De Regnis: Supplies and Objects

Although most of my writing is visible and accessible through my blog and my ebooks, there are a bunch of writing projects that I don’t necessarily intend for public release.  When I was recently going through my old documents folder on my computer, I found a writing project I had intended to be a compendium of Hermetic and Neoplatonic knowledge, guidance, and advice that would serve to document my understandings and work as a textbook unto itself, both for my benefit and any who might come after me.  This project, De Regnis or “On Kingdoms”, got pretty far along before it got abandoned, though parts of it serve as seeds or are outright cannibalized for some of my other works.  Though I have no plans to continue writing this text, I want to share some of the sections I wrote that can act as a useful introduction to some of the practices of Hermetic magic in a modern context.  My views and practices and experiences have grown considerably since then, but perhaps it can help those who are just getting started or are curious about how to fortify their own practices and views.  If you have any views, comments, suggestions, or ideas on the topics shared in this post, please feel free to share in the comments!

Today’s selection will be on the topics of supplies, tools, and objects.

On Supplies and Objects

Although the primary heart of spiritual work with the kingdoms of the cosmos is inherently intangible and immaterial, material goods and substances form an important part of many spiritual paths,whether acting as focuses and stimulants for the body or for symbols for the mind to dwell on to obtain higher meaning. The use of ritual tools, magical items, consumable food and drink, and other supplies has a long history across the world, whether offering alcohol to spirits, use of drums and sacred instruments to induce trances, or creating charms and amulets for loved ones to keep them safe. Although there are effectively as many spiritual types of items as there are mundane items, a few large categories are described below that are important to the magus.

Tools. In the course of magical and spiritual ritual, specialized objects that undergo specific consecration for select purposes are used; these are the magician’s tools. Tools may take the form of simple day-to-day objects, such as pens or kitchen knives, but often are elaborated, decorated, and made special through their form, such as by detailed engraving or anointing with oil. Magical tool soften undergo specific rituals of consecration or blessing, where the tools are not only cleansed and dedicated to ritual, but also often for a specific practice or limited use within ritual. For instance,some ritual practitioners have four types of bladed instruments: a ritual sword to represent the element of Air and the powers of the mental faculties, a utility knife dedicated for cutting material things or sacrifices, a spiritual knife to draw circles or engrave special characters, and a war sword used to represent the planet of Mars for offensive and defensive works against spirits and animals alike. Different traditions use different sets of tools, both for their material purposes as well as symbolic meaning, such as the attributions of the elements of Fire and Air to the wand and the sword. However, common sets of ritual tools often include a wand or a staff, a knife, a chalice, a pentacle, a scrying medium such as a crystal ball or mirror, a brazier or censer, an engraving tool,and so forth. Divination tools and supplies, such as a deck of divination cards or dice, also fall into this category.

Clothing. Ritual clothing is similarly important in spiritual work, acting as another type of magical object. Special clothing, kept and used strictly for magical work, helps the magician in both stepping into the proper mindset for ritual work as well as preserving and enhancing the spiritual power of the ritual and the magician. Clothing should be used at the least for enhancing the atmosphere and decoration of the ritual, but may also be generically used for all rituals. Full sets of clothing, such as robes that completely cover the body, may be used across rituals equally well, or minor trinkets such as rings, belts, or boots that may be worn with different outfits can be equally suitable. Ritual clothing may change between traditions or even between rituals in the same tradition, and may be used for multiple purposes at once. These purposes often include protection,preserving purity, aligning oneself to the spirits or to a particular force, and similar purposes.

Talismans. Not all magical objects are those used in ritual. Indeed, many objects may undergo consecration or blessing to bestow benefits or cause changes without any active use. These items are talismans, items that have been magically empowered to cause change. All tools and ritual clothing may be considered talismans, but not all talismans are tools. Talismans are often used to benefit those who possess them in some way, such as protection from spirits or illnesses, enhancing one’s business, or to attract friendship and love from others. Some talismans are dedicated and consecrated by a particular spirit, such as saint medallions, to bestow the attention and blessing of a specific entity upon its bearer. Some talismans are simply set up in the home and left there, such as talismans for protection or safety in the home. However, not all talismans need to be beneficial;talismans to work harm may also be created, left behind as weapons on an enemy’s property or similarly snuck into their belongings to cause malefic influences. Many methods exist to create a talisman, from devout and concentrated prayer over an object to elaborate ritual and sacrifice.

