When God Says No: On True Will and the Will of God

Yesterday, we started talking about a number of questions from Curious Cat that focused on the role of angels in magical work, and what happens when they don’t show up or don’t do what we ask, command, or commission them to do for us.  This is a really complex topic, at least so complex that I can’t really answer it in the 3000 character limit that Curious Cat sets for question replies, but I’m trying to flesh it out as best as I can here on my blog.  Again, I’m approaching this from a Hermetic monist-yet-polytheist standpoint that takes in the existence of both angels and gods under God in the same creation that we’re in.  What we ended up with so far is this idea that we can’t really command angels to do anything; all we can do is pray that they do something for us, whether it’s appearing in a crystal for a conjuration or fulfilling some task or teaching us some mystery.  And when we make such prayers, we’re directing those prayers to God, because angels exist solely to fulfill the will of God; that’s their nature.  Angels don’t have free will; their will is the will of God, or they just constantly and forever want the exact same thing God wants in the exact same way, and will act in their capacities to fulfill the will of God.  This means that it’s our prayers to God that matter more than the presence or help of the angels, and there are lots of reasons why prayers might not be answered: sometimes it’s because we’re not asking for what’s possible according to the will of God, and sometimes it’s best we don’t get what we want because it’s not for us or because we’re not ready for it yet.

What it all comes down to is this: we, as human beings, are blessed with quite a lot of power, but it’s not infinite power.  We’re actually quite small and insignificant in the grander scope of the cosmos, but we still have some significance.  That significance plays through our True Will, which is a fancy modern way to describe “our path in life”, the purpose and plan of God that God has established for us as individuals as written in his Book of Life.  Everything we do in life, in order to be successful, has to be either in explicit accordance with our True Will or at least tolerated and permissible within the bounds of what our True Will necessitates; to give a mundane example, it’s necessary that I leave my house at 7:20 am to go get to the train station on time, but that doesn’t mean I have to wake up at 6 am in order to be sufficiently ready, because I have the freedom to wake up earlier or later so long as I’m out the door by 7:20 am.  Likewise, we have to live according to our True Will, whether or not we’re consciously aware of it, but we also have leeway to do things explicitly outside it because it doesn’t fundamentally matter one way or another, so long as we’re not doing things that actively go against our True Will.

When we act in accordance with our True Will, then we’re acting in accordance with the will of God, and we effectively become his angels for as long as our will is his will, and so long as that synchronization is maintained, there is nothing that can stop us; we might be delayed, slowed down, or face other difficulties in accomplishing it according to the usual vicissitudes of life and the struggles we face against the ignorant actions of ourselves or other human beings or the inimical actions of malevolent spirits, but God will not bar us or deny us from it, because it is his will that we should do the thing we’re doing.  When we act within the permissibility of our True Will, then what we’re doing may not be explicitly necessitated or mandated by God, but we have the license to act on it anyway because it doesn’t fundamentally matter one way or another so long as we get the right things done in the right way.  But when we act outside the permissibility of our True Will, then we go against the will of God, and there is nothing we can do that will change that, and we’re off-track from the proper path for ourselves in life.

The topic of True Will is one that I’ve talked about time and again on my blog in the past, and I think I’ve made some really important points on this before:

When we follow and carry out our True Wills, things generally go easier for us, since they’re increasingly tied into the things we’re doing.  We encounter fewer and fewer difficulties, since we’re effectively carrying out our roles to play in the cosmos, and “if God is for us, who can be against us”?  Sure, we might still attract haters (who will, after all, continue to hate on ‘choo), but when we work our Will on the cosmos, people who would interfere with us are either brought over to our side and begin helping us instead, or are drowned out, burned up, or otherwise silenced and made powerless to counteract or contradict us.  Plus, the more we work our True Will, the more we begin to find and associate with those who are also carrying out their Will, and since they’re doing what they must for the cosmos, it’ll naturally fall in line and correlate with what we must do for the cosmos, as two players on opposite sides of an orchestra play harmoniously in the whole.

It’s only when someone else messes up their part and trashes their Will so badly that it ends up careening into yours that can cause problems, like a planet that suddenly shifts out of orbit and collides into other planets, or a player in an orchestra that decides to start playing a march when everyone else is playing a waltz just to confuse others.  Sometimes this is out of earnest confusion and spiritual flailing, sometimes this is out of deliberate spite and (mis- or ab-)use of their power and Will.  This can certainly cause issues, and can even put a cold damper or shut down the flame of one who’s actually working their Will as they should.  All it needs is a bit of correction on both our part and the parts of others to get everything singing harmoniously again, and then we’ll all be aweseome again as we should.

In a way, the idea of True Will is starting to sound a lot like Grace to me: just as Grace is not a reward, neither is True Will, but they’re both the state and result of being doing the highest Good, of becoming properly Godly, and coming to truly know yourself, your origins, and your duty. (January 31, 2013)

So too is the wand of the magician not used as a blasting rod or an offensive weapon, but it’s used as a mark of divine right and being rightly divine.  The wand should be used to remind the magician and guide them to their True Will, not used to enforce their temporary will onto others.  After all, if one is following their True Will, then pretty much all else will fall into place accordingly (except in dire or unusual circumstances when other work must be applied).  The image of control that the wand bestows is just that, an illusory image; it’s the obedience of entities to their proper stations in the cosmos that the wand reminds them of, and helps them fall into place when in the presence of one who is effectively sent from on high.  To use  the wand to simply force or bind something to the whimsy of the magician is to abuse the authority given to the magician, and when abused enough, the magician incurs punishment just as Chinese emperors might lose the Mandate of Heaven. (October 11, 2013)

What do we, as conjurers and magicians and magi, do?  We take our divine birthright as children of the Most High and join with him in the ever-continuing act of creation of the cosmos.  We ask for the blessing of God to do what is Right and to enact our True Wills, thereby rejoining God in his infinite Grace.  We step into the role as agents of the Divine, of the Most Divine, to work with the spirits who are our relatives, who are our brothers and sisters from the same Source, and who endeavor to aid us as they aid the Divine themselves.  We, essentially, become a consciously direct extension of God and join with God.  I’m going to stop this little poetic waxing short of saying “we become God”, because we already are essentially part of the Prime Mover down in this little ass-end of the cosmos, but we come closest to it consciously when we do our Work.

There are points when working with the spirits simply does not work; as Fr. Rufus Opus has said, the general idea is “move  this or move me”, where either a thing desired is changed or made in the world or where we ourselves are changed if nothing else can be changed.  God, clearly, can change everything, since that’s pretty much his thing; nothing disobeys God, since everything is a part of God and works as part of the One, the cohesive Whole.  But, that said, by moving ourselves, we partake in that same action, and bring ourselves closer to becoming what we need to Be and do what we need to Do; in these cases, we bring ourselves closer to attaining and carrying out our True Wills.  This is also the same in all other instances when working with the spirits gets us results in the external world. (November 2, 2013)

This ties in tightly to notions of True Will and divine providence, too, and the ideas are similar.  When we do what God wants us to do, carrying out and serving our divine purpose, that’s our True Will, the will we are meant to fulfill which we ourselves can know once we can see ourselves clearly enough.  To do that, however, we have to carry out the Great Work, which helps us prepare ourselves across the four parts of the world and begin to hear and use Logos.  This allows our sensible, material bodies to better heed and serve our souls, which can then develop properly into a fully-knowledgeable and divine soul with Nous.  With Nous being known to ourselves, we then can carry out what it is we’re supposed to do; at that point, any distinction between what we want and what God wants is meaningless, because our wills have become God’s will and vice versa. (December 8, 2013)

I’ve brought up the idea before that, if we envision the whole grand scheme of things, the Cosmos, as a giant machine, then everyone is a gear in that machine. So long as we keep on doing what we need to do, every part works in harmony with every other part, and the machine works well. If even one part, however, gets out of sync or decides to revolt, then much of the rest of the system we find ourselves in can malfunction or break down, and other parts have to accommodate the malfunction until things get into proper working order again. (This is why life isn’t perfect, I suppose.) Kalagni of Blue Flame Magick once described this to me (in a discussion on True Will) as how a solar system works: the planets don’t need to think or plan or consciously strive towards orbiting the Sun, they just do it naturally as an expression of their selves and their purpose. But imagine, dear reader, if a rogue planet suddenly whipped itself into our solar system, or worse, imagine if one of our own planets suddenly got a wild hare up its axis of rotation and jumped out of its orbit. What happens? The other planets get knocked out of their own orbits, potentially colliding with other planets or celestial bodies, and the whole system gets out of whack until it finds a new equilibrium to settle down in. There’s no guarantee that this equilibrium will be equivalent to the previous one, or that the solar system as a whole will survive such an accident, but hey, shit happens. The Cosmos will do what it needs to do in order to work out its own problems, and its our job to make sure that we do our own Work accordingly to handle our Will, regardless of what the vicissitudes of fate throw at us. (February 12, 2017)

When you seek to work against your True Will, you cause problems, and the only solution is to get back in line with your True Will; there is no other option or alternative, and as I said earlier, no angel, demon, ghost, or god will make what you seek permissible without them going against their own True Wills.  Yes, other entities have their own True Wills.  It stands to reason that if we have a particular purpose in the creation of the Creator, then so does everyone and everything else, too, with the same kinds of boundaries and limits, just on different scales and with different scopes.  I brought this up in my answer to that last question from Curious Cat, since the question referenced other deities as examples of ones one might go to when God himself says “no”, one of which was the orisha Yemaya:

Since you bring up Yemaya, my mother in Ocha who’s extraordinarily dear to my heart (though my father and crown is Ogun), I can phrase this in a more Ocha-centric way. In Ocha theology, there are all these orisha, the divinities of the world, but there’s a hierarchy among them, with Obatala as king of the orisha. But Obatala is not the almighty all-ruler of the cosmos; that role goes to Olodumare (or Olorun or Olofi, they’re all basically the same), the divine creator of the whole cosmos. All things exist to carry out the will of Olodumare, including the orisha; as oloshas, we don’t interact with Olodumare because ey’s so far distant and removed from our day-to-day life, but instead, we interact with eir’s emissaries, stewards, and regents: the orisha. They cannot go against the will of Olodumare, who sets the laws for everything and everyone, but within their own domains, they have the power to work and act. So long as Olodumare grants them license to do so, they can do what they want.

