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

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

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

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

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

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

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

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

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

TL;DR: the Kybalion is a pretentious mess.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Search Term Shoot Back, September 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 September 2015.

“what are the corresponding planet of each mansion of the moon” — In the system I learned it (I’m unsure if there are others), there are 28 lunar mansions that cover the 360° of the Zodiac.  The first lunar mansion starts at 0° Aries, and is given to the Sun.  From there, the lunar mansions are given to the planets in the weekday order: Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn.  Since there are 28 mansions and 7 planets, this cycle repeats four times, so that the Sun begins at the same zodiacal position that the cardinal signs (Aries, Cancer, Libra, Capricorn) do.

Planetary attributions of the Lunar Mansions

“the seven days conjuration” — A conjuration done over seven days, a period where you do seven conjurations in seven days, what?  Be a little more specific.  There are works like Pietro d’Abano’s Heptameron, literally meaning “a period of seven days”, referring to the planetary conjurations one can best perform on each of the seven days of the week; we find a similar text in the Munich Manual.  Alternatively, you could do the usual conjuration ritual, such as Trithemius’ rite, and conjure each of the seven planetary angels on your own across the seven days of the week; this is the basis for Fr. Rufus Opus’ Seven Spheres book, and his occasional project Seven Spheres in Seven Days.  It can get a little rough, especially with a crazy mundane schedule, but it’s worth it.

“which month,day and hour is the spirit of jupiter” — It…this doesn’t, I can’t.  Unless you’re talking about a particular zeitgeist, the spirit of Jupiter abides as long as the planet and its planetary sphere does, so…yeah.  The spirit of Jupiter can always be contacted regardless of the time, but there are some times that are better than others, and for this we use the system of planetary days and hours.  For instance, the planetary day of Jupiter is Thursday, and there are planetary hours of Jupiter scattered regularly throughout the week, so if you can get something set up on a planetary day and hour of Jupiter, it’ll be all the better.  As for months, this gets a little less regular.  Our system of months tracks the procession of the Sun through the Zodiac, more or less, but we don’t care about the Sun as much as we care about Jupiter, so we’d like to know when Jupiter is particularly strong in the Zodiac.  This can get into a whole talk about electional astrology, which is beyond the scope of this entry, but suffice it to say that you should check an ephemeris and read up on William Lilly’s books to figure out when Jupiter itself will be powerful.

“can you give back eleke” — First off, I don’t know why I keep getting hits on Santeria stuff on this blog, as it’s hardly ever germane to the usual stuff that goes on.  But…so, from what I gather, receiving your elekes is a ritual available to anyone with a godparent in Santeria, and is one of the important steps one takes in the process of initiation into the priesthood.  These are like your formal introductions to the orisha of those elekes, and…I have a hard time understanding why you’d want to give them back.  They’re yours, and yours alone.  Giving them back or intentionally losing them seems, to my mind, like a massive slap in the face to the orisha to whom you’ve been introduced.  If you didn’t want elekes, unless you were only a child without agency when you received them, then you shouldn’t have gone through the ritual to get them, but…I mean, hey, it’s your life.  They won’t interfere with anything, but if you don’t even want that much, go ahead.

“hermeticism homosexuality” — Bear in mind that the idea of homosexuality (yes, the mere concept of it) is recent, dating back only to the 1800s.  There is nothing ancient about homosexuality as a concept, and while we may read homosexuality into older works or storied relationships, it is folly to think that ancient peoples may have thought of themselves as inherently preferring one sex/gender to the other.  Sexuality was something that one did, not what one was (much like the guys who claim straightness but keep hooking up with dudes on Craigslist, no homo).  As a philosophy or branch of occult fields, there is nothing prohibiting or encouraging homosexuality in Hermeticism; depending on the context, homosexuality can be as much a hindrance or a help as much as heterosexuality is, and both same-gender sex as well as different-gender sex have their place.  Are they interchangeable?  I’m not convinced one way or the other on that, but I can’t see why they wouldn’t necessarily be, even though they may have different mechanics physically and spiritually.

“hermetic laws on gender and transgender people” — Like with the above search term, there’s no real connection or law that connects the occult philosophy of Hermeticism to things like gender, especially modern notions of gender that go beyond the simple gender binary that has stuck around humanity for thousands of years.  And no, although the Kybalion talks about the “laws of polarity” or gender or whatnot, that shoddy text is distinctly not Hermetic, and should not be considered as such for this topic.  For everything I’ve seen that matters in Hermetic magic, what gender you identify as does not matter, nor does the sex your body has.  If a specific item or body part is called for from a particular sex of a human, animal, or plant, I think it’s better to use that particular sex rather than think that the sexes are completely interchangeable; just as straight sex and gay sex have different powers, so too (as I see it) do male and female bodies.  Still, from the perspective of who can or can’t do magic, gender has no role to play in it.

