Living at the intersection of occultism, fiction and philosophy, I travel the planes at a moderately quick pace. I read, I do magic, I cook for hubby. Confused by the number of things I talk about? Good, confusion is a nice thing ;)
I have no idea if there is some stray planet rubbing its ass against some odd segment of my astrological chart, but lately I’ve been having the feeling of living in an avant-garde movie.
For one, we’ve been getting a bunch of new neighbors straight of out Alice’s looking glass. There is an elderly man who has probably been parked in one of the apartments by some stressed relatives. He seems to be showing some signs of mental deterioration. He spends his days uttering sentences and bits of songs, always the same (“Wenn die Rosen erblühen in Malaga”)
Another new neighbor seems to be having an orgasm every minute. Either she needs help or she works as cam girl. Yet another neighbor has probably had issues with his vocal cords, because he talks both very loudly and like a boy going through adolescence–you known, when one minute you are Pavarotti and the next you could sing Barbie Girl.
A couple upstairs has a newborn girl who screams like a strangled frog, and to top it all off we also have new American neighbor who clearly was raised in some getto neighborhood where everyone was yelling all the time, because that’s what he does. I’m looking forward to the Autumn, so we can keep the windows shut.
But the oddest thing yet happened a couple of days ago. I knew a parcel from Amazon would arrive in the morning, so when the doorbell woke me up I jumped straight out of bed and bolted down the stairs, still half asleep, yet wondering why it was so dark outside.
It turned out that it was dark because it was 4am. Waiting for me at the door was not the Amazon dude, but a middle-aged Arab guy with wild, unblinking eyes, holding a book in front of me. “Gott und das General” he announced (I know it should be “der General”, but I distinctly remember him saying “das General”) followed by some incoherent ramblings in broken German on the virtues of said book. I googled the book later that day and it seems to be an old novel by an author I’ve never heard of.
On a lighter note, hubby and I are thinking of moving to find a bigger place. And I can’t say I’m not glad.
In European geomancy, the places occupied by the figures in the Shield are assigned the meaning of the houses of an astrological horoscope. I have no idea if this corresponds to older Middle-Eastern practice or if it is a European innovation. Certainly, if Astrology hadn’t been attached to Geomancy by the Arab magi of old (which it probably was), it got coupled with it as soon as it reached Europe, since Astrology was not only extremely popular–it was also the only method of divination that was not unanimously frowned upon by the church, the reason being that it was perfectly embedded within the shared understanding of how the cosmos was thought to factually work, so that the anticipations given by astrology could be defended as being just part of how life worked and, therefore, scientific (in the old meaning of science). Astrology was indeed often condemned, but it was hard to condemn it without condemning a lot more stuff that the church liked.
The Geomantic Shield, therefore, got assigned the meanings of the astrological houses. As far as I can tell from reading the old manuscripts, the difference between the Shield chart and the square astrological chart was not very marked–if at all. Most manuscripts assign the meanings of the houses to the Shield itself, without bothering to turn the Shield into an astrological chart. This is even true when they describe the modes of perfection. A few manuscripts do show the astrological chart at one point or another, but only to remark on the similarity with the Shield chart.
A Geomantic Shield
The same chart as an astrological horoscope
I may be wrong, but I get the sense that the distinction between Shield chart and Astrological chart was only emphasised following the Golden Dawn’s reshuffling of the houses by following Agrippa. Basically, the GD (again, following Agrippa) assigned the four Mothers to the angles, the four Daughters to the succedent houses and the four Nieces to the cadent houses. This is in line with the old occult fascination for making up bogus secrets to get people interested in your person. People needed to keep occupied, in a world where Monopoly hadn’t been invented yet.
It is also in sharp contrast to the old practice of following the numerical order of the figures (First House = First Mother, Second House = Second Mother, etc., shown in the image above) Note, furthermore, that in the old practice, the Witnesses and the Judge were usually considered normal houses (often called the thirteenth, fourteenth and fifteenth houses.)
The meanings of the houses, as said, correspond more or less to those of a horary chart. You will find that not all sources agree. Here’s a good start (it’s not exhaustive, but it’s something.)
