Early Spring Cleaning

The frequency of thumps and creaks in my bedroom are decreasing and my sleep cycle is becoming more regular. Not too long ago I noticed my space was dusty, to the point where I would lightly clean and return to a faint layer the very next day. For a while I thought nothing of it and continued to wipe objects down and go about my days. Oddly enough I found myself cleaning two particular areas, the room where I perform my rituals and the room in which I sleep. More so the latter. It wasn’t until I also noticed the nightly settling of the house – which I had attributed to the changing weather – and my difficulty falling and remaining asleep did I piece together that I was dealing with the beginnings of a manifestation.

Of what I did not know.

I have come across such phenomenon before, in the early nineteen-nineties when studying monograms detailing the manipulation of subtle forces, and again late in the same decade after a period of intense goetic evocations. In the first case I had failed to ‘put my toys away,’ and though I knew of the importance of a proper banishing, in the second case, I had failed to take into account with evocations there is a localized buildup of energy which naturally dissipates over time. When there is a major ceremony every four days, this just doesn’t happen. Burning Dittany of Crete sees to that.

Since I hadn’t performed any major ceremonies in nearly six months my mind was slow to make the connection. A confirmation came with the decision to endure a few more restless nights so I could take a step back and observe the situation. Light noises; check. General uneasiness; check. Varied swings of the pendulum; check. And, yes, more dust; upon close inspection it was more of a white powder. Fine to the touch, odorless, and tasteless (–yeah, I went there). Funny, had I walked into a similar bedroom I would have known what was going on, nonetheless the prescription for the condition was the same as in the past. Holy water and a standalone method to break down etheric patterns.

Though it is a technique picked up from Dion Fortune’s Psychic Self-Defense¹ the method of preparation and use of holy water described in the book always gives me pause. Instead I use holy water created in my personal tradition. As for the breaking down of etheric patterns, Dion Fortune has this to say:

There are certain substances which experience has proved to be effectual in preventing the condensation of etheric energy from taking place. Camphor dissolved in vinegar and place in saucers about the room will cope effectually with low degrees of force, but for higher potencies nitric acid is the best thing to use, a small quantity being poured into a saucer and exposed to the air. It is best to use it well diluted to prevent accidents, for it is not the strength of the acid in the saucer that is efficacious, but its evaporation into the air, and it will evaporate just as well when diluted as when neat. In what manner it works I have not the slightest idea, but its value is well known among psychic experimenters.

– Psychic Self-Defense, Chapter XVII-Methods Of Defence – How to prevent materializations

The situation didn’t call for the use of nitric acid so I opted for a solution of camphor dissolved in distilled vinegar. One large saucer beneath the bed and four small in each corner of the room. Sadly, for the initial round I only had camphorated phenol from the medicine cabinet, but it worked well enough.

I think I’ll keep up the simple regimen of the camphor/vinegar solution and sprinkling of holy water twice weekly for a time even after things return to a peaceful state.

To be fair, this isn’t the only method being used. Firstly, I never perform a cleansing without a prior cleaning – it don’t make sense to purify a sty. To that end I cleaned. Well. The thought of making a floor and wall wash crossed my mind but I didn’t want to complicate the process. From my earlier work with subtle energies I learned consecrated salt absorbs ‘etheric magnetism’ so I spread a generous amount on the floors and vacuumed thoroughly the next day. As for the walls, surprisingly, or not, substances which work along the same lines as camphor and nitric acid are found in everyday cleaning products. Window cleaner², a little bit of bleach, and Pine-Sol³ typically gets the job done.

Hopefully, all of this will be done and over with before the new year.

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^{1 – A must have for any library.
2 – Though it will make your scrying mirrors sparkle, standard cleaners can also strip the tool of etheric charges. Use purified water, organic soaps, and a soft cloth to avoid lengthy re-consecrations.
3 – “That’s the power of Pine-Sol, baby!” Use original unscented.}

Single Tetragram Readings

For the past couple of months I have been reviewing the tetragrams used in geomantic divination and researching different methods to generate figures, shields, and charts. Though I was introduced to the oracle fifteen years ago I was far too interested in becoming more than simply proficient in three other forms of divination to make a serious study of it. I had considered delving further into horary astrology, but I am still skimming through William Lilly’s Christian Astrology and wanted to explore a system which did not require a computer program or an ephemeris to complete a chart for interpretation.