“mercury as a cock with a human head” — Usually, in the Mediterranean, we find humanoid bodies with animal heads, like those of Egypt.  The Greeks tended to frown on these zoocephalic gods, preferring their strictly anthrophomorphic gods like Apollo or Serapis.  However, even with some of the more bizarre gods, like the human-torsoed cock-headed snake-legged Abrasax, we tend to find that the body is human and the head is animalian.  I know of no representation of a rooster with a human head as a representation of Mercury or Hermes, but perhaps you mean a phallus?  In which case, the word you’re thinking of is “herm“.

“massive cock painting” — I prefer photographs, myself, and I prefer GIFs more than those.  There’s a whole subreddit for that, too, you know!  I’d link to it, except that I’m writing this post at work, and….yeah.

“fuck a golem jod he vau he” — Please don’t fuck a golem.  The only way to turn a golem off is to kill it, at which point you turn sexy-divine lithokinesis into necrogeophilia, and that gets really weird.

“is using corse salt for protection godly or not?” — Well, you won’t find circles of salt described in the Bible, to be sure, but then, neither will you find lots of what the Catholic Church does, either.  That said, the Church uses salt in its consecration of holy water, as there’s some virtue in salt that helps to sanctify or cleanse stuff spiritually.  Plus, it has lots of use dating back hundreds of years, if not millennia, as a means of protection from spiritual harm.  It’s up to you to judge how godly that may be, but I’m on the side that it’s quite alright to do so.

“what happens if i summon spirits good” — You did it!  You summoned a spirit.  Congratulations!  Now, I hope you thought this part out, but…why did you summon a spirit?  To what end?  Anyone can pick up a phone and call a number; what’re you going to talk about?  What will you ask for?  That’s the real part of summoning that nobody seems to think about ahead of time, and the whole point of the act.  Why bother establishing contact with a spirit if you have nothing to talk about?

“symbols on solomons wand” — In book II, chapter 8 of the Key of Solomon, we find described the method to create the Wand and Staff, which involves inscribing the symbols from the Key onto the wand in the day and hour of Mercury.  Joseph Peterson on his Esoteric Archives gives a lot of Hermetic wand lore, and in his notes on the Key of Solomon, he believes that the symbols from the Key are nothing more than corrupted Hebrew for “AGLA + ON + TETRAGRAMMATON”, the same names used on the wand in Trithemius’ ritual of conjuration.  I used both the Solomonic symbols and the Trithemian names on my own personal Wand of Art, and while I’m not entirely convinced that they’re supposed to be the same thing, they do have similar feels to their power.

Ebony Wand Design

“bath soap by geomancy figure spell” — While geomancy and magic get along great, I’m less sure about things like herbs and physical supplies used with the geomantic figures; the most I’ve seen geomantic figures used in magic is by turning the figures into a sigil that can be used to augment other works.  However, by using the elemental, planetary, and zodiacal attributions to the geomantic figures, we can get a reasonably good idea of the herbs and materials needed to make a soap or wash for each figure, such that if we wanted to be empowered by the figure of Puer, we’d make a soap using warming, spicy, woody, Martian herbs and inscribe the figure or a sigil of the figure into the soap before using it in the shower.  I suppose it could be done reasonably well this way.

“names of all seven archangels including rose” — I’m not sure what set of archangels includes the name “Rose”, unless you’re a diehard Whovian who has a special place in their cosmology for the 10th Doctor’s companion.  For me, the seven archangels of the Orthodox tradition are Michael, Gabriel, Raphael, Uriel, Barachiel, Jehudiel, and Sealtiel.

“items to put on a sagiterian prayer alter” — Please note that you put things on an altar, but change them when you alter them.  This misspelling never fails to get on my nerves.  As to the actual search term, the idea of setting up an altar or shrine to a constellation is…unusual, though not entirely out of reason.  Normally, when worship of celestial bodies is called for, it’s directed to the seven planets, hardly ever to the fixed stars, and much less any particular constellation of the Zodiac (notable exceptions being stars like the Behenian stars, the Pleiades, and so forth).  I suppose, if you wanted to set up a particular shrine to honor the constellation and god of Sagittarius in a standard modern Western fashion, you could use colors associated with the qabbalistic path of Samekh (= Temperance = Sagittarius), which are blue, yellow, green, and dark vivid blue; Jupiterian symbols and effects, such as a scepter, a battle-crown, bay and palm leaves, and so forth; symbols that relate directly to the sign, such as statues of centaurs and bows and arrows, and things that relate to the goddess Artemis; etc.  Setting it up facing the north-north west would be appropriate, or setting it up to face the east and working with it when the sign Sagittarius rises.  Making offerings in sets of 6 is appropriate, as the letter Samekh has the gematria value of 60.