House
Figure
Attributes
First
1st Mother
The Querent, Querent’s Body, Appearance, Mind, “Here”
Marriage, Partnerships, Partners, Public Enemies, Other People, The Public, Thieves, “There”
Eighth
4th Daughter
Death and the Dead, Money from other people, Dowry, Fear, Failure
Ninth
1st Niece
Long Journeys, Pilgrimages, Church, Spirituality, Higher Education, Faith, Teachers, Courses, Higher Knowledge and Skills, Church People and Prelates, God
Tenth
2nd Niece
The Mother, Honor, Ascension, King, Emperor, Government, Job, Profession
Eleventh
3rd Niece
Friends, Help, Money from the Government, Wishes, Hopes, Fortune, Luck
Twelfth
4th Niece
Evil, Secret Enemies, Addiction, Prison, Curses, Hexes, Large Animals (Large Cattle, Horses, etc.), Impotence to act
Thirteenth
R. Witness
The Querent, The Querent’s side, What’s in Favor of the Querent, The Past
Fourteenth
L. Witness
Opposition to the Querent, The Other Party, The Future
Fifteenth
Judge
Answer, Ultimate Development of the Question
The meanings and attributes of the Geomantic houses
Note: All images are from the App ‘Simple Geomancy’
Developing a personality means excluding something of the whole from one’s self-image. We cannot have a distinct sense of self without contracting our identity from ‘everything all the time’ to ‘some things some of the time’.
This partiality becomes the reason why we seek some things while avoiding other things. If we weren’t partial to pleasure rather than pain we wouldn’t look before crossing the street. If we weren’t partial to recognition we wouldn’t seek it, while avoiding shame, and so on. If the world were populated by enlightened sages, we would never have left our caves and we’d still be dying of the flu.
Each Enneagram type has its own mechanism, which revolves around a specific passion, as discussed previously. This mechanism drives us to the accomplishment of certain things, focus on certain aspects of ourselves and of reality, but it also, complementarily, leads us to fear certain other things. These two aspects are two faces of the same coin: one cannot strive for something without fearing the opposite outcome.
Therefore, each of us tends to justify their existence and their efforts by subconsciously adhering to propositions like “I am only ok if…” or “Everything will be alright if I…” We shall call this proposition the “contract with ourselves and with reality.” These are ways we use to subconsciously attempt to manipulate ourselves, reality, and others, dictating the conditions that allow us to accept ourselves. In other words, we accept ourselves on the condition that we fulfill the drive that is implicit in our mechanism. This, of course, colors the way we relate to other people, as we tend to project these subconscious issues outside of ourselves. Usually, this fear is counterbalanced by an opposite longing that we feel, in our lucid moments, to abandon the mechanism and simply be: “So what if I’m….” If the mechanism is a night of debauchery and drunkenness, this is the moment where sobriety kicks in.
The Nine Fears
TYPE ONE One’s focus: Ones are highly self-critical, with a strong conscience. They tend to mediate their right to autonomy by measuring it in terms of how much they adhere to a certain ideal of how they should behave. Their focus is consequently on standards. They are keenly aware of the difference between their life as it is and their life as it ought to be in order for the ideals that move them to be fulilled. It becomes almost a mathematical subtraction: What ought to be – What I’m not doing to fulfill it = myselfmyself currently. One’s fear: their basic fear is to be wrong, or rather, to act wrongly or badly. Note that a One’s idea of good or bad is not solely moral but also technical. In a One’s perspective, morality (what we ought to do) and procedural issues (how to carry it out) are deeply intertwined, and it is not always easy to disentangle them. One’s contract with themselves and with reality: “I am only ok if I act rightly, all will be alright if I do the right thing.” One’s projection toward others: it is widely reported that merely being in the presence of a One is enough to feel like something is wrong with our life. Ones who are not conscious of their mechanism tend to exude their sense of being in the wrong toward others. One’s longing: to cut themselves some slack and have some respite form the inner critic. “So what if I’m not perfect?”