A clear cut system for interpreting yes/no questions with a single tetragram is helping with the memorization of the figures and their attributes. The method has no source which I can discern except for Rob Thomas, a primarily east coast lecturer on medieval geomancy and other topics. As far as divinations go, a method doesn’t have to be traditional to be effective, only consistent.¹

• Figures of Sol, Venus, and Jupiter is yes
• Figures of Mars and Saturn is no
• Figures of Luna and Mercury is maybe
• Dragons Head is generally no; indicates a surprise or a concealed issue
• Dragons Tail is a strong no
• Figures of the same planetary nature as the question is a strong yes (even if it is a figure that normally indicates no)

The strength of the answer is modified by whether the figure is a greater or lesser fortune, and when signs and essential dignities are also taken into account this technique can yield fairly insightful readings.

.     .     .     .     .     .     .     .

Is there a curse on Henry T.?

Querent: Henry T.
Spirit: Zazel
Planet: Saturn
House: Twelfth
Figure: Acquisitio

As a figure of Jupiter, Acquisitio indicates there is indeed a curse on Henry T. Being the Greater Fortune of the planet the answer gains some potency, though it is affirmed as the figure falls in the twelfth house. Jupiter is dignified in the twelfth house, and according to ‘of Geomancy’ the figure squilled is of Pisces which is also the house’s natural sign.² In the same text Agrippa says: In the twelfth House he signifieth a man shall have many and potent enemies; reduceth and bringeth home servants fled away, and cattle strayed; and signifies he that is in prison shall not be delivered. The reference to enemies is significant to the line of questioning and the reading shows Henry T. should take action as, with the exception of a figure of Saturn, this is the strongest confirmation he could have received from this oracle.
 
Will Sarah K. be able to complete this year’s 56K marathon?

Querent: Sarah K.
Spirit: Sorath
Planet: Sol
House: Sixth
Figure: Caput Draconis

When applied in an astrological house the figure of the Dragon’s Head takes on the planetary qualities of Saturn or Mars,³ but being that the planets are neither dignified or in detriment in the sixth house the answer to the question is an unmodified no. The figure is noted as ‘good for immorality only’ in the sixth house, though this says nothing about the surprise or hidden issue commonly indicated with the Dragon’s Head. In ‘of Geomancy’ Agrippa says: Caput Draconis in the sixth House increaseth sickness and disease; signifieth the Physician to the learned; and giveth very many servants and chattel. As the question was deemed an issue of the sixth house because Sarah K.’s involvement in the marathon is for health reasons, the hidden matter is a possible medical concern. From this reading the querent is advised to go in for a check-up to see if a condition exists which would hinder her from completing the run. Other figures signifying no would prompt a follow up reading because this is an open question; lack of training, disqualification, dropping out prior to the race, and other reasons could be a factor in the outcome.
 
Will Ronald Y. defeat Leonard I. in the boxing match and become the state champion?

Querent: (the proponents of) Ronald Y.
Spirit: Bartzabel
Planet: Mars
House: Tenth
Figure: Puer

Since the figure is of the same nature as the question, here Puer gives a very strong yes. Furthermore, the figure is the Greater Fortune of Mars and is thus exalted in Capricorn, the natural sign of the tenth house. In ‘of Geomancy’ Agrippa says: Puer in the tenth House signifies Princes to be powerful, glorious, and famous in warlike achievements, but they shall be unconstant and changeable, by reason of the mutable and various success of victory. Puer in this House causeth Judges to be cruel and unmerciful; increaseth offices in warlike affairs[.] This straightforward reading points to an assured victory and any proponents can confidently wager extra funds on the outcome.⁴
 
Is little Margaret P. unhappy at Our Lady of Eternal Suffering Preparatory Boarding School?

Querent: Margaret P.
Spirit: Chasmodai
Planet: Luna
House: Third
Figure: Albus

The figure Albus is the Lesser Fortune of Mercury. While the planet is the natural ruler of the third house, and Mercury is dignified in the sign of Gemini, the outcome of this reading is still ‘maybe’. Because Albus also finds its home in the sign of Gemini this shows Margaret P. may be unhappy at boarding school, though inconclusively. In ‘of Geomancy’ Agrippa says: In the third House Albus signifies very few brethren; giveth not many, but tedious and wearisome journeys, and signifies all deceivers. Dissatisfaction could stem from any of these points; lack of friends, homesickness, and troubles with other students or faculty. This reading shows extra follow-up questions are needed. Mercury falling into the house of Gemini indicates quick communication so a phone call to Margaret P. is recommended.

.     .     .     .     .     .     .     .