Edible Goods. Particular foods, drinks, and other edible substances may be used in ritual to great effect, either for oneself or for the benefit of a spirit. Many traditions make food and drink offerings, especially those of fresh fruit, harvested grains, clean water, fresh or sacrificed meat, wine or alcohol, and the like; some traditions have the priest or ritual officiant give the food offering entirely without consuming any of it, while others instruct the officiants to partake of the food after the ritual or during it. Blessing food to contribute benefits, or cursing it to harm those who eat it, is a common practice and easily done, either for oneself or for others, even to preserve the integrity of it over long distances or time frames without other preservation. Foods and drinks with a mind-altering effect, known as entheogenic drugs, have been used to enhance or open the mind up to the revelation of gods and the spirit worlds, but should be used with caution. It is important to never use toxic substances without close supervision or control, especially those known to be fatal if ingested. Poisoning others, likewise, is condemnable and generally punishable by governments.

Other Supplies. Beyond food, drink, tools, talismans, and clothing, many other goods often come into play for a magician. Particular incenses, oils, candles, and altar cloths which may be used for anointing or consecration, or for use in different conjurations or communions with spirits, often forms a crucial part of ritual setup, especially given the elemental association of burning incense with pure spirit. Candles, offering light to the world, are burned frequently and used in great quantities to illuminate the world and the worker with the Light from the Divine as well as to honor, exalt, and offer worship to other spirits. Herbs, resins, powders, and dirts from any number of plants, mines, rivers, or other natural features may also be called for, as may some animal parts such as feathers, fur, or blood. Statues, sacred artwork, or other decoration may be desired for work or altar setup, especially when called for by a particular tradition or to call upon a specific spirit.Collecting ancient or authentic artifacts from a particular tradition, era, or culture can connect one with the practices and people who lived in the roots of one’s own tradition. Other implements,such as railroad spikes, horse bits, broken glass, or wooden boxes may also be required for specific rituals. In essence, any object may be used for spiritual or magical purposes, often in creative or novel ways merely by some ideal or purpose-based link that connects an object to a magical ritual.

Tool and Talisman Care. Consecrated objects, being made holy and powerful, deserve careful attention and care to maintain their power and blessed natures. They should not be handled by other people unless it is permissible to do so or if a ritual calls for it, and should not be handled or toyed with by the magician unless actively in use, and unless the magician is in a state of purity to properly handle them. Tools, though they should be regularly used, should also be regularly cleaned, polished, anointed, and similarly maintained. Incense, ashes, dusts, powders,and other debris should be cleaned up and disposed of respectfully, or be reused with care. Any consecrated object, if it requires it, should be duly and carefully consecrated or undergo a type of periodic reconsecration or recharging. Talismans, statues, and images of spirits or gods should be honored and kept clean or anointed, and should be kept in places of respect or holiness such as altars or temples. Metal objects should be gently polished regularly to prevent rust, tarnish, breaking, or similar degradation. Edible and drinkable substances should be kept separate from other supplies, and should be stored and ingested with respect and contemplation. Consecrated objects and supplies of all kinds are a kind of treasure that deserves respect and honor, being made something more than mere matter; disrespecting these objects is to disrespect the spirits and power that made them holy, which can cause problems or punishment by those same spirits.

On Using Apps for Generating Randomness

Not too long ago, someone commented on my blog who’s learning geomancy about what methods can be used for generating the figures.  Personally, after getting my bearings with the traditional stick-and-surface method (which I recommend everyone beginning geomancy to use until they get the “feel” of the system down, as if it were a type of initiatory practice on its own), I either use cards or dice.  Dice divination, especially, is flexible and polyvalent, and I use it for both geomancy, grammatomancy, and other systems of divination as the need strikes me, and not only are they easy to use, they’re also highly portable and compact as a tool.