Heck, even in orisha religion, there’s a notion that “no orisha can bless you if your own Ori does not accept it”.  Ori, in this case, is a special kind of head spirit that we all have, initiated or not, and is a kind of notion of “higher self” as well as our own “spirit of destiny”.  In many ways, if I were to translate it in to Western Hermtic terms, it’s essentially the spirit of our True Will.  If we ask for something but our Ori says “nope”, then it’s not part of your destiny to receive it, and no orisha will be able to give it to you, even if they want to give it to you or if you want to get it from them.  But if your Ori says “yup”, then it doesn’t matter whether we want the thing or not, because it’s part of our destiny to have it; we might delay on it or we might speed up towards it, but we can’t avoid it, and no orisha will be able to stop it, no matter how hard they try.  There might be ways to ameliorate or “fix” one’s destiny, but it’s limited, and even then, defaults back to the will of Olodumare (i.e. the will of God).

Even in Hellenic traditional religion, there’s a notion that Zeus is not just the king of Olympos, but the king of truly the entire cosmos whose power and rule is absolute, and whose will must be obeyed by all.  I dimly recall a scene from the Iliad (I forget where) where Zeus proclaims his own power, saying that if all the other gods and goddesses and spirits held on to the end of an unbreakable rope and if Zeus alone had it wrapped around his little finger, he could still yank the rope with such force as to fling all the other deities to the far ends of the world with just a nudge.  The will of Zeus is absolute, and no things can go against that supreme will; though Zeus is not necessarily a creator deity, he is still a cosmocrator all the same; he just happens to go along with his own designs and plans and will when he “obeys” the powers of other deities such as Anankē (Necessity) or the Moirai (Fates), because he does not permit himself to break the rules that he himself has set in conjunction with the other deities that establish the purpose and path of all things.

Consider it this way: in order to get around mental blocks about fighting against God when God says “no”, replace the word “God” (or “Olodumare” or “Zeus” or any other cosmocrator/creator deity) with the phrase “the fundamental nature of the cosmos”.  Thus, when the fundamental nature of the cosmos says “yes”, there’s nothing that can stop it from happening, and when the fundamental nature of the cosmos says “no”, there’s nothing that can make it happen.  Likewise, to get around the mental blocks when angels or any particular deity or divinity say “no”, replace the word “angels” or “other gods” with the phrase “the fundamental forces of the cosmos”.  When the fundamental forces of the cosmos say “yes”, that’s because the fundamental nature of the cosmos necessitates that those forces act in a certain way in order for the cosmos to maintain its nature; when the fundamental forces of the cosmos say “no”, that’s because the fundamental nature of the cosmos cannot allow those forces to function in that way in accordance with the rules that the fundamental nature of the cosmos set up and plays by.  However, those same fundamental forces of the cosmos may function in ways that produce interesting and perhaps unexpected side effects or which produce emergent properties that arise from particular combinations or edge-cases of forces interacting; these don’t go against the fundamental nature of the cosmos, but are still part of the cosmos because of how those forces work.  A force will do whatever it will do, and given the proper setting and context, it can and will do a lot, especially if there’s nothing stopping it, but it cannot do what it was not designed to do nor can it do anything when it has no power in a particular situation or context.

This is essentially where fate and destiny come into play, because “fate” is essentially “the course that the fundamental nature of the cosmos will take”, and it’s up to us to live our lives in accordance with fate, just as one can’t really go upstream down a torrentially-flowing river.  The thing is that we can go with it or fight against it; whether we’re successful or not is, ultimately, up whether what we’re doing is in accordance with that destiny and whether it plays a role in accomplishing it.  It sounds like, in the debate between fate vs. free will, all the above argues against free will and for the undeniable power of fate.  And yes!  That’s true.  But it’s also true that, from our point of view, we have freedom of choice and freedom of will, to be sure.  We don’t have to go along with the the fundamental nature of the cosmos, but it probably won’t end well, and even within the boundaries of the fundamental nature of the cosmos, we can still do a lot that the fundamental nature of the cosmos hasn’t explicitly mandated, often including how we do what we need to do.  After a certain point in the cosmos, the distinction between fate and free will becomes moot; you just do what you’re supposed to do, not because you don’t have a choice, but because you capital-W Want to.

For as important and wonderful and powerful as we are as human beings, we are still so small and weak.  The cosmos is filled with things far bigger, older, smarter, cleverer, and stronger than us.  Sometimes we can fight against them, and on occasion, we might even win.  In general, though, issues with authority will only cause you problems, and issues with the underlying authority of all of creation itself won’t get you very far at all.  When we appeal to God for help, we might get it, or we might not; it’s not up to us to demand it, because quite frankly, the cosmos owes you nothing at all.  You were made to fulfill some purpose or role; strive for that, because all else is meaningless in the end!  If you want something and you’re both meant to have it and capable of having it, then it will be yours; if you want something and you’re meant to have it but you’re not capable of having it, then start working on being capable of having it so that it can be yours; if you  want something and you’re not meant to have it, then accept it and move on to the things that you’re meant to have.  This is not an easy lesson to learn, because this is fundamentally the lesson of humility before God: “be it done unto me according to your word”.  We might be kings of our spheres and worlds, but there are still higher powers that we, too, must obey in order for our kingdoms to survive.  We are both ruler of that which is below and within and servant to that which is above and without.

This is essentially the whole point of our Great Work, our Magnum Opus, our True Will: we must learn what is appropriate and best for us, then work towards accomplishing it.  It’s not a one-and-done event that you can spend a month studying for then doing a simple ritual one night and going to bed and partying for the rest of your life; it’s literally the constant work of lifetimes, the most important and the most difficult thing we can ever do and ever be doing.  By that very same token, it’s also the most worthy, worthwhile, valuable, and precious thing we can ever hope to accomplish, and there is nothing we can do that is truly worthy of such a blessing and reward except to simply do it.  That we have the means and capability of fulfilling our fate is, in a sense, true grace from God.  We just need to keep our eyes on the target, keep facing towards God, and keep learning about our True Will so that we can fulfill it, day by day, step by step, stone by stone, breath by breath, bite by bite.  One day, we’ll get there.  There is nothing else in all of creation that is as worthy, or as difficult, than for us to fulfill what we were meant to do.

Whether we get what we want doesn’t ultimately matter, regardless whether or not we get it.  It’s whether we get what we Want that matters.

Experiencing Eternity in a Moment

It’s been just under a week since I stopped smoking (again).  This time, I’m gonna try to make it for good.  I’ve been smoking more-or-less since college, though before 2012 it was really just in social situations like parties or for magical purposes, much like how I use alcohol.  Since 2012, however, I actually picked it up as a habit, and have basically been smoking habitually since.  I’ve stopped for a few times before, especially before big ceremonies, but at this point, it really does behoove me to kick the habit of smoking.  For me, it’s not the nicotine addiction that kept me going (the nicfits passed in the first three days), but the actual habit: the socialization and quality time with friends, the going out to the porch or down to the garage, the flicking-on of flame and fire, the residual smell of tobacco in the air.  The buzz is nice and all, but it’s really the motion and action of smoking that I enjoy, and without it, I admit, it’s kinda boring.  In a few weeks, that’ll pass, too.

For me, though, the worst thing about quitting smoking by far is that my sense of smell returns in full force.  My smell is, after six-ish years of constant smoking, still my most sensitive physical sense, and it extends into spiritual sense, as well; where some people see auras, I taste and mouthfeel them.  The last time I quit smoking for a sustained duration of time, I didn’t realize how much I wasn’t smelling until I went on a walk around town one early autumn morning for some fresh air.  I was relieved to get back inside, because there were too many smells in the air.  I could smell the individual spices someone was using to make fried chicken three houses away; I could smell the exact brand of carwash soap someone was using a block down the road at the intersection over there; I could smell individual types of pollen and differences between diesel and regular car exhaust and the differences in mold and rot between different kinds of grass or leaf clippings and so much else.  There were too many smells in the air, enough that there was no chance for me to get “fresh air” to clear out my poor beleaguered olfactory senses.