TYPE TWO Two’s focus: Twos are deeply interpersonal. As a matter of fact, they basically live at the intersection between themselves and others. Their primary focus is on other people’s needs, and how they may anticipate those needs and take care of them. Two’s fear: a Two’s basic fear is of being surrounded by a world that doesn’t take them into consideration, doesn’t validate them and that doesn’t love them with all their needs. Two’s contract with themselvesand with reality: “I am only ok when I put others ahead of myself , all will be alright if I meet others’ needs.” Two’s projection toward others: Twos have a marked tendency to infantilize others, seeking unconsciously to deprive them of their autonomy, so that they will come to recognize that they need the Two. It is not uncommon to feel helpless and incapable of taking care of oneself in the presence of a Two. It is also not uncommon to develop a dirty conscience for nothing, especially for exerting one’s autonomy without the help of the Two. This is the same dirty conscience that Twos have when they think about themselves and their own needs without taking others into consideration. Two’s longing: to be appreciated and loved for how they are, even if they are not needed. “So what if I think of myself?”
TYPE THREE Three’s focus: Threes are showmen. They are constantly driven to excel in enterprises that will gain them validation and ammiration. Because they overidentify with their actions, rather than with their being, they tend to act within conventionally accepted fields so as to maximize the likelihood of being met with approval. Therefore, their focus is on what’s valuable. Three’s fear: Obviously, their great fear lies in not being considered worthy or valuable. They fear that the activities they seek to impress others and win accolades with will be found lacking or, even worse, that they will be called out as fake or phony in some manner. Three’s contract with themselvesand with reality: obviously, this is “I am only ok if I earn respect, all will be alright if what I do gains recognition.” Three’s projection toward others: being by nature very competitive, Threes easily hurt other people’s feelings, sometimes unwittingly, sometimes very wittingly. In their presence it is easy to feel like one doesn’t have their life together and isn’t worthy of respect, recognition or approval. Three’s longing: to simply let go of the pretense, quit the charade and show their true selves honestly. “So what if I’m not some admirable hero?”
TYPE FOUR Four’s focus: Fours see themselves as defective, as if everyone else has an undefinable something that makes their lives ok, while Fours lack it. This is what they focus on. Therefore, they perceive the normal instability of their personality as something dramatic, and they wish to be rid of this suffering by fashioning an identity for themselves. Four’s fear: Four’s nemesis is their sense that they don’t have a stable identity to which they can point to to tell themselves they are significant. They fear the idea that they might be just another collection of whirring atoms catching dust while waiting for the inevitable. Because they attribute great importance to this unique identity, they fear that they won’t be loved unless they have it. if there is a word they flee from, it’s “ordinary.” Four’s contract with themselves and with reality: “I am only ok if I am unique and have a deeply meaningful existence, all will be alright if I differentiate myself from others by finding my own self and expressing it.” Four’s projection toward others: because Fours fear the possibility of being just another human being, they tend to project this fear toward others, making them feel coarse, ordinary, and that whatever suffering they experience, the Four has suffered more and is more justified in lamenting (or is more admirable for not lamenting) Four’s longing: when in their own mechanism, Fours tend to spend a lot of time longing, but deep inside, the real longing is to be loved even if they are ordinary. “So what if I’m just another living thing?”
TYPE FIVE Five’s focus: Fives are incredibly cerebral, which is a strategy they use to avoid the uncertainty they have about their own ability to live ‘in the world’ together with the rest of humanity. They feel they first need to retreat to stock up on resources, knowledge, time, competence, etc. Their focus is on competence and on resources, broadly construed. Five’s fear: Five’s basic fear is of being incompetent, of lacking the skills required to succeed in life or even just to make a contribution to society. They tend to procrastinate on engaging the world until such time as they’ll be fully prepared. Inside, a sometimes unconscious, sometimes loud voice taunts them, “You are so dumb.” Five’s contract with themselvesand with reality: as a consequence, their contract with themselves is “I am only ok if I know exactly what I’m doing, all will be alright if I gain enough competence.” This usually leads Fives toward futile overspecialization, and to avoiding all situations where the particular branch of knowledge they are mastering won’t be of use. Five’s projection toward others: Five’s emphasis on knowledge, competence and rationality tends to find expression in a sarcastic attitude toward others, who consequently often feel unjustifiably dumb or irrational when in a Five’s presence. Five’s longing: to stop fiddling with empty concepts and join the world with simplicity. “So what if I’m not all-knowing?”