Search Term Shoot Back, August 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 August 2015.

“how do we summon spirit astaroth to appear physically” — Carefully.  Summoning a spirit, whether to physical manifestation or just to spiritual presence, is no joke, and takes a lot of practice, study, and dedication.  Summoning a spirit to physical manifestation is even less of a joke and something that, as I see it, is nearly never necessary.  It’s all well and good if you can pull it off, but I see it as a kind of bragging right if you can do it; it requires strict fasting, serious self-empowerment, a good relationship with the spirit, intent focus on the ritual, and a huge expense of energy that…honestly, most people can’t afford and have no need to spend.  If you can do it, great!  If not, don’t worry.  So long as you can bring them in enough contact so you can communicate and perceive them, you’re doing what you need to do.  Anything more is cool.

“big cork anal prison” — Nope.

“runes that look like sigils” — I’m not sure what your idea of “sigil” means here.  To me, a sigil is a symbol that refers to some concept, word, name, entity, or intent that has been graphically encoded through a mechanical means, such as through a qamea sigil or a sigil wheel or simple combination of letters.  Seals, on the other hand, are symbols that refer to some concept, word, etc. that are obtained or revealed directly from a spirit, and are not generated through any conscious process.  Many people use the terms interchangeably, though I find the distinction helpful in my work.  So, sigils can take many forms, but runes are more or less fixed with a few variations based on era and geographic origin.  Perhaps you mean the system of bindrunes, a ligature (or, I suppose, letter-combination sigil) of two or more runes?

“crystal ball uses” — Crystal balls have many uses, and some of their more common uses are seen everywhere in our culture.  However, I’d like to go over some of the more arcane uses that only the most dedicated crystal users might consider applying crystal balls for, as it’s not always apparent how to do so.  Paperweight.  Decoration in a fountain.  Regift for a new age friend.  Drain stopper.  Candle snuffer.  Meat tenderizer.  Foot/back massager.  Game piece.  Cosplay costume component.  Laser light scatterer.  Blunt trauma weapon.  Anal bead/ben-wa ball.  Body modification implant.  Dough spreader.

“oil lamps less soot” — I wrote a post on how to use oil lamps for great effect in home and ritual, but a few points probably need restating for clarity.  There are several ways you can use an oil lamp with less soot: trim the wick before using it so that all the worst charred parts of it are removed, keep the wick low enough so that you have a big enough flame without it trying to use too much fuel at once, use a clean and pure wick made of natural cellulose or linen with no chemical additives, use clean and pure oil with few chemical (natural or artificial) additives.  Mineral oil tends to be good, but that’s because it tends to be pretty neutral in most respects, as well; olive oil would produce some soot due to its natural compounds, but the higher grade the oil, the better quality flame you’ll get.

“how should fiery wall of protection oil be applied to home” — Different traditions and practices will tell you different things, and even within a tradition, you may have different ways to apply oil for different oils.  For me, I apply Fiery Wall of Protection oil in a small cross on every threshold or lintel in the house: everywhere there’s a gate, doorway, or windowsill that leads to another room or to the outside, I put the oil towards the top and center of that threshold.  If I’m going all out, I’ll also anoint all doorknobs, latches, air vents, drains, and the like just to cover every possible means of ingress or egress from the house.  Alternatively, you could use a five-spot pattern (a dab on each corner and once in the middle) on every window and door, or anoint four large iron spikes (railroad spikes are perfect) and nail them into the ground at the four corners of your house.  The possibilities are endless!

“working with seals of iupiter in virgo” — Assuming you’re working with the Pentacles of Jupiter from the Key of Solomon (book I, chapter 18), I’d go with the consecration instructions given for each pentacle.  Mind you, Jupiter is weak in Virgo (detriment), as he’s opposite his domicile sign of Pisces, so Jupiter isn’t particularly happy about being there.  However, if the pentacle was well-made at a time good for it (day and hour of Jupiter at a minimum), then I’d think it’d be good to use whenever with little change in effect otherwise.  Thus, I wouldn’t want to make anything particularly under the planet Jupiter while he’s in Virgo, unless I really needed his specific influence where no other planet or means of obtaining something could work; in other words, unless it’s an emergency that only Jupiter and nothing else can fix, I’ll probably look elsewhere for help.  The same goes for any Jupiterian working.  Mind you, Jupiter spends just under a year, give or take a few weeks, in each sign.