Well, that’s starting to come back again, and now that I know what to expect, I’m more prepared for it this time around, so at the very least I’m not caught off-guard by it, pay more attention to it coming back, and enjoy it this time instead of being accosted by it.  I still would like to smoke, but I guess that’s just habit-whining talking.  Of course, other parts of the habit haven’t gone away just yet: I still carry around a lighter with me, just in case I need a source of fire, and I still drive with my windows down, which, of course, brings in more air and more smells into my car when I drive.  With the windows down, at least in the mornings on the way to the train station when the Sun is barely risen and everything’s still dewy and cool, it’s a rather pleasant experience.

Earlier this week, the pleasance of it all hit me in a different way.  Driving with the windows down on a cool, dewy morning with a light breeze outside, the yellow-golden Sun no higher than my own eyes off to the side, all the trees and fields lush with that late-summer, dense, heavy green, some mildly peppy music from an old playlist playing in my car, my arm out the window feeling the wet air slide past my skin and through my fingers…and the smells.  That vibrant, fresh, sweet, teeth-windy smell of such a morning.  The overwhelming power of olfactory memory, combined with all of that, slammed into me harder than anything, and brought back pretty much every single glorious moment of Joy I’ve had…many of which share this same setting.  While the act of it has decreased with age, driving with wind whipping around me has always been a source of soul-satisfying pleasure; driving in twilight, especially that of the dawn, in cool airs laden with humidity of ocean and river and fresh-fallen rain.  It was like, this one morning driving to work, I got to experience every joyful moment I’ve ever been in any similar situation all at once.

And yet, it went so far beyond that, too.  Something…slipped, it felt like, and instead of it being “I love driving in weather like this”, it became something much grander, more profound.  It went from “I enjoy this” to “I rejoice”; this moment of driving-joy touched every instance, every experience, every moment of Joy I’ve ever had in my life, and brought it all to bear right then, and hard.  It was like time stopped having meaning, and there was no difference between me-driving-to-work-at-29 and me-driving-after-work-at-17 and me-driving-to-my-boyfriends-at-20 and me-moving-into-my-dorm-at-19 and me-leaving-my-graduation-party-at-20 and me-visiting-friends-at-an-anime-convention-at-16 and so many other events and memories and times; it was like they were all happening simultaneously, like they continued to happen.  They weren’t distinct, discrete events in some temporal flow, but like my perspective of them changed, like how you can’t see something around a corner if you walk too far down the block.  It’s still there, object permanence tells us that it is, we just can’t see it anymore—you can still hear the echoes of the sounds it makes, you can still smell it, you can still feel it.  It’s still there, you just can’t see it anymore.

In that moment of unbridled Joy, a prayer of praise bubbled up unbidden through my lips:  “Glory to the Eternal Moment”.

Every moment of joy I had experienced—hell, each and every moment itself—collapsed into a single Moment, a single instance, a singularity of Life that seemed to be both forever, yet completely atemporal.  I guess this is why it came out as “Eternal Moment”.  After all, eternity, commonly understood, refers to an infinitely long period of time, something with no beginning and with no end.  However, in classical philosophy, this is not entirely true: that concept, of something that exists throughout time, is properly called sempiternity.  Eternity refers to something that exists outside time, something that transcends time, while sempiternity is immanent within time (it just so happens to be immanent within all of it).

What I saw was a brief, divine glimpse of my life as how we might see every side of a square while a two-dimensional being might only see one side at a time.  What I saw about my life was not a series of moments that changed from one moment to the next, where one thing happened then the next thing then the next as distinct events, but the whole collection of my life happening—always happening—as a single unit, a single Moment, happening all together like how different things can go on in the same town all at the same time, all occupying the same town.  I felt like I was both immanent in and transcendent of this view of my life, where I was able to experience all this happening all at once where I was (am) there, as well as able to look at it from outside myself like how a person watches a movie, like how we watch our own memories.

And just like that, the profundity, the immensity of that sensation passed away, and there I simply was, driving on my usual route to the train station on a regular weekday morning with the usual music playing in the background.  But, I tell you, such an experience couldn’t not have an effect on me, and the afterglow of it has stuck around ever since.  It’s almost like getting to experience the first time I heard and sang the Hymns of Silence again, except…so different, yet still the same glory.  And, in that awful, awesome, awe-inspiring light of glory shining forth from within and without, a realization: truly, just how inifinitely many events can happen at the same time at different places, likewise infinitely many events can happen outside time together at different times.  They might be distinct, sequential moments, but they are all part of the same Eternal Moment within which all things happen—not will happen, not happened, but do happen.

There’s much placed on the notion of interconnectedness, or Buddhist emptiness (cf. the core teaching of the Heart Sutra), where all things exist because of all other things, so in a sense, there is no independent existence because everything relies on everything else to exist.  Likewise, there’s another kind of interconnectedness, except instead of it being entities, it’s events: all events are tied up together, all events depend on each other, all events happen with and because of each other.  It’s not interbeing, it’s interhappening.  All events of the past have an influence on the present, and without the present, none of those events could have happened; likewise, all events of the future depend on this very moment in time, and without them to happen, neither could the present time.  Just like how I cannot be an author without you being the reader, then I cannot live now if I never lived before, and I cannot live now if I never live in the future.  Time, too, is interconnected just as places and entities are.

I’m not sure why such a realization, such a revelation happened.  Could be my brain adjusting to not having a constant supply of nicotine, plus the power of olfactory memory hitting me in an already good mood in a comfortable, receptive state.  I’m not sure what I did to experience or receive such a thing, if anything at all.  All I know is that it Made Sense, and it’s given me a new way to praise divinity and all its works of the cosmos.

Glory to the Eternal Moment.


On Want and Work

So much for working on my book over the past month; between ceremony and office work, as well as starting to go to the gym (finally, after far too long), turns out that I didn’t have as much time set aside, even after not working on my blog as much.  Fah.  Ah well, time goes on, and work will continue.  But, of course, writing is just one part of my work; I love to research, to construct rituals, to make connections, and to put them down on paper (physical or electronic).  Writing for this blog, helping others out in figuring out their own ceremonial or magical problems for solutions and workarounds, doing divinations, and writing my book (slowly) are all deeply satisfying for me, because it feels productive and, moreover, makes me feel helpful to others.  There’s also the research aspect of the Work that I love: studying the prayers and songs and chants, planning out ceremonies and rituals down to the individual motions and seconds, and seeing how individual motions and moments connect across a ceremony to produce a single, unified result.  That, too, is valuable and worth our time.

But we don’t call it the Writing, or the Research, or the Lesson, or the Study.  We call it the Work, because without Work, the rest of it doesn’t matter much.  You can study and research and write all you want, but if you never put paper to practice, you don’t get much of anywhere.  And, from time to time, I catch myself slipping back into the comfort of the armchair and realize that, well, one position maintained too long starts to get uncomfortable, and eventually, the whole body becomes sore from sitting down so long, and the only way to stop that soreness is to…well, get out of the chair, stand up, and do some Work.  And yet, once you sit down for too long, it’s easy to forget what, exactly, to do once you stand up again.

One way some astute readers of mine can figure out what sorts of projects I’m doing, if any at all, is to note the rate at which I post stuff, what the focuses and trends are on the things I write about, and how much I say about it.  Looking back over the years, it’s easy to note the slow periods of my writing, and there’s a definite correlation between the things I do and the things I write: if I’m doing a lot, I tend to write a lot, and if I’m not writing a lot, it’s generally because I’m not doing a lot.  It’s not always true, of course, as there are always things I can find to write about (assuming I’m in the mood for writing and have the words to put to paper for it): between managing a geomancy group on Facebook, keeping abreast (sometimes) of conversations on social media, seeing particular issues crop up in people’s lives, and finding neat tidbits to talk about from the PGM or other source texts, there’s plenty to be said in general, but when it comes to an actual impetus for writing, it’s often tied up with having an impetus to Work.

And, lately, I haven’t been Working much.

Sure, I can point to a variety of factors as to why I might not be doing as much of my own experimentation and ritual: my three hours a day commuting, the time I spend on an almost weekly basis working ceremony for the Lukumí/Santería community (and all the study and obligations that go along with that), household upkeep, going to the gym, trying to spend time with friends, staying in the office doing actual work to bring in money while I stay in my manager’s good graces, and so on and so on.  Still, some of this sounds…more like excuses than anything else, because heaven and hell know that I’ve been able to do quite a bit more with as much on my plate as I have now.  And that doesn’t change the fact that, if one were to think that Lukumí is becoming my primary “mode” and Thing now, that I’m not doing much outside of ceremony for myself; sure, I spend time with my orisha, but I’m not really going to them either for much of stuff that I want.