Single tetragram readings is promising on accuracy, but I cautiously write that only because much of what I’ve divined has yet to pass. However useful or accurate there are only so many questions which can be answered with yea or nae. I am progressing to the interpretation of full astro-geomancy charts and this is just step one in my program. And its fun.

Just as amusing and of assistance with memorization of the figures is Crowley’s mnemonic rhyme:

Caput Draconis: Strong and fierce
Of whorls – which Acquisitio beginning keeps spinning.
Puer’s a boy, with all a boy’s endeavor;
Puella’s rather good but not to clever.
Fortuna Minor means a lucky touch;
Fortuna Major more, maybe too much.
Via means change, apart from Querent’s action.
Populus, settling down, with satisfaction.
Rubeus always gives a nasty jar,
And Carcer tends to keep you where you are.
Conjunctio bring about completion; Albus
Is whiter than the walls once built by Balbus.
Tristitia lags, with heave antic motion:
Laetitia is like the laughing ocean.
Amissio: loves come, and goods diminish.
Cauda Draconis means – a sticky finish.

It gives the figures personalities much as the planets have in traditional astrology, and this line of thinking can also give them moods when placed in houses. Though I recognize I have to learn about that method at a basic level before going into its refinements, so I’ll see how things go when I get there.

At this time I am focused on increasing my proficiency in simplified readings. Already I can see how it will lend to an ease in reading shields and interpreting charts; referencing tables as I am doing now is fine, though I wish to decrease my dependency on them by developing my intuition. I am also reading shields, but due to the manner in which Judges are formed only eight of the sixteen geomantic figures can be interpreted. For instance, the figures of Caput Draconis, Puer, or Albus given in the above examples⁵ could never be the Judge in a shield. Reading single tetragrams has the distinct advantage of all sixteen figures potentially affecting the outcome of the divination.

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^{1 – Consistency here is based on the fact this is the only simplified technique I know of.
2 – Agrippa. Other sources assign Acquisitio to other signs like Sagittarius. In any case the figure is quite at home as Jupiter is also the natural planetary ruler of the twelfth house.
3 – Liber Gaias – A Handbook of Geomancy
4 – Not that wagering funds on a fight is recommended. Don’t do it. Betting is evil.
5 – Examples are of actual readings. Identities and other information were changed to protect the stupid: me. Henry T. underwent rites of purification and protection. Sarah K. found she was overtraining (a common result of which is flu-like symptoms) and thus headed for burnout. The physical competition played out as predicted. Margaret P. turned out to be very content studying away from home – this reading was way off; nobody’s perfect.}

The Funhouse Mirror

I don’t have ritual robes; at least not in the classic sense. No tau robe, no cowl, no dark hooded cape. No cloak. So when I was invited to attend a loose gathering of two area covens and a handful of solitary wiccans, the whole time en route my fingers were crossed that I wouldn’t feel out of place. I normally do not attend open circles or religious gatherings of any kind, but this was a social affair and I wished to meet an independent jeweler with a promising portfolio. Also I was told there would be chocolate chip cookies.

Upon entering the brownstone I was greeted by a friendly enough group, most of whom were curiously dressed out of time. The host had on a gypsy skirt and the jeweler and one other person was dressed casually in jeans and a tee-shirt, yet the remainder had on a mix of clothing from various areas and eras of medieval Europe. There was even a cape. Because ‘tis the season of the witch such clothing makes its way out of people’s closets, but after a while it dawned on me I was amongst a group who dressed this way year round. There was the photo album where I looked at snapshots taken at places like the grocery store, each no different than those taken at ceremonies, but what cinched it was the current time. Monday, November 3rd, 6:00pm.

And there I was, just out of the office, still dressed in a suit. Sans tie.

Okay, what actually cinched it was when I announced “if I had known this was a theme party I would have dressed up” which was followed by twenty-three seconds of nervous laughing amid blank stares. The thees and thous and miladys confused me.

I find this side of the pagan community perplexing. I understand the psychological need for change of attire for ritual but I don’t carry it outside of that space. For some time I believed dressing in garb from centuries past was a way for pagans to better identify with their beliefs, and that the clothes were also used in ceremonies to develop their magical personalities. Now I believe it is clever marking.

After picking up a specialty catalogue I was reminded of an industry which promotes a mix American colonial and Renaissance Faire clothing as being somehow traditional to the ‘craft’. Add a particular pattern or image and a piece becomes magical. By the way, if the $140 poet shirt I saw is any indication, magical clothing is expensive.