“how do you spell your name in angelic script?” — First, note that nearly all forms of “angelic script” tend to be different 1-to-1 ciphers (or “fonts”) of Hebrew script; Celestial Hebrew, Malachim, Passing the River, and Paracelsus’ Magi script all follow this trend.  Thus, although these might be considered alphabets, they follow the same rules and have the same number of letters as Hebrew does.  To that end, you’d want to first learn how to spell your name in Hebrew, then use your preferred angelic script.  The big exception to this is Enochian, which was transmitted to John Dee and, although it claims to be an original proto-Hebrew Adamic language, follows the same rules as English spelling and grammar of his day.  However, Enochiana, although technically angelic, tends to be in a whole different field than the rest of the angelic stuff, and may not correspond semantically to other types of angelic work.

“ancient human giant cocks” — As I like to say, there’s nothing new under the sun; I claim that humanity has been pretty much the same today since the dawn of civilization or the dawn of language, if not the dawn of humanity itself some 60,000 years ago.  Sure, we have newer things to play with, complicated systems we’ve engineered, and a variety of abstract philosophies to lose ourselves in, but we’re still fundamentally the same.  This goes for penis size, too; I can’t seem to find any information on historical penis size, but I assume they’re more or less the same size today as they were for ancient humans.  If anything, penis sizes are probably, on average, larger today than they were in earlier eras; several cultures of the past considered smaller penises to be ideal, as they’d cause less vaginal/anal stretching and, thus, less tearing in sensitive tissue, which would lead to fewer rates of infection; similarly, huge cocks were something reserved for the gods, and even then, only in a sense of comical debauchery or intimidation (cf. guardposts with an ithyphallic Pan).  As we’ve gotten better about hygienic practices, internal tearing due to getting on a huge dick hasn’t been as much a concern, so there’s a little more bias now towards going for guys with bigger cocks, and if that’s genetic, then there’s a slight evolutionary trend for more well-endowed guys.

“how to conjure smaller angels” — Use a smaller triangle.

“what do occultists think of the kybalion” — Different occultists will give you different opinions.  Some occultists love it for its own virtue, some love it because it’s a “gateway text” that gets people into heavier and more interesting forms of occultism.  I personally detest the thing and would rather see all copies of it used for toilet paper.  It’s not Hermetic, despite what it claims, as its points and “axioms” are distinctly modern, and instead have its origins in the 19th century New Thought movement.  All of its major points and cosmological theories are either derived from modern New Thought stuff, or are only tangentially and convolutedly connected to actual Hermetic teachings.  I honestly find it to be a waste of paper and ink, and as its usually one of the first texts newbies encounter in the occult (for one unfortunate reason or another), it can lead to some really messed up ideas that ill-prepare them for serious education in Hermeticism.

“how to bless my pentacle in santeria” — Oh, honey.  You are doing everything so wrong.  You don’t; further, you don’t even, do you?  Because I can’t.

Search Term Shoot Back, February 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 February 2015.

“saturn%25252525252525252525252525252525252525252525252525252525252525252525252525252525252525252525252525252525252525252525252525252525252bsabbath” — Oh really, now?  I’m not sure why you’re using the % sign so much in that query (%25 is a common way to represent the % sign itself in some encodings), but…I mean, Saturn is in a little bit of everything, Hermetically speaking, so yes, you could represent how closely something is associated with Saturn as a percentage?  I guess?

“where does wiccan writing come from” — You likely mean the Theban alphabet.  This script was adopted at some point by people in Wicca, though I’m not sure when or why.  It was given as a magical writing system for the Roman script by Agrippa (book III, chapter 29), and we find this same script appear in Johann Trithemius’s Polygraphia, which makes sense as Trithemius was Agrippa’s mentor.  However, this script predates Trithemius, originating in alchemical cipher scripts of medieval and Renaissance Europe.  Trithemius claims that it started with Honorius of Thebes (yes, the same one after whom the Sworn Book of Honorius is named after) “as given by Pietro d’Abano”, though d’Abano gives no such reference.  There are some theories that the Theban writing system was loosely based on Georgian script or Ethiopian script, though these still seem far-fetched to my mind.

“hermetic how consecrate a orisha” — You don’t.  End of.  Orisha are not part of the Hermetic tradition; they’re part of the African diasporic religions that originate in Yoruba culture and mixed with European Christian saint veneration and American indigenous traditions, like Cuban (Santeria) or Brazilian (Candomble).  If you want to consecrate a vessel for an orisha, you’ll need to be part of those traditions, which keep those methods and tools as secret mysteries one has to be initiated into.  If you want to approach an orisha on your own, you can do that in a way not unlike calling a Greek or Roman god or a planetary power, but you’d do best to approach them in the way they’re traditionally called.  Go to your local botanica or ile to ask more.  Besides, the Hermetic tradition is jam-packed with spirits of all kinds, types, names, and histories all their own.  It’s a complete system and framework for approaching the cosmos, and even though it can incorporate or understand other traditions from within itself, there really is no need to borrow so liberally from other traditions just because you want an exotic flavor in your own work.