And that’s the crux of it all: I don’t want much.  It’s not that I don’t want much, it’s that I don’t want much.  I don’t know how it is for others, but for me, Want is the drive for Work.  It’s all well and good to practice one’s conjuration skills with the angels or demons of your choice and flavor, but to me, I feel somewhat bad about conjuring them for its own sake without a purpose.  I could practice sigils or candlework, but if it’s just for the fuck of it, how can I really put any intent into it besides half-heartedly, half-assedly saying some prayers and throwing some energy around?  It seems like, without having a goal or purpose or need or…really, a Want to drive my work, everything I could think of doing seems empty and pointless, and so that reduces me to simply studying about things, and even that tends to be scattered and unfocused.

I mean, as far as modes of living go, I lead a pretty good life, and definitely among the most privileged in the world, too.  I’m in good health overall, I’m college-educated, I have a home and a mortgage payment, I have a car of my own that’s paid off, I have clothes and finery aplenty of my own, I’m married to the love of my life, I’m gainfully employed in a stable and well-paying job, I have family and friends and godfamily and colleagues that I care about and who care about me, and I make some good side-cash out of my hobbies of writing, crafting, and occult work.  I’m not shitting on myself by saying this: I’m basically living a middle-class dream, which is rare for US millennials nowadays, and my life is easily the envy of billions of people across the world.  (Many of the lives of my readers, too, as a matter of fact; the fact you have a computer and are educated enough to read my blog attests to having at least a few successes of your own, even if by the grace of luck and birth.)  To put it bluntly, many of my needs are met, as far as the needs of normal human beings go.

But…well, you and I are not normal human beings.  We’re not satisfied merely by being successful in this world, are we?  The usual middle-class dream is definitely nice to live, but that’s not our real dream, is it?  The adventures and situations of sitcoms and television dramas might be enough for some to aspire to, but even I have to admit that they bored me to tears; no, it’s the adventures and mishaps of fantasy and sci-fi novels that would satisfy me.  At heart, I admit that I want to go above and beyond the normal, mundane, humdrum existence of human life, to experience what few to no others experience, see what few to no others see, go where few to no others dream of stepping into, speak what few to no others dare to utter.

It might be said that an ideal life is a buffet: you get your plate, you get what you want from the buffet (if it’s available), you sit back down, you eat, and you continue eating until you’re full.  I suppose that metaphor works well enough for most people, but again, you and I aren’t most people, are we?  For us, we don’t really have a finite stomach that can be filled with a plate or three of simple food you can find at a buffet.  Remember that, etymologically, the word “appetite” comes from Latin “ad + petere”, meaning “to seek out”; for us, life isn’t an appetite we want to simply satisfy, but a longing to seek out, explore, and flush out as much as we can.  Most people are content with a small, finite number of finite types of food, but you and I know better, don’t we?  There is no such thing as a finite set of experiences, a finite set of places, a finite sets of ideas, a finite set of words; all we have is a finite length of time to live, and we better do our damned best to sample shallowly from or dive deeply into whatever we Want out of the infinite patterns and arrangements of Life.

Sure, I can be content with my life; after all, I’m doing pretty well.  But why should I be content with what I have, when I have so much more out there that could be gotten or sampled?  Yes, the things I have are good, but they’re not perfect, and they can always be improved.  Yes, the life I live is sufficient for most people, but it’s only if I shut off the magician-trickster part of my mind that I could stand to consider it “enough”; after all, I have a better idea than “most people” about the depth and breadth and height and width and girth of possible reality and irreality; why be happy confined to this little tiny tower of mine, when there’s a whole world out there to explore?

It’s easy to slip into a mindset of “this is enough” or “I shouldn’t ask for more”; it’s easy to fall into a pattern of commonality, of vulgar banality, by simply accepting things the way they are and making yourself content with it.  True, there are things in the world that we cannot change, for which we must accept them as they are; it’s a good mindset to have where one should think “change this, or change myself”.  However, I don’t think many realize exactly how much there is in the world that we don’t have to simply accept, how much there is in the world that we have the power to change.  And, for the things we cannot necessarily change and which we must accept that happen, there are many things we can change, barter, bargain, or tweak about how it happens.  Yes, the walls of Troy were indeed destined to fall, but the city could have lasted another ten years in safety and prosperity, if only Aphrodite had asked Poseidon who built them.

In any software engineering project, an application isn’t really “finished” once it’s deployed.  Sure, the design may have been implemented to the letter in code and compilation, but just because it’s out being used doesn’t mean that it’s perfect.  There will always be people who have problems using the program, and changes must be made to accommodate them; there will always be bugs lurking in the code, and corrections must be made to eliminate them; there will always be areas of inefficiency in the program, and improvements must be made to optimize them.  So it is with life: no matter how good or complete you might think it is, there are always things to improve on, because there’s always some quirk, some annoyance, some inefficiency, some blindspot that can be found and improved on.  For those who have rough lives, magic is easy to learn and put to practice; for those who have good lives, what few problems they have can still be resolved using magic.  The Work makes the lives of all better, no matter where you start from, so long as you do the Work.  Having dire needs is easy to fire up your Want to fuel your Work, but for those who don’t need much, it’s harder to build that fire of Want.

Summer’s a lovely time for bonfires and to stock up on fuel for the coming, lengthening nights.  So, whether you think you’ll need to keep warm by a rusty trashcan fire or enjoy the light from a gilded fireplace, let’s start gathering while the gathering’s good, eh?

No matter whether you’re a ceremonial magician, neopagan, academic philosopher, or someone who’s just sorta interested in the occult, I’d like all of my readers to try a little exercise with me to figure out what it is we Want out of our pathetic lives.

  1. Get two pieces of paper and a pen (not a pencil, but a pen or some other permanent writing tool).  At the top of one sheet, write “DO”.  At the top of the other sheet, write “HAVE”.
  2. On the “HAVE” sheet, write out all of the things you already currently have, enjoy, and accomplish in your life.  Everything you’re satisfied with, everything you’ve worked to attain and then attained, everything you’re content with, everything you think you should be happy with, write them down, item by item.
  3. On the “DO” sheet, write out all of the things you want to do that you have not yet done, or get that you don’t yet have.  It could be big, it could be small; it could be meaningful, it could be trivial.  It doesn’t matter.  Write them down anyway, so long as it’s not already on the “HAVE” sheet.
  4. Go back to the “HAVE” sheet.  For all the things you already have, branch off each item and add onto it the things that can be improved on.  If you already have a home of your own, what can you do to improve it, or would you instead want a better, nicer home?  If you already have a car, what about trading it in for a better one, or souping it up on your own?  If you already have a job, what about getting a promotion, or moving to a new career, or changing how you get income entirely?  I guarantee you that each and every thing you already have can be improved on in at least some fashion; aim for at least two things to improve on for each and every thing you have, or cross it out entirely if you genuinely cannot think of how to improve on it, if you even have any desire to.
  5. Go back to the “DO” sheet.  For all the things you already want to get, make it more specific; improve on the improvements.  Make the things you want to get more concrete, more actualized, more detailed; think not only of purpose and goal, but of means and method as well.  Be specific.  If you find that something you want to get is already an improvement of something you already have, cross it out.
  6. Once you’re done with the “HAVE” and “DO” sheets, copy all the new items over from the “HAVE” sheet to the “DO” sheet.
  7. Look over each item on the “DO” sheet.  This is the time to judge whether you want to devote the time and energy to something; if you have anything to reconsider about a given item on it, cross it off, but leave the remnant of it there.
  8. Burn the “HAVE” sheet with intent to start off your own fire of Want.
  9. Use the “DO” sheet as your high-living to-do list, and keep it sacred as a special text for you to follow.

It doesn’t matter how good you think your life might be, because your life can always be improved.  The Work isn’t done until your life is done, and I claim with some certainty that we’re not done yet, so why waste our time sitting in an armchair that makes us sore?  Let’s get to Work.

On the Inconvenience of Wholeness

Earlier this winter, I was taking the train to work in the morning, as I usually do.  It was during one of the exceptionally cold days—I honestly don’t think I’ve ever experienced negative degrees Fahrenheit before—and I was ruing sitting against the window, as I usually do (the sitting, not the ruing).  I take the standard Northern approach to winter clothing, applying layer after layer after layer until you end up a spherical mess of unflattering insulation, but even then, it didn’t seem to work as well as I had hoped that morning.  Worse, I had to pee, and I typically try to avoid that on the trains.  Yeah, there are bathrooms on the commuter trains, but trying to wiggle out past the person sitting next to me, wobbling down an unsteady train down to the bathroom in the next car, then having to undo layer after layer of unflattering insulation just to take a leak wasn’t worth it.  I just held it until I got to the office.

The whole experience recalled to mind a method of excreting bodily waste in abnormally or dangerously low temperatures: the use of insulated diapers.  I thought it an amusing technique, both incredibly uncomfortable to sit in my own urine while simultaneously finding the warmth probably very welcome in below-zero temperatures.  Of course, I’m not a diaper fetishist, and the idea is far more uncomfortable to me than it is to others; it’d probably have to be truly, awfully cold outside, and I’d need to be out there for quite a long duration before even giving it a serious thought.  Still, the technique of it is valid, and if I were someone like a Siberian ice-fisher, I’d probably actually consider it.

