realization of the powers of Saturn on its own.

“archangel michael invocation for orgonite” — None whatsoever, also ew.  I still stand by my conviction that orgonite is bunk; orgone technology generally isn’t, but orgonite is a crap interpretation of it all.  Trying to combine angels into this?  How would that work?  I’m not even going to fathom to what ends, but what would that do that literally any other invocation couldn’t?  I mean, the Catholic Church sure isn’t going to accept orgonite’s usefulness (nor should they bother), so they won’t be accepting canonical submissions for prayers, litanies, or blessings for orgonite anytime soon.

“how to tell if summoning asmodeus was successful” — A lot of people think that conjuration requires the physical and visible manifestation of a spirit in order to be successful.  I mean, many magicians nowadays think that’s the end goal of magic and the mark of a master, and it’s true that if you can get a spirit to that kind of manifestation, you’re pretty awesome.  I don’t think that’s the end result of conjuration, though; it’s the equivalent of a really nice party trick at a business conference.  The better criteria for judging the success of a conjuration are whether you were able to perceive them at all and, if so, whether the end you conjured the spirit for came around.  Perception can take place many ways; I’m much better at hearing, smelling, and just coming up with full thoughts than I am with tactile sensation or vision, physical or spiritual.  We have more than just the sense of sight; use all your senses and see what works best for you and how you best interface with spirits.  As for ends, well, why did you bother summoning the spirit in the first place?  Did you have a specific request to ask and, if you did, was the request fulfilled?  Did you get answers to questions you may have asked?  Did you receive confirmation over something you were unsure about?  If so, then I’d say the conjuration was a success.

“congo huge cock” — I’m not sure.  I mean, there is the cliché that African men are the most well-endowed, but I’m unsure about that, and specifically whether Congolese men more than others are the biggest on average.  Besides, I’m already spoken for, so I can’t really experiment and find out myself.  That said,

“how to cleanse and bless a home with holy water and sea salt” — I’m confused as to why you’d use both sea salt and holy water, since holy water is usually already salted and mixed with other herbs, resins, or perfumes (like rose water, hyssop, frankincense, myrrh, etc.) in addition to being prayed over.  It kinda sounds like you’re mixing Christian and pagan practices which, although not a bad thing, the use of holy water alone should suffice.  That said, I might recommend strewing the salt across your home (all across your home), leaving it there overnight, and sweeping it all up and out of the house from the back to the front the next morning while praying that all defilement and filth be swept away, then spritzing holy water from front to back across the whole house while praying for blessings to enter into your house.  The salt here acts as a sponge to soak up all the spiritual ick in the house; just be sure to be extraordinarily thorough in getting it all out!  Instead of using salt as a spiritual sponge, I might recommend setting a glass of jar in each room for the same purpose and dumped into the road the next morning, or using the salt as a layer of protection in each corner of a room along with an iron nail or a few pennies.