“what happens when you summon hermes” — I wouldn’t know, since I don’t make it a habit to summon or conjure gods.  I invoke them and call upon them and invite them to be with me or to help me, but I don’t conjure them in the way I conjure an angel.  That seems presumptuous of me, especially since Hermes is usually pretty busy and comes at his leisure and choice rather than my forceful summons.

“what spirit should be my first conjuration?” — Personally, I suggest a spirit close to you.  Land spirits of places you frequent often, such as a park or an office building, or even your own home, are fantastic.  Ancestor spirits and people from whom you’re descended are also easy to come in contact with, and being their progeny, you already have an in with them that makes for an easy contact.  If you want to go with angels, I suggest Uriel, not just because Uriel was the first angel I went with, but because Uriel is the angelic king associated with Earth, and thus the angel closest to humanity and the world we live in.  The important thing is to not reach too far, but to pick something easy and relatively safe for conjuration so that you begin to get the feel for what feels right in a context like that.

“how to position candles when conjuring a seal” — I’m not sure about the positioning, but I’m rather more intrigued by your attempt to call forth marine mammals into being with magic.  Seals can be a very good source of fragrance and fuel materials, to be sure.

“was pope gregory or psuedo dionys first wirh archangel names” — Neither, actually.  There are references to seven archangels, and archangels generally, that predate Pope Gregory and Pseudo-Dionysus the Areopagite by centuries.  We find Michael in the Book of Daniel and Raphael in the Book of Tobit, and we find more extensive archangel names in the Books of Enoch, all of which were written long before the births of Greg or P.-D.

“wiccan language” — You mean English?

“summoning ghost rituals aaaaaaaaaa” — Dude, it’s not that scary.  Relax.

“sigils greek gods” — The Greek gods don’t really have seals or sigils of their own; they simply weren’t worked with like that, and the use of seals is very much a later thing.  We find the use of barbarous words of power and celestial characters in magical writings from the PGM, sure, but nothing like a “seal” like what’s given in the Lemegeton Goetia.  Rather, the Greek gods were usually called upon and prayed to, perhaps using a statue or other sacred image of them as a focus.

“occultic gay love bonding” — I’m game for it; I’m always for using magic for getting laid and getting paid, and all the better if you live happily ever after.  Thing is, since most people are straight, most magic is, too.  Doesn’t mean that queer/gay/trans/agender magic is wrong or trivial, though, though it is hard to come by.  There’s one spell from olden times I know of specifically for male-male love, but that’s about it.  Generally speaking, any romance or love spell you can think of will work as well for same-sex or agendered relationships as it would for different-sex relationships.  However, if that ritual uses very gendered elements (one partner has High John the Conqueror root and one partner has Queen Elizabeth root, or there’s some combination of a phallus and vagina candle), you may want to change those as desired for the proper effect.

“kybalion is male focused” — Ugh.  The Kybalion is hardly focused at all, and among modern texts, it’s basically swill.  If your only issue with the Kybalion is that it tends to focus on men or masculinity (I guess?), then you need to get out more or read more texts, because there are many more problems in the Kybalion than just that.



Search Term Shoot Back, August 2013

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 2013.

“magic orgone” — I wouldn’t call orgone “magic”, per se, but it is basically the quintessence, akasha, ether, or spiritual force underling the energy model of magic; orgone can be said to be the same thing as odic force, qi/chi/ki, or prana, depending on your tradition or viewpoint.  Orgone technology was developed as a kind of fringe science using the principles of magnetism, electricity, and polarity extrapolated towards human energy/subtle-body models of working with the body.  There are ways to work with orgone in a magical way, as my own experiments with orgone have shown, but it can be used outside of a magical framework just as easily, just as radionics or reiki aren’t necessarily considered “magical” (though basically are, anyway).

“planetary hours for july” — Planetary hours are calculated for individual days, based on the location and date of the observer.  Trying to form a generalized calendar independent of location won’t work, since planetary hours rely on the sunrise and sunset times for a particular place (which change depending on latitude, time zones, and the like).  Lots of free planetary hour calculators abound on the internet, however, so look instead for “planetary hour calculator”.

“sex sigil” — Yes please.