Now, I don’t often think about diapers; I leave that to some of my other friends and colleagues for their own reasons.  No, I originally heard about the notion of insulated diapers from…well, of all places, a Legend of Zelda fanfic.  Yes, dear reader, your beloved/despised polyphanes is a nerd, and while I haven’t really read fanfic or engaged in much fandom in years, it was definitely a major influence on my formative teen life.  Between Myst, Legend of Zelda, Sonic the Hedgehog, and a handful of other anime and manga, I had quite the list going.  The Legend of Zelda fandom was probably the first one I started getting involved with, and there was this one site…god, it’s been years, and I can’t remember it, and I have no idea if it’s even online anymore.  It was, for the early 2000s, a fantastic fan-maintained resource of Zelda-related content, ranging from game walkthroughs to rumors of finding the Triforce in Ocarina of Time to, of course, fanfiction.  The site author maintained his own (as I judged it at the time) pretty epic storyline, and even I helped contribute with some of my own stuff.  It was a fascinating timesink for me.

The fanfic the site maintainer himself wrote was pretty involving, I have to admit, or at least for my 12-to-14-year-old self.  It had everything I could want: drama, an unexplored dichotomy leftover from the actual mythos of Zelda, exploration, and, of course, angst.  (Yes, I still have a soft spot for Linkin Park and Gackt, and my mom still fondly remembers my overuse of “angst!” cried out as an expression of frustration and…well, angst.)  There was one part in the fanfics the site author wrote that stuck in my mind, and which this cold train morning brought up after making the leap from insulated diapers: in an earlier part of the story, Link is sent on a quest to defeat the Truly Unspeakable Evil in a place far colder than Antartica (hence the insulation), but which was so evil, Link was warned not to give even an ounce or an inch of thought or credence to it, for to even give it that much would let the Truly Unspeakable Evil get a foothold in Link’s mind, which would inevitably lead to his corruption and ultimate doom.  Later on in the series, you can guess what happened; Link, as it turned out, gave a half-second’s thought of considering the merits of what the Truly Unspeakable Evil was proposing to Link as he approached the den of the Truly Unspeakable Evil, and that was just enough to plant the seed of Truly Unspeakable Evil in Link’s head, which eventually began to drive him to depression, to madness, and ultimately, to climb the heights of Death Mountain, watch the sunrise one last time, and fling himself over the edge to end it all so as to give in to the Truly Unspeakable Evil.  He didn’t die, of course; that’d be a poor end to a Zelda fanfic, indeed, and the fanfic author had more in mind to write.  Link was grievously wounded, to be sure, but he survived, and was rescued by his friends and allies and, together, they worked to (painfully, if I recall correctly) excise and exorcise the Truly Unspeakable Evil from Link’s mind and body.  It was a surprisingly sweet, uplifting, empowering story to read for a young teenager.

Now, as a somewhat older person with a little more (but only a little more) experience under my belt in both magic, spiritual works, demonic possession and obsession, and just life in general, I can look back and realize…well, first, how fucked up that story was.  I still think fondly of it, but christ, that was a dark story to read.  All the same, it does actually have strong parallels to some of the worst case scenarios of demonic affliction, and how, in some cases, demons can drive someone mad or burden them with depression, and ultimately, it is possible for a demon to drive someone to suicide.  But…now that I look back on it, there’s something that nags me about the whole thing.  I know that I’m evaluating the merits and virtues of a fanfic I read literally 15 years ago and only dimly recall, so please suspend your sense of absurdity for my sake, but…it almost seems like it was too easy for the Truly Unspeakable Evil to be so cleanly excised from Link.  Yeah, falling off a cliff a hundred meters tall would probably knock quite a bit out of you more than just wind, but…

Problems like depression and mania and anxiety or dementia, or psychological urges to murder, rape, abuse, and the like are, indeed, problems.  They’re human problems, of course, and so many of us suffer from them all the time.  We do our best to keep ourselves in good physical and mental health, and hold in our destructive and malefic urges so we can at least maintain a semblance of non-psychopathic decency.  While there’s a little bit of the Divine in all of us, a little shard of the Good, a little spark of the Nous, we’re still mortal and material creatures, born to die.  Matter, in the Gnostic-influenced Hermetic view, stands apart from God in several ways, and is largely considered evil, or at the very least, incredibly inconvenient.  (I’m reminded of the Douglas Adams quote: “In the beginning the Universe was created. This has made a lot of people very angry and been widely regarded as a bad move.”)  Try as we might, there is not one of us who is truly good, because we’re not made to be; while the part of us that is Good can aspire to Goodness, a human being, when considered as a whole, is a mixture of both Good and Evil.  We’re both.  We have both blessings and curses, benefits and hindrances, positives and negatives.

A human being, any one of us, is a whole entity, and you can’t simply excise evil from a human.  You can’t just rip those destructive urges out, nor can you just banish anxiety and be done with it.

Please don’t misunderstand me: I’m not saying that one should have an urge to rape and kill, nor that we should be so “blessed” with depression and suicide; far from it, these are awful things that I wish we could do without, and work towards a day when we don’t have to worry about them and can maintain them so that they don’t pose a problem anymore, if not get rid of them completely.  But we all have our afflictions, our vices, our sins, and you can’t just fling yourself off a cliff to be rid of them, nor can you jam a red-hot sword into your flesh to burn it out.  Those who have these afflictions are still human, and still have an ounce of Good in them, no matter how covered up or small.  We all have our own essential dignity, so to speak.  But that dignity and that little bit of Good we have don’t excuse the shit we pull and the evil we make in the world around us or in the world within us; we can’t simply be forgiven for the awful, harmful things we do to ourselves or others, because forgiveness without remediation is wasted breath and energy.

We’re whole creatures.  We have good and bad within us, and we can’t really separate the bad out and claim it’s not us.  It’s part of us, and in a sense, it is us.  We have to own it.  We have to take responsibility for ourselves, and we have to actively work to make ourselves as Good as possible.  If only it were as simple as just letting the Good be Good, but it’s not; we have to fight, every second of every minute of every day of every month of every year we draw breath, to preserve the Good, protect the Good, enhance the Good, and elevate the Good, while fighting off the Bad, diminishing the Bad, restraining the Bad, and eventually controlling the Bad as best we can until we’re no longer human and no longer have the Bad as part of us.  Until then, the Bad is just as much as part of the whole of us as the Good is.

Being whole is inconvenient.  It’s not easy, and there’s no straightforward solution, no deus ex machina that can save us as the hero in our individual stories.  It’s not a problem to solve, but a predicament we must live with; in this view, then, every moment of every human life is a crisis, where we must constantly take responsibility for ourselves, own our wholeness and all the parts of the whole that constitutes who we are, and actively make the decision to be Good and to enhance the Good.  We have to be better than what we are.  Not only is that a matter of enhancing the Good all the time, but of diminishing the Bad all the while.

I wish it were easier.  But it’s not.  That’s just the nature of the Work, which is actual work.

On the Simplicity of Divine Prayer

Trying to get back into a routine is rough when you’ve been out of it for so long.  Between the job changes, house moves, seclusionary period of religious vows, and then a glut of partying and celebration at the end of 2017, I’m sure some of my readers can sympathize.  None of that excuses me, of course, from what I should be doing, but a trial’s a trial, after all.

One morning this week was the first in a long time I’ve made myself sit down, meditate, and recite some prayers.  Not many, given my lengthier commute than what I had back a few years ago, and given that I need to reconfigure my sleep schedule to allow for more awake time in the morning before work.  But, yanno, it was enough for this morning.  Admittedly, the prayers take some getting used to again, reciting them with the same focus, the same intent, the same clarity I recall I once had.  But then, any skill left unused for too long dulls faster than an overused knife, so it’ll just take practice and repetition and applying myself.  After a few days, I started to get that…silent Ring, that echo of the Hymns of Silence, back into my words.  So even if it doesn’t take too long to sharpen myself, it still takes time.

Briefly, I considered maybe if I wasn’t doing enough, if I wasn’t incorporating enough elements to give myself that proper atmosphere.  You know of what I speak, dear reader: that misty-shadowy-monochrome-occult,  evidently-powerful, clearly-mystical aesthetic that we all idealize and fetishize in our Work.  That perfectly-framed instagrammable/snapchattable/sharable #nofilter dark-room bones-and-herbs-strewn-about #tradcraft altar look that often sticks in our minds as both breathtaking and inspirational.  So, while in the middle of a prayer, holding my book in one hand, I reached for the incense with the other—

I stopped myself.  No, incense was not what I needed.  What I needed was prayer, and that alone.

A few weeks ago, while trying to find an appropriate time for a feast day of Hermes Trismegistus, I recalled a specific astrological alignment used for…something Hermetic.  After scouring through the Corpus Hermeticum and other Hermetic texts, I eventually stumbled upon what I was looking for in the Discourse on the Eighth and the Ninth, but there was another bit of text that, although unrelated to what I was looking for, stuck out to me and reminded me of the simplicity called for in spiritual works, especially that of prayer.