The issue (well, not “issue” per se) came up in this conversation when the commenter mentioned using an app to generate the Mothers as a whole, or a random number generator to generate numbers with which to reduce into the Mothers.  This particular commenter isn’t alone in using an app for this; I know of other geomancers who use apps to generate Mothers, either as whole figures or as numbers for the rows of the figures.  A feeling of guilt was mentioned, since the commenter hasn’t read accounts of geomancers using apps or seen videos with such apps being used, but I dismissed that feeling because it’s definitely a thing for some geomancers.

Of course, it should be emphasized that it’s only some geomancers who do that, with “some” being the operative word.  It’s not a common thing; most geomancers I know use some sort of tools, with few just using raw numbers pulled from some source or other.  I know it can be a thing for Arabic geomancers to use the Dairah-e-Abdah enumeration of the figures and tell their querents to give them four random numbers from 1 to 16 and using the figures associated with those numbers for the Mothers, but that’s not really a thing in Western geomancy because we don’t really have an equivalent enumeration system for the figures.  Instead, when Western geomancers use automatic Mother generators at all, it’s often with dice-rolling apps or similar random number applications.

Personally, I don’t like using them.  I’m a tangible person, and I prefer tangible tools I can hold, wield, throw, and manipulate with my hands.  For me, I am as physical a person as I am a spiritual one; my body is a tool unto itself, and by using my body to interact with physical things, I can just as easily interact with their spiritual counterparts and ethereal symbol-referents.  Plus, the use of tools helps me get into the right headspace, that light trance state where I can focus purely on the query and act of divination, which I find is essential to getting good results in my readings.  That’s one of the reasons why I can’t exhort new students to use the stick-and-surface method of divination enough, because it helps inculcate the ability to enter that trance state and allows them to tap into it at a moment’s need using any sort of tool or trigger.

Is such a state necessary for all diviners?  I suppose not, though it certainly doesn’t hurt.  I know that I like doing it, and I’ve found that my focus is weakened, my interpretations more vague, my ability to tap into a situation less refined, and my understanding of the symbols in a reading gets a little slower without sufficient mental preparation which, for me, is aided by the manipulation of physical tools.  For that reason, I don’t use apps or other tools to generate figures for me, because it doesn’t do anything for me to help with entering that divinatory headspace.  Pressing a button and reading figures off a screen, or clicking something and then reducing a bunch of numbers off a web page into dots just…it lacks that connection that I find helpful.

When I generate figures, it’s me who’s the one doing that generation; these figures are “falling from my own hand”, so to speak.  I have that connection with the figures of the reading that allows me to tap into the reading and swim in its currents, dredging up whatever treasures and traps I can from it.  For a similar reason, when someone wants my help with a chart, I don’t just read the chart details they give me; I actually spend the time generating the entire chart from scratch with all the details I need, not only to make sure that the chart was calculated correctly, but also to help me integrate the chart into my own sphere.  Even if I’m not in a trance state for that act (after all, the divination was already done by someone else), the mere act of drawing out the Mothers and the entire rest of the chart helps bring those details to life.  It’s like reciting a litany of prayers; sure, you could just skip to the end or anywhere in the middle you feel is necessary, but the recitation of the entire process from start to end makes everything more potent once you get there.

Plus, as a software engineer, there’s something I’d like to clue you in on.  Most random number generators you use tend to actually be what are called pseudorandom number generators, algorithmic methods that approximate true randomness within acceptable boundaries but which aren’t truly random.  The reason why pseudorandom generators are used is that, for most purposes, they’re random enough to be useful, and are generally easier to develop and faster to produce output than true random generators.  For me, though, I’d rather a true random number generator, which can be harder to find or manipulate.  For that, I might recommend the excellent site RANDOM.ORG, which produces truly random results sequences for many purposes.

Now, that said, if you find that using an app to generate random (or pseudorandom) Mothers, or numbers for reducing into odd or even rows for the Mothers, works for you, then keep using it!  I would still recommend learning a set of tools for geomancy or whatever preferred divination system it is you use, because there may be times you don’t have access to a phone or a computer.  Geomancy benefits from this especially in that all you really need is a pen and paper or a stick and some dirt; even if I don’t like the method, it still works, and it can truly be taken anywhere without having to carry tools of various and sundry types that can set off security gates or the paranoid eyes of watchful passers-by.  Still, if using an app works for you, don’t fix what ain’t broken.  It’s not my preference to use it, but I can’t rightly knock it if it works.