“ikea altar” — It’s true, my altar furniture is pretty much just from IKEA, or to a lesser extent, Target.  IKEA is fantastic for cheap but sturdy stuff, so long as you don’t mind the appearance of it; if you use an altar cloth, you’ll be set.  The small LACK side tables are perfect for corner altars or working tables in conjuration, I’ve found, and their price can’t be beat, especially if you want something disposable (a la Enochian Tables of Practice) or if you want something to engrave or woodburn without too much cost going into the thing.

“the kybalion homosexuality” — This probably references my post from before on the comparatively recent book Kybalion, gender, and sexuality.  I wish I could talk about this more, and I probably should one of these days, but my thoughts on the matter haven’t much evolved past the point of “I don’t know”.  Everyone has their own dynamic within themselves to work with, and even though the Kybalion is great at simplifying the world down into a few rules and laws of occult motion, they’re also sufficiently broad to gloss over the minute subtleties involved with actual experience in the world around us.  Plus, the interplay between the laws isn’t well developed in that short text as much as we might like, and the cultural and personal bias of the original author(s) may have had something to do with the laws as they apply to homosexuality or queerness more generally.  I’m going to appeal to authority here and say that Crowley had it probably more correct and concise when he said “do what thou wilt shall be the whole of the Law”.  In the end, it’s really only you yourself who can figure out who you are/Are, understand what you can and should do/Do, what’s good/Good and bad/Bad, and judge your own progress/Progress.  Nobody else has that right; nobody else can judge you or tell you what it is you need to do, or what’s a beautiful thing for you to preserve or maintain.  In this light, especially if you have any respect for Thelema or Crowley, to use any text, occult or otherwise, to justify judging, discriminating, controlling, or maligning others because of personal bias is revolting, and I advise all my readers to cut that shit out.

“strongest geomancy figures in order”  — It depends on what you mean by “strongest”, and even then which author you read, since geomancy is an old tradition of divination going back a thousand years across multiple continents.  If you mean favorability and fortune, i.e. how good a figure is, you might use a general rule such as that of Robert Fludd’s or an older Arabic system, but this is pretty broad and doesn’t take into account specific situations or context.  If you mean positions in the houses of the astro-geomantic chart, you might use the directional correspondences of the figures or their planetary joys, but this isn’t used by all geomancers.  At the risk of making my dear readers do a bit of goddamn research and study, I suggest you review my De Geomanteia posts on the figures to get a full grasp of what they mean and how they relate to any arbitrary situation.

“yes no meaning to six sided dice”  — I suggest looking at Balthazar Black’s post on using six-sided dice for this.  I use a set of RPG dice for my divinations, specifically the 2d10 dice for yes/no questions.  Simple methods can be made, however: high numbers indicate high likelihoods of “yes”, while low numbers indicate low likelihoods, or odd means “yes” and even means “no”, or other combinations.  Dice are an ancient tool and game, so I wouldn’t be surprised if you found any number of traditions from different cultures or ages indicating different methods of cleromancy with dice.

“quick divination”  — Tomorrow you’ll wake up, do a bunch of stuff, and then go back to sleep.

“is sprinkling salt in bath water and praying to god” — This was, in fact, the entire search term; it seems like something got cut off, but who can say?  Assuming the searcher in question ended the query with something like “evil”, “damnable”, “wicked”, or “sinful”, I can say that the answer is very firmly no.  Salt has long been used across cultures and ages as a cleansing, purifying, or protective agent; spiritual baths are a longstanding tradition in pretty much every occult and religious tradition, from misogi in Shinto to wudu in Islam to baptism in Christianity.  Prayer is, of course, a good thing in magic and religion, and any action whatsoever can always use that heavenly or divine boost from having the hand of God or hands of gods involved.  I should take full spiritual baths with prayers more often, honestly, but I content myself with a regular sprinkling of holy water every day with prayer; before any significant working, however, I’ll definitely cast some salt I’ve prayed over into a clean tub of tepid clean water, immerse myself completely, and pray a number of psalms while in the tub.

“tojil strategic ffxi” — er…I don’t play Final Fantasy XI, though my boyfriend does.  Tojil in FFXI is a pretty nasty boss mob, and from what I’ve seen over my boyfriend’s shoulder and from what I’ve heard him say about it, learning how to time attacks with Tojil’s changes in aura is key; you’d be able to take down this beast in fairly short time if you have a decent linkshell group with you.  However, this entity has its origins in Mayan mythology and religion; Tohil was a fire, sun, and rain deity, with some qualities similar to the more popularly-known Aztec god Quetzalcoatl.  One of my friends works with these pantheons, but I don’t myself, though they’re very cool guys and very powerful in their ways.  Then again, it takes a powerful practitioner to actually get any good work done with them, so caveat orator.  I’m pretty sure, since none of these terms actually appear on my blog, that it was grabbed by a Google spider from my twitterfeed on the right.