From the Asclepius (chapter XLI; Copenhaver translation, p92):

As they left the sanctuary, they began praying to God and turning to the south (for when someone wants to entreat God at sunset, he should direct his gaze to that quarter, and likewise at sunrise towards the direction they call East), and they were already saying their prayer when in a hushed voice Asclepius asked: “Tat, do you think we should suggest that your father tell them to add frankincense and spices as we pray to God?”

When Trismegistus heard him, he was disturbed and said: “A bad omen, Asclepius, very bad.  To burn incense and such stuff when you entreat God smacks of sacrilege.  For he wants nothing who is himself all things or in whom all things are.  Rather, let us worship him by giving thanks, for God finds mortal gratitude to be the best incense.”

Let me unpack this by means of a parallel lesson I learned back in high school.  Say you’re the subject of a king, and the king is coming to your village to pay a visit and hold court.  All the local lords and nobles are coming, and all the subjects (high- or lowborn) are expected to present something to the king.  What they present are not gifts; gifts, after all, are seen as a kind of favorable charity, but how could a subject give a gift to his king?  The king already has a right to whatever his subjects own; a gift implies the bestowing of something that the receiver does not already have.  No, it is absurd for a subject to give his king a gift; what the subject offers is tribute.  Tribute is something given (yet not a gift) as well as an act of expressing admiration, gratitude, and respect to someone.  A craftsman giving a delicately crafted timepiece, a farmer giving the best of his year’s fruit, a herdsman giving the fattest of his personal flock, an artist giving a fully-decorated manuscript are all things that can be considered tribute in this context; these are acts or offerings of their own labor, their own work, their own hands with which they express thanks to their king, who enables them to do everything.

Of course, you can’t just offer any old thing as tribute.  No, it should be the finest example of what can you can produce, the most rarefied exemplar of skill and labor, and that which is suited to the tastes and needs of the king receiving tribute, as well as exemplifying the natural ownership of the king over his domain.  In other words, proper tribute shows our respect to those above us that we are grateful for their support, patronage, guidance, and protection in the means that they themselves strive to attain.

In this case, Hermes Trismegistus is suggesting that prayers of gratitude are tribute to God, and anything else is simply extra and, moreover, sullying the pure act of prayer.  After all, God is both transcendent and immanent of the world we live in; God already contains all things, all incenses and oils and blood-offerings and flowers.  Why should we bother with these things then?  Hermes would claim that to offer incense in prayer to God would be like offering fish to the ocean, or like giving a king a tributary offering of cattle, including all the shit and piss and vomit they make.  It’s not that these things are unhelpful or without use to us, but they are of little worth to a king, and are so beneath him as to be offensive.  Hermes says that there is nothing physical we could offer to God, because everything physical is already part and parcel to him.

If we shouldn’t offer physical things to God, then what should we offer?  Hermes says simply: “let us worship him by giving thanks, for God finds mortal gratitude to be the best incense”.  Just as subjects to a king offer tribute to express their gratitude towards and to show their abilities fostered by their protecting lord, we offer prayer of gratitude with our intellect and own internal divinity to show God, who gave humanity its intelligible nature by means of the Logos, our respect and thanks to him.  We recognize our place and nature in the world, a unique intersection between the purely physical universe and the purely spiritual cosmos, and we remember our divine origins in God’s own being; we express thanks and gratitude, not to appease or placate God’s wrath, but to grow closer to him and his domain so as to rise above mere matter.

That’s another reason why Hermes abhors the use of incense in prayer to God.  If we’re to ascend above this mortal coil so as to retake our divine essence and birthright, then why should we let those very same mortal, physical, doomed things continue to hold us down?  As Hermes and Poemander say in the very first book of the Corpus Hermeticum (book I, chapters 20—21; Salaman translation, pp21—22):

[Poemander] continued, “If you have remembered, tell me, why are those who are in death, worthy of death?

[Hermes] replied, “Because the grim darkness is the first origin of one’s own body, from which darkness arose the watery nature, from which darkness the body is formed in the sensory world of which death drinks.”

“You have observed correctly”, he said.  “But why does he who has remembered himself go to the Father, as the Word of God says?”

I replied, “Because the Father of all is constituted out of light and life, whence Man has been begotten.”

Poimandres then said, “The truth is: light and life is God and Father, whence Man is begotten.  If, therefore, you realize yourself as being from life and light, and that you have been made out of them, you will return to life.”

Death and ignorance of the divine are intrinsic to physical existence and physical things, and of the things that are not physical, the opposite is true.  Thus, to mix physical things in acts meant to focus on that which is purely divested of them (i.e. matters of God) introduces a measure of death and ignorance into them.  Thus, not only is it sufficient to simply pray to God, but anything more taints such a pure act.

So, no.  I didn’t need to light incense to pray.  I never have, and I never will.  Such prayer to God, performed with the full intent of prayer, is a complete and sufficient act unto itself that no addition could ever make more or better than my present, attentive, intentive, and intelligible Speech saying the divine Words.

Now, I will qualify this: there are times when incenses, oils, tools, and other physical materia matter for spiritual works or sacrifices to the gods, but note the context of difference here.  With offerings to the theoi, for instance, it is proper to offer wine, olive oil, incense, and burnt offerings; they find these things pleasing, and to an extent they are either part of this world or part of the cosmos close to us where these things are useful and appreciated.  Magical ceremonies involving the planets, them being physical-spiritual forces in our world, make use of colors and metals and incenses and herbs and whatnot to make their presence stronger here on Earth.  But when we talk about prayer to God, who is completely above all and encapsulates all within himself?  It’s a different set of rules and contexts, where there is nothing physical to do or appreciated, and the inclusion of physical things only acts as a distraction and delay.  In a sense, it’s highly parallel to what the Buddha taught about meditation: you don’t need incenses or bells or Lululemon pants or overpriced crystals or ridiculously over-engineered sitting cushions.  All you need is meditation, nothing more; nothing else will help you meditate than simply meditating.  In the same vein, Hermes Trismegistus teaches in the Asclepius that nothing else will help with praying to God than simply praying to God.

And, to finish that off, what was the prayer that Hermes Trismegistus offered after his rebuke to Asclepius?  This, which serves as an example of the type of intellectual reflection and deep gratitude Hermes Trismegistus propounded:

We thank you, supreme and most high God, by whose grace alone we have attained the light of your knowledge; holy Name that must be honored, the one Name by which our ancestral faith blesses God alone, we thank you who deign to grant to all a father’s fidelity, reverence, and love, along with any power that is sweeter, by giving us the gift of consciousness, reason, and understanding:
consciousness, that we may know you;
reason, by which we may seek you in our dim suppositions;
knowledge, by which we may rejoice in knowing you.

And we who are saved by your power do indeed rejoice because you have shown yourself to us wholly.  We rejoice that you have deigned to make us gods for eternity even while we depend on the body.  For this is mankind’s only means of giving thanks: knowledge of your majesty.

We have known you, the vast light perceived only by reason.
We have understood you, true life of life, the womb pregnant with all coming-to-be.
We have known you, who persist eternally by conceiving all coming-to-be in its perfect fullness.

Worshiping with this entire prayer the good of your goodness, we ask only this: that you wish us to persist in the love of your knowledge and that we never be cut off from such a life as this.

With such hopes and such prayers, let us now turn to putting it to practice with dedication.

The Nature of Trust of a Tool

One of my favorite songs by one of my favorite bands, “Elissa” by the Crüxshadows, has a particularly poignant bridge towards the end:

Everyone has a purpose
Hidden within our lives
Something we were meant to do
Or feel before we die

It’s not particularly hard to interpret this in a Hermetic or other occult sense, if you know anything about True Will or, said another way, divine destiny.  Everyone is, in some sense, a tool of the Divine or of the Almighty.  Everyone has something that we Chose and Want to accomplish in this world we find ourselves born in, something that only we can properly accomplish.  It’s not just anything, but a particular something that is the only Thing, the only Point or Cause, of our being incarnated here.  Everything we do in our lives is either essential development and build-up to attaining and maintaining that Thing, or nonessential window-dressing that can add flavor (either sweetness or bitterness) to that goal.  So long as we Work towards that Thing, no matter how roundabout or directly, we’re doing what we need to do; we might make it easier or harder for ourselves in the process, and we may very well get waylaid or misled on our paths, but the point still stands that there is a Thing that we must Do, and all that we Work towards is in service of that Thing.

I’ve brought up the idea before that, if we envision the whole grand scheme of things, the Cosmos, as a giant machine, then everyone is a gear in that machine.  So long as we keep on doing what we need to do, every part works in harmony with every other part, and the machine works well.  If even one part, however, gets out of sync or decides to revolt, then much of the rest of the system we find ourselves in can malfunction or break down, and other parts have to accommodate the malfunction until things get into proper working order again.  (This is why life isn’t perfect, I suppose.)  Kalagni of Blue Flame Magick once described this to me (in a discussion on True Will) as how a solar system works: the planets don’t need to think or plan or consciously strive towards orbiting the Sun, they just do it naturally as an expression of their selves and their purpose.  But imagine, dear reader, if a rogue planet suddenly whipped itself into our solar system, or worse, imagine if one of our own planets suddenly got a wild hare up its axis of rotation and jumped out of its orbit.  What happens?  The other planets get knocked out of their own orbits, potentially colliding with other planets or celestial bodies, and the whole system gets out of whack until it finds a new equilibrium to settle down in.  There’s no guarantee that this equilibrium will be equivalent to the previous one, or that the solar system as a whole will survive such an accident, but hey, shit happens.  The Cosmos will do what it needs to do in order to work out its own problems, and its our job to make sure that we do our own Work accordingly to handle our Will, regardless of what the vicissitudes of fate throw at us.