However, there is a distinction between ritual robes and magical clothing. Ritual robes have a function which is symbolic for a given tradition and/or is conducive to ceremonial use. The tau robes and nemysses of the Golden Dawn come to mind, as do the simple unornamented robes of a coven I visited some time back. Magical clothing on the other hand, while stylish is prone to accidental flare ups when lighting altar candles.

Considering I could visit the grocery store in the comfortable pants and shirts I do wear for rituals, inconspicuously though, I was more like this group than any other. That didn’t make me fit in the gathering by any means, but the cookies were tasty.

Reminiscences: In Service of Mnemosyne

Dante Gabriel Rossetti, 1881

During my classical studies I picked up a mental exercise for memory from reading On Memory and Reminiscence by Aristotle. The exercise was not overly complicated as it consisted of recalling a specific or a series of events in their proper order. I typically employed this at the end of the day, with the mnemonic loci being the beginning, and in keeping with the teaching focus was placed upon movements and actions and not perceptions which lead from the time to waking to that of sleeping. Comparatively a mere stretch to the calisthenics in Giordano Bruno’s Ars Memoriae the exercise was also well suited for recalling key experiences in minutiae. Myriad university lectures and labs were memorized with this simple method; after all, unapplied knowledge has little value.

Memory was held in high regard by philosophers, being part and parcel of rhetoric and necessary for intellectual growth. It is not only a cognitive function of the mind but a faculty of the soul. So I wonder why in modern Western esotericism the importance of memory has largely gone to the wayside. At worse memory and recollection goes neglected, and at best appears as a blurb or the unrecognized handmaiden to the development of the almighty will.

But whether from the teachings of Aristotle, that of another father of philosophy, or the kabalistic model of the tree of life as representative of the body of humanity, it is evident any activity seeking to approach but one part of the soul stirs the entire being. The Aristotelian practice of daily recollection is fruitful only if one has the discipline to perform it on a regular basis, and over time serves the mutual advancement of memory and will alike.

To also treat a recollection as an exercise in visualization further stirs the soul with imagination, desire, and reason. Sessions involving the immediate and detailed recollection of ringing a small bell – the weight of it in the hand, the smell and texture of the metal, the interplay of light about the often struck surface, and the sound it creates swelling and vibrating through a room and gradually fading – more than notes a past event it fully evokes the reliving of an experience.

For me, this naturally progressed from recalling immediate motions to those of further and further past sessions, and eventually to taking curios and evoking memories of times before in which I held them. This process was also ritualized to additionally impress I was directing all the faculties of my soul into the service of this one part, or to move my memory in a specific manner. The ritual in its simplest form included an invocation of Chesed and a deliverance of the following:

Orphic Hymn to Mnemosyne
Fumigation from Frankincense

The consort I invoke of Zeus divine;
source of the holy, sweetly speaking Mousai nine;
free from the oblivion of the fallen mind,
by whom the soul with intellect is joined.

Reason’s increase and thought to thee belong,
all-powerful, pleasant, vigilant, and strong.
‘Tis thine to waken from lethargic rest
all thoughts deposited within the breast;
and nought neglecting, vigorous to excite
the mental eye from dark oblivion’s night.

Come, blessed power, thy mystics’ memory wake
to holy rites, and Lethe’s fetters break. 

 

René Magritte, 1948

The parts of the soul mentioned in passing are easily recognizable as those of the Ruach; memory, will, imagination, desire, and reason; ascribed respectively to Chesed, Geburah, Tiphareth, Netzach, and Hod. The model of the kabalistic soul and how each and the sum of the parts relate to the tree of life is a paradigm that can be adapted symbolically to a ritual; however, my experience has been rituals of the type outlined above are successful only if the part of the soul it seeks to stimulate is properly developed. With this ritual a person unlikely to pick up a broach and have a vivid recollection of a time when they were four and being rocked in their grandmother’s arms if on a normal day they have trouble remembering their grandmother’s face. And to this person I say: start with a daily recollection.

Untitled…

“They who have taken up bare theorems immediately wish to vomit them forth, as persons whose stomach is diseased do with food. First digest the thing, then do not vomit it up thus: if you do not digest it, the thing become truly an emetic, a crude food and unfit to eat. But after digestion show us some change in your ruling faculty, as athletes show in their shoulders by what they have been exercised and what they have eaten; as those who have taken up certain arts show by what they have learned.” — Epictetus. Discourses, Book III, Chapter 21: Against those who readily come to the profession of sophists

Thought I would do well to begin this journal with an ironic statement…