The Kybalion, Gender, and Queerness

Disclaimer: I identify as a masculine, cisgender, homosexual man.  In layman’s (and potentially brusque) terms, I’m a guy born a guy who likes guys.  I have not, since puberty and self-recognition, identified as anything else.  I have not experienced anything but occasional and minor social marginalization or confrontation based on this identification.  Just in case this might come up later in this potentially touchy subject.

Lately I’ve been reading the Kybalion, a short text written by the “Three Initiates” back around the start of the 20th century.  It’s definitely a modern text with roots in New Thought and Theosophy, but it has notable Hermetic influences as well.  As a text of occult literature, it’s one of the most influential texts on modern occulture and occult philosophy, much as Agrippa’s Three Books and Fourth Book is on occult practice.  It’s also a book I’ve been pushing to the side, seeing it as unnecessary and silly in my own life and practice, but since I found a cheap copy lately, I figured I may as well pick it up and give it a decent perusal.

The Kybalion lists and then fleshes out, in its post-Victorian, supercilious, and occasionally bombastic language, seven “Hermetic Principles”, aphorisms that describe the general function and workings of the cosmos and the All.   The seventh one is the stickiest, the Law of Gender, which states:

Gender is in everything; everything has its Masculine and Feminine Principles; Gender manifests on all planes.

For most people, and certainly for most occultists and occulture, this makes sense.  There’s the Wand and the Chalice, the Holy Spirit and the Holy Grail, Father Sky and Mother Earth, the Yang and Yin, Fire and Water.  Duality is a feature of many forms of occult philosophy or a tool in occult practice.  In physical terms, there’s men and women, protons and electrons, positive and negative.  Generally speaking, these things are all active and passive: one initiates, the other generates; one issues, the other receives; one wills, the other implements. 

Also, like the Yin and Yang, there is a bit of the Masculine in the Feminine and vice versa.  This goes along with the Law of Polarity (extreme opposites are essentialy the same quality, differing only in degree) and the Law of Rhythm (events and situations periodically and regularly switch from one extreme to another).  Further, these two attract each other, Feminine to Masculine and Masculine to Feminine.  It’s why electrons and protons join up to form atoms, Spirit and Body to create Life, the Wand and Chalice to complete the Great Rite, man and woman to create love.

…and that’s where I stumble.  For me and many others that I know, that last bit doesn’t quite hold true.  I’m often in social situations and contexts where people of the same gender love each other, or where a single person may identify as both genders, a gender in-between, or neither gender.  Hell, I’ve known at least one intersex person (hermaphrodite, in slightly less PC terms), whose parents reassigned them one gender but who now prefers to be androgynous.  I’ve known many people with gender identity disorder, and a number of people who’ve undergone gender reassignment surgery.  And when it comes to sex, there’s no defined roles for people to play, even if they’re not queer in any sense; some people top with toys for some people and bottom with anything other times, some bottom not-at-all or prefer other forms of sexual arousal and play, and some people don’t have any sexual urge or drive to speak of.  None of this contradicts or obsoletes the Kybalion’s Law of Gender, but it does make it awfully hard to generalize and apply in my human experience.

For instance, consider the joke “asking who’s the man or woman in a gay relationship is like going to a Chinese takeout and asking which chopstick is the fork”.  It’s definitely got an element of truth in it: there is no defined gender role for partners to play when they’re in a queer relationship.  Expectations like that tend to go out the window, and things often end up egalitarian or equal on most levels.  In this case, it’s not that opposites attract, but rather that similarities resonate with each other.  There isn’t as much a plus/minus dichotomy forming a unity, but a plus/plus or minus/minus harmony forming a unity.

Keep in mind, though, that the Law of Gender states that there’s Masculine in the Feminine and vice versa.  Gay men can and often are seen as effeminate, and lesbian women can come off as butch.  However, that’s definitely not always the case; plenty of gay men are straight-acting, if not outright bears and bikers, and there’re lipstick/femme lesbians aplenty as well.  If you want to put Masculine and Feminine in sexual terms, there can sometimes be dedicated tops or bottoms in these relationships, but this can’t always be expected or relied upon.  Heck, even straight guys can often be into pegging or getting blown by other guys.  It’s not just a queer thing, after all.  People do what they want.