Rather than just thinking of ourselves as gears in a machine, however, consider this from another perspective: that we are tools in the hands of God.  Same idea, just a slightly different expression, but now we pick up other and different concerns.  Every tool is built so as to fix a particular problem: a hammer pushes things in, a crowbar gets things out, tape holds things together quickly but temporarily, glue holds things together over time but more permanently, and so forth.  Every tool has one particular job that it does well; it’s rare to find a true multipurpose tool, since a tool that tries to do many things equally well doesn’t do any particularly thing exceptionally well, especially when compared to a true single-purpose tool.  We each have a particular purpose, and we are the tool built to Work towards that purpose.  Finding what that purpose is (specifically or generally) can not only tell us what we need to do, but also tell us more about ourselves, what we were meant to do, and why we came into the world to do it.  A sword does not hammer in nails, and trying to use a sword as a hammer can result in chipped blades, bent nails, and an overall terrible job of doing something that probably was meant for someone else.

But there’s more to this metaphor of us being made as cosmic tools.  Tools must be properly maintained in order to do their job, either well or even passably.  Consider the sword (and for this, I suggest taking a short detour and reading Meti’s Sword Manual, a text written in service of my new favorite webcomic, Kill Six Billion Demons, which I think every occultist today should read and follow because it’s wonderful).  A sword must be kept oiled so as to prevent rust, out of extreme heat so that it does not warp, and sharpened so that it can actually cut; a sword is made for cutting, and so everything the sword does must be in service of that purpose, and the sword must be kept in a good condition so as to be able to accomplish that purpose.  Further, even when a sword is used to cut, it must be used in a proper way: trying to cut a hardwood tree or a stone will often yield a nicked, chipped, or broken blade, leaving it in a worse condition than it was before due to improper use; another tool for cutting of that specific type, such as an axe or a chisel, would be better, even though they all “cut” in some sense.  It is a combination of knowing both how to maintain a tool before it is used and when to use a tool that preserves the tool for when it is truly needed to do its job well.

Moreover, all a sword does is cut; it is a tool for cutting, and it does so without thought, leaving thought to the wielder of the sword.  A sword does not second-guess itself, and a sword does not make half-cuts or mock-cuts.  A sword cuts, just as its wielder intends for it to.  In the hands of a skilled swordsman, a sword can cut God; in the hands of an untrained one, a sword will cut everything except the intended target, usually the wielder himself.  The sword does not particularly care, because the sword’s purpose is not to plan how to cut, just to cut.  Happily, when we talk about Divinity, we can generally assume that God and the gods are Platonically capital-G Good, and therefore know what is Good and True, and therefore, as tools in their hands, we can have faith that they will not use us when we are not meant to be used.  It’s when we try to act on our own that we need to either have trust in ourselves to do what is right when it is right, or to abandon the situation entirely and avoid what should be avoided.  It’s when we take matters into our own hands, or leave ourselves to be put into the hands of anything less than Divinity, that we risk putting ourselves in harm’s way more than is absolutely necessary, and risk coming out all the worse for it.

How much trust do you put in yourself to know what is proper for you to do?  How can you trust yourself to do what is right and proper for you when the moment is called for?

I’ve been mulling over these problems over the past few days, and…well, it hasn’t been the most pleasant of self-conversations.  I admit that I enjoy dealing in absolutes as much as the next ceremonial magician (or, for that matter, human being with a finite consciousness that likes using rubrics and models of reality qua reality), and I would like to say that I trust myself to do what is right in all circumstances, that I am trustworthy to all.  To do so, however, would be a lie, and I can feel it singeing my heart whenever I even try to complete the thought of saying it.  I, myself, have done a number of regrettable, unfortunate, downright shitty things that I would like to say that I’ve put behind me, that I’ve learned from, that I’ve become better than.  And…the truth is, I haven’t.  I still beat myself up for some of the things I’ve done and said, as much as I try to forgive myself.  I still worry about slipping up again, about making the same mistakes, about committing the same crimes in the future and hurting those whom I hold dear, or myself, or my opportunities and chances for making myself better.  I fear that I’m going to be no better than I always have been, making the same excuses for the same bullshit that I would pull over and over again even given half a chance at it, even though I know better from my own experience that I should never have done them even once.

So, no, I can’t say that I trust myself as a rule, or that I trust myself in all situations to do what’s right in all cases where it’s called for.  I don’t see myself as trustworthy, and honestly, considering why others might consider me trustworthy makes me feel like an awful liar who’s mislead anyone and everyone who’s even cast an eye towards me.  And yet, I know that I have no immediate reason or way to betray these people, nor do I want to.  With even a little introspection, I know what can mislead me into a bad course of action, and what my triggers and temptations are, and I know that within a certain set of parameters, there’s neither any reason nor way to betray them, so I can be trusted, at least a little bit.  I’ve come to appreciate the saying “I trust them as far as I can throw them” in a more nuanced light; within a certain range of expectations and situations, I can be trustworthy, and I can claim to properly and rightfully hold trust, even for myself without that heart-singe, up to a point.  It’s beyond that point that I worry, because I know that if I were to go beyond such a point where it’s not just possible but probable for me to slip up, it’d be more difficult (not impossible!) to come out the other end without erring.

I can’t say that I absolutely trust myself, but I can say that I trust myself up to a point.  For most people, with whom my interactions are limited to a particular sphere of life or action, the points at which I can’t be trusted fall so far out of that sphere that there’s no need to consider me to be anything but trustworthy.  For others, though, the story changes.  I can be trusted with qualifications, and though I’d like to say I’m trustworthy without them, I can’t honestly say that.

While I accept that—mostly, and without the burn of telling a lie to myself—I’m not satisfied with it.  Far from it; while I wouldn’t go so far as to say that I hate myself for not being trustworthy across all cases and situations, I’m certainly not pleased with myself for it, and I want to make myself better.  I want to be able to do my Work without the distractions of regret, fear, worry, self-loathing, and that calls for either papering over the root cause and hoping it never rears its ugly head again (hah!), or actually doing the Work to improve myself to make my overall Work better without such distraction, as much as I am able.  As a sword, I must make sure that I am in the right condition to do my Work, and only limit myself to the range of Work that I am able to do in the form and condition I’m in; more than that, I must hone, tune, and strengthen myself to be able to push my limits, within which I am comfortable enough to work without distraction, and understand the areas into which I push my boundaries and limits.  If I am trustworthy only up to a point, by my own estimation, I need to push that point further so that I can become more trustworthy, and strive to not simply strut past it without care and end up wrecking myself or, worse, those around me.

Self-knowledge, either given to one by oracle or discovered through one’s own life, can hurt in the process of obtaining it.  But they who know more about themselves know how to live differently and better than if they had no such knowledge.  I know the situations in which I risk my own well-being, happiness, and success, and I stride into them at my own peril.  Dealing in absolutes as I do, the nebulous and unpredictable “being at risk of erring and not knowing how I would act” is tantamount to the definite “I will err”, and it’s safer to simply stay out of situations that I’ve been warned away from.  Should the case arise that I find myself in such a situation, it’d behoove me to find my way back out at my earliest convenience while keeping up my guard.  Still, I don’t want to be limited to this; even if the nature of my being is always to be temped by a particular set of things, there’s nothing saying I can’t strengthen myself to resist them all the more while also building myself up to avoid them at the same time.

A tool, in order to accomplish its purpose, must be in the right condition for it to be used; it must be built, maintained, and strengthened well, and having done so, it will serve a lifetime (or more) of wonders.  But a tool is only as useful as the skill of the one who wields it.  When we take ourselves into our own hands, regardless of whether that’s proper and right for us to do so, we must be sure to know how to condition the tool of our Selves as well as the limitations of use thereof, while always striving to increase our skill and reach of using the tool.  There may be upper limits to what we can accomplish, both as tool and wielder, but so long as we always strive to reach them, we’re doing all the Work we can in service of our Will.

Divination Methods and Programming Languages

A few years back, I made a post about a theory of divination, where methods of divination can range from the purely intuitive (e.g. clairvoyance) to the purely technical (e.g. meteorological forecasting as seen on the Weather Channel).  Most forms of divination fall somewhere in-between, that combine some aspect of intuition with some aspect of technique or technology (e.g. Tarot, runes, geomancy).  Anyway, in that post, I brought up a few points that I think all people involved in divination should bear in mind, but also a bit about how divination methods are like programming languages.  Being educated as a computer scientist and laboring as a software engineer, I’m prone to using metaphors about the things I’m most knowledgeable in, but I think it can be expanded about how I view divination methods and what they can overall achieve for us.