TYPE SIX Six’s focus: Sixes can’t for the life of them stop questioning whatever it is that is giving them security, which they usually find outside of themselves. Obviously, their focus is on security, which keeps them poking holes in anything where a hole may be poked in hopes of finding something stable they can depend on. Six’s fear: it shouldn’t come as a surprise that Six’s fear is fear itself. However, because they are working overtime to find something or someone that will allay the fear, their greatest fear is of not finding it, and that they will be left to their own devices, weak and small in a large, threatening world teeming with wolves. Six’s contract with themselvesand with reality: this reads, “I am only ok if I know something is beyond doubt, all will be alright if I find someone or something to trust without reservations” Six’s projection toward others: Sixes are masters in destroying other people’s certainties. If the Six you have to do with is a hypochondriac, you’ll soon be one as well. Sixes, by the way, have the sense that they are being completely rational in worrying so much, so in instilling their fears into others they often feel that they are educating them or making them understand their situation, sometimes with the aim of showing them that they are similar, they are both (potential) victims, and should become allies. Either way, Sixes project their fears onto their peers. Six’s longing: to simply turn off the ceaseless questioning and just accept reality and trust others to be decent human beings. “So what if I don’t know what tomorrow will bring?”
TYPE SEVEN Seven’s focus: Sevens are excitable and quick-witted, focusing usually only on the positive side, and feeling that negativity would drag them down overmuch if they allowed their mind to dwell on it. Therefore, their focus is on planning diversions and pleasurable activities. Seven’s fear: normally, Sevens are terrorized by the idea of experiencing want or pain or fear itself. That’s what sets them on their journey of pleasure-seeking. There is a sense that, unless they keep stuffing the hole in their soul full of pleasure, the gaping wound is going to start hurting. Seven’s contract with themselves and with reality: “I am only ok if I stay positive, all will be alright if I plan something new to move toward.” Seven’s projection toward others: as they tend to avoid less than positive feelings and states of mind, Sevens can be put off by others’ willingless to explore such issues when they arise in their own life. Yet, in a Seven’s presence one often feels that it’s not the time to be a Debbie Downer. Sevens can make others feel that they are being too negative or are taking life too seriously. They accomplish this both actively, by minimizing and joking about people when they open up, and more subconsciously by the way they carry themselves to drown everyone around them in mirth. Seven’s longing: to stop the obsessive planning and consuming of life and acknowledge the deep wounds they carry. “So what if not everything is fine and I take care of my darker side?”
TYPE EIGHT Eight’s focus: Eights go out into the world and conquer it for themselves. Each Eight is like a warring nation, constantly looking to increase their wins, minimize their losses and defend their borders. They feel the need to be strong and look for ways to prove it. Their focus is on power, on who has it, who lacks it, and how to exert it. Eight’s fear: predictably, an Eight’s greatest fear is for their soft, weak side to come to light and be exploited or used against them. This prompts them to always keep their guard up and not sit on their hands: attack is the best defense. Eight’s contract with themselves and with reality: this would be, “I am only ok if I am strong and unconquered, all will be alright if I make it clear I’m not to be underestimated.” Eight’s projection toward others: anyone who’s seen a couple of Eights brawling in the streets knows the feeling of helplessness and weakness that comes from the experience. Eights tend to make other people feel the weakness that they want to hide from themselves. Eight’s longing: to let their guard down and call a truce with life. “So what if I’m not a perfect fortress?”