But expanding that to other things besides physical bodies and acts, the ideas of Masculine and Feminine (in the chapter of the Kybalion called “Mental Gender”) reflect more of an initiating and generating idea.  Just as in conception where the man emits semen into the woman, who then generates a new human being, the Masculine starts off a process and the Feminine procedes with it.  Artists, for instance, are definitely Feminine in this sense, as they spend their whole works generating and creating; they can also be Masculine if they find their own initiatives and inspirations, or they can be strictly Feminine if they only take in what’s around them.  Engineers, coders, and scientists do the same: they produce technologies, methodologies, and facts based on either things handed to them (like a passive machine executing commands fed to it) or based on their own curiosity and inspiration.  Visionaries and those who inspire are often masculine in this regard, especially if they initiate in others but never initiate anything for their own generation or production.

The Kybalion distinguishes a thinking entity into the Me-part and the I-part.  The Me-part is the conception of self and its trappings, its body, appearance, thoughts, wants, emotions, and so on.  These are ephemeral, passing, and transitory; once they leave, the underlying self is unchanged and still there.  This underlying self is the I-part, the part that actually guides and experiences the Me-part as its self.  A lot of people tend to focus on the Me-part and tone down or tone out the I-part due to our conditioning (my sister would have a field day explaining this concept in the realm of Human Design), and so occultists work to work up the I-part in order to get a sense of who they really are and what their True Will is, through e.g. meditation to clear the mirror of the mind or by K&CHGA.  In this sense, the higher cosmic portion of the Self (Tiphareth and above) can be seen as the masculine I-part, and the lower material portion of the Self (Tiphareth and below) as the feminine Me-part.

This leads to an interesting reversal (cf. Law of Rhythm) of normally-accepted symbols in Qabbalah.  If you look at the Qabbalah, you might notice that the entire glyph can be contained within the ankh or symbol of Venus: sephiroth 1 through 6 fit in the circle above, and sephiroth 6 through 10 fit in the cross below.  The circle is generally seen as a feminine symbol, like the yoni in Hindu symbolism, while the cross can be considered masculine with its straight and penetrating lines, almost (but not quite) like the lingam.  However, we noted above that the cosmic I-part is Masculine, and the material Me-part is feminine.  Again, Masculine in Feminine, Feminine in Masculine.  Interpretations of this abound, but one I might select would be that the masculine I-part acts (able to influence) on the feminine macrocosmos (subject to influence); this is transformed once it becomes more manifest into the masculine microcosmos (able to influence) acting on the feminine Me-part (subject to influence).  And, once one attains unity with the All (going past Kether into Infinity), one suspends notions of gender entirely…I guess.  For here and now, though, there’s the Law of Gender to contend with.

On a more human level, this can boil down to a matter of drives (Me-part) and desires (I-part) in terms of “mental” action.  Drives are what our bodies, our lower functions, and our sensations lead us to do; desires are what lead our mind, our soul, and our comprehension to do.  I desire unity with another human; I am driven to be with a man (preferably a masculine one who also likes men).  Works well enough for me, but why am I not driven to be with a woman, if opposites attract?  After all, the idea of resonance certainly postdates the Kybalion, having come about (as far as I can tell) to deal with same-sex pairings in the Great Rite.  Whence this drive?  Is this a drive at all, or a desire instead?

I know that, in at least one occult tradition designed for queer men (the Unnamed Path), its concept of the God is helpful to this discussion.  Unlike many other pagan paths with a single God and Goddess, the Unnamed Path has two gods, a Light God and a Dark God, and two goddessess, a Light Goddess and a Dark Goddess.  The Light God and the Dark God will periodically meet and mate, with the Light God as masculine and on top and with the Dark God as feminine and on bottom.  However, at climax, the two shift roles: the Light God becomes the Dark God and the Dark God becomes the Light God.  They maintain a periodic equality, where both are on the same level, but constantly shifting between themselves.  (I’m tempted to make a joke involving the transferral of divine essence as cosmo-sexual snowballing, but I’ll let your own nasty minds do that.)

In that way, according to the Laws of Gender and Rhythm, things become a little more clearer.  In my experience, some people like to top here and bottom there; some people roleplay a more masculine character now and a feminine character then; some people like being the dominator and dominated in different settings.  Artists draw, then observe, then draw, then observe.  Developers code, then analyze, then code, then analyze.  The Masculine becomes Feminine, the Feminine becomes Masculine, repeatedly and endlessly.  Still, why should a person of one sex and gender be attracted to another of the same, especially one of similar temperament (two butch lesbians, two twinks, etc.)?  Mental state, productive stage, and sexual mood may change back and forth over time, but bodies don’t tend to do that.

In the end, I guess I don’t have enough information or experience to answer this.  Maybe the Law of Gender is just poorly thought out, or doesn’t fit in the queer framework I want to apply it in, or I’m trying to apply something too broad to something too specific.  Queer occultism is definitely a topic to be discussed further, both by myself and those interested in it.  What do you think?  Feel free to discuss this and offer your (respectful, polite, well-thought-out) comments and ideas.