So, how are methods of divination like programming languages?  Well, what is a programming language?  It’s a system of symbols and a grammar that are used as input to a computer to make it do something.  Punching in numbers and symbols into a calculator, for instance, can be considered a very simple form of programming language: you tell the computer to add these two numbers, divided by this other number, save it to memory, start a new calculation, involve the value stored in memory, and display the output.  Most programming languages (PLs, for short) are much more complicated than this, but the idea is the same: you’re giving the computer a set of instructions that maybe take some input, do something, and maybe give some output.  Computers of any and all kinds exist to interpret some sort of PL, whether it’s just pure binary telling it to turn on or off some set of flashing lights, or whether it’s something elaborate and arcane to simulate intelligence; computers are essentially machines that take in PLs to do other things.  The study of PLs is, in effect, the study of cause and effect: tell the computer to do something, and the computer will do exactly that.  If the computer fails to do the thing, then either the commands given were incorrect (the computer understood them but you didn’t give it the right commands) or invalid (the computer couldn’t understand what you told it to do).

In computer science, there’s a thing called Turing completeness.  If we consider an idealized abstract computer stripped down to its most basic parts (a universal Turing machine), it can compute anything that is, well, computable; by definition, a universal Turing machine can simulate any computable algorithm, any computable programming language, and any computer.  Any computer you see or interact with, including your smartphone or laptop or video game console, is a concrete implementation of a Turing machine.  Turing completeness is a property that applies to computers and, by extension, PLs: if a concrete computer or programming language (let’s call it A) can simulate a universal Turing machine, then because a universal Turing machine can simulate any other type of computation or computation method , then the computer/programming language A can simulate any other computer/programming language.  This is called Turing completeness.

What this boils down to is saying that any Turing-complete programming language can do anything that any other Turing-complete language can do: C is functionally equivalent to ML, which is functionally equivalent to Lua, which is functionally equivalent to lambda calculus.  What this does not say, however, is that any given Turing-complete PL is as easy to use as any other Turing-complete PL.  Thus, what is easy to do in C is problematic in Lisp, which might be outright unwieldy and frightening in some other language.  It may not be impossible, just different; each PL is a different tool, and different tools are good for different ends.  It is totally possible to fix pipe plumbing issues with a hammer, but it’s easier with a wrench; it’s totally possible to just build a house with a wrench, but it’s easier with a hammer.

This is what brings me to divination methods.  I claim that, barring the direct influences of gods or cultural notions thereof, any divination method can answer the same questions that any other divination method can.  Call it a divinatory Turing-completeness if you will; if a divination method can account for and describe some set of circumstances, situations, events, and results, then other divination methods can, as well.  This is why you can go to a geomancer, a Tarot reader, a bone reader, a clairvoyant, or other types of readers and still walk away satisfied with good information despite the radical differences in style and method.  That said, each method is better at different types of queries or better at different types of answer deliveries than others.  Geomancy, for instance, excels at binary queries (“yes” or “no”), while Tarot is good for descriptions and feelings.  Geomancy answers exactly the question you ask, while Tarot answers the question you should be asking.  Geomancy gives you the answer up front and the details later, while Tarot gives you the details first and leaves the overall answer to be judged from them.  I’m not trying to shill for geomancy, I’m just giving examples of how geomancy does divination differently than Tarot; after all, I can answer with geomancy anything a Tarot reader can, but I may phrase certain queries differently, or develop an answer differently.  The overall result is the same, when all is said and done.

However, this metaphor of divination methods and PLs can show other things, too.  A geomancy student of mine recently came to me with an interesting question about a detail of a technique that I don’t personally use, but is documented in an old manuscript.  I don’t put any faith in that technique, so I won’t describe it here, but he wanted to know why I didn’t use it, and how we might find out more about it.  He asked me whether I’ve ever asked geomancy about itself before, like to do a reading to confirm or deny certain techniques.  I…honestly can’t see the point of doing so, but to explain why, it’s time to go back to computer science.

In addition to Turing completeness, there’s this other notion in mathematics that applies to computer science and PLs called Gödel’s incompleteness theorems.  It’s a little heady and obtuse, but here’s the gist: say you have some system of describing information, like arithmetic or physics.  This system has a logic that allows certain things to be proved true (“if P, then Q; P, therefore Q”), and can disprove things that are false (“if P, then Q; P, therefore not Q”).  Given any such system, you might want it to be the best possible system that can prove everything that is true while simultaneously disproving anything that is false.  However, there’s an issue with that: you can either have consistency or completeness, but not both.

  • Consistency is showing that your logic is always sound; you never end up proving something that is false.  Thus, we can only prove true things.  However, this is too restrictive; if you have perfect consistency, you end up with things that are true that you cannot prove.  Your logic, if consistent, can never be complete.
  • Completeness is showing that your logic is always full; you always end up proving everything that is true can be proved true.  The problem with this, however, is that it’s too permissive; sure, everything that is true can be proved true, but there are also things that are false that end up being proved even though they’re contradictions.  Your logic, if complete, can never be consistent.

When it comes to logical systems, of which there are many, we tend to strive for consistency over completeness.  While we’d love a system where everything that could be true is shown as true, we also lose faith in it if we have no means to differentiate the true stuff from the false stuff.  Thus, we sacrifice the totality of completeness in favor of the rigor of consistency.  After all, if such a system were inconsistent, you’d never be sure if 2 + 2 = 4 and 2 + 2 != 3, a computer would work one second or start an AI uprising the next, or whether browsing your favorite porn site would actually give you porn or videocall your mother on Skype.  Instead, with a consistent system, we can rest assured that 2 + 2 can never equal 3, that a computer will behave exactly as told, and that porn websites will only give you porn and not an awkward conversation with your mom.  However, the cost to this is that I have this thing that is true, but it can’t be proven to be true using that system you like.  Unfortunate, but we can make do.

As it turns out, Gödel’s incompleteness theorem applies to any system described in terms of itself; you cannot prove (which is a stronger, logical thing to do than simply giving examples) that a given computer, PL, or system of mathematics is consistent by using that selfsame system.  If you attempt to do so and end up with such a proof, you end up proving a contradiction; thus, your system of logic has an inconsistency within that system of logic.  In order to prove something on the system itself, then, you need something more expressive than that system itself.  For instance, to describe actions, you need sounds; in order to describe sounds, you need language, and in order to describe language, you need thought.  Each of these is less expressive than the next, and while you can describe things of less expressiveness, you cannot describe it in terms of itself.  So, if I have this thing that is true and you can’t prove it to be true using that system you like, then you need something more powerful than that system you like.

Okay, that’s enough heady stuff.  How does this apply to divination methods, again?  My student wanted to know why I didn’t ask geomancy about itself; the answer is that geomancy can’t answer about itself in terms of itself.  Like programming languages’ problem from Gödel, I don’t think a system of knowledge—any system, whether it’s Peano arithmetic or lambda calculus or geomancy—can accurately answer questions about its own internal mechanism and algorithms.  And, moreover, because whatever is divinable by one divination method is divinable by any of them, and whatever is not divinable by one isn’t divinable by any of them, if we can’t ask about how methods of divination work by means of a particular divination method (Tarot with Tarot, geomancy with geomancy, Tarot with geomancy, geomancy with Tarot), the question about how divinatory methods work cannot be divined.

So how do you learn more about techniques for a divination method?  Well, as above, if you have a particular system of knowledge and you want to describe it, you need something more powerful than that system.  What’s more powerful than, say, geomancy?  Something more inclusive and expressive than geomancy; like, say, human language.  If you have a question about geomantic techniques, you can’t really go to geomancy to ask about it; you go to a teacher, a mentor, an ancestor, a discussion group to figure it out by means of logic, rationality, and “looking out above” the system itself.  You have to inspect the system from the outside in order to see how it works inside, and generally, we need something to show us where to look.  That something is usually someone.

Programming languages are not, of course, divination methods.  Yes, dear reader who happens to know more about mathematics and the philosophy thereof than I do, I know I’m uncomfortably mixing different types of concepts in this post; divination methods are not instructions, nor are programming languages able to predict the future, barring some new innovation in quantum computing.  The point stands, and the concepts introduced in this post hold well and are generalizable enough for my ends here.  There are enough parallels between the two that give me a working theory of how divination works, and also of the limits of divination.  Just as with the relationship between regular expressions and context-free grammars, where the latter is strictly more expressive and powerful than the former, we need something more expressive and powerful than a divination system to learn how to divine with it.  Humans, for instance, fill that role quite nicely; all divination can do is “simulate” human situations, but it cannot simulate every possible situation uniquely.  There are human situations that cannot be accurately simulated by divination.  Divination, too, is inherently incomplete if we want to place certain faith in our techniques; if we allow, on the other hand, for divination to be complete, then we have to scrap the techniques which then become inconsistent and be more intuitive instead.  In that case, sure, you might be able to get insight on techniques, but it’s not by means of the techniques of the divination system itself; you sidestepped that matter completely.