TYPE NINE Nine’s focus: Nines are diffuse and conciliatory. Being a body type, they are concerned with autonomy, but they achieve this by not creating struggles or problems or going against the flow. Their primary focus is therefore on peace and peacekeeping. As a former boss of mine, a Nine, once said, “how many problems have been avoided by people doing nothing!” (He said it while running his business into the ground out of inaction) Nine’s fear: Nine’s fear is that, by rocking the boat, they will lose contact with others and not be acknowledged or ‘seen’ as a consequence. They fear that if they asserted themselves conflict would inevitably ensue. Nine’s contract with themselves and with reality: “I am only ok if I remain passive, all will be alright if I just keep peace.” Nine’s projection toward others: the narcotic properties of many Nines are almost legendary. In a Nine’s presence, other people often find that they have to struggle twice as much as they are used to in order to achieve their aims. This is partly due to Nine’s passive sabotage, partly due to Nine’s desire for pure, unadulterated, unmoving harmony that they tend to project outwards. They are not rocking the boat, and nobody should. Because Nines have trouble finding themselves, others can lose their sense of self in their presence. Nine’s longing: to be seen as individuals with their aims even if they assert themselves. “So what if I do my own thing?”
In a way, Geomantic figures are to Geomancy what cards are to Cartomancy. They represent the basic bundles of meanings that get shuffled around to form the sentence that will answer the question. So we need to familiarise ourselves with them.
Each Geomantic figure is made up of four rows of points. Each row can contain one or two points, so a figure can contain a minimum of four points (Via) and a maximum of eight (Populus.)
On the right, Populus (eight points); on the left, Via (four points); the result is Via
At least since Medieval Geomancy (and possibly before) each of the four rows corresponds to one of the four Aristotelian/Empedoclean elements: Fire, Air, Water, Earth. The question, however, is how important this notion is. Medieval and Renaissance geomancers seem to have almost completely disregarded this set of correspondences beyond the initial mention of them. This seems to conform to a certain premodern gusto for correspondences. If you read Christopher Cattan’s book on Geomancy, you’ll know the amount of practically useless information about elements and astrology that he shoves down our throats before getting to the practical side, where such information is never elaborated on nor used.
To put it more positively, the Medieval mindset was extremely different from our postmodern one. To the Medieval (and the Renaissance is, in spite of all we hear about it, but a colorful appendage to the Middle Ages) the world was an inherently coherent, fully interconnected system of correspondences, wherein the lower and smaller was inscribed into the larger and higher. The Macrocosm/Microcosm distinction played a major role. The Microcosm, i.e., the world of men, was in small what the Macrocosm was in large. Humans themselves, in their complexion, faculties and powers, mirrored the larger scheme of things.
Because all was seen as interconnected, it was impossible for a writer to describe a single art without describing its connection to the whole, as on such connection dependended the art’s legitimacy in the common view. This is why the four rows of a Geomantic figure, for instance, are made to correspond to the head, neck, trunk and feet of a human (microcosm) as well as to the four elemental spheres (macrocosm.)The very attempt to astrologize Geomancy must have catered to the double need to understand it in light of what was considered an already legitimate science on one hand, and to inject the omnipresent beloved astrological symbolism in it on the other.
All this is well and good. But the point remains that we don’t really know how knowledge of the elements is supposed to help us in a geomantic reading. For that matter, we don’t even know what the numbers One and Two are supposed to mean. What does it mean that the figure called Puella has a single point in its Fire row and two in its Air row? Old manuscripts never explain it. Most modern interpreters see one point as an indication that the corresponding element is active or manifest, two that the element is passive or unmanifest (Nick Farrell has proposed a slight variation of the interpretation, though. Check his blog, which is an endless source of fascinating information on all things magic.) They then launch into endless rationalizations on the complex meaning of these elemental configurations.
Puella, with two points in its second row (Air)
I don’t share this passion for overanalysis, especially because all this has very little bearing on how actual readings work. John Michael Greer says that old geomancers did not mention all this analytical stuff because it was implicit in their view. I am more inclined to suspect that all this overinterpretation of Geomancy is exquisitely new and very typical of our age. If you are familiar with the ridiculous lengths people will go to in order to justify this or that smear on the cardboard of an ancient tarot card as a deep esoteric secret, you’ll see immediately what I mean.
The Medieval mind was very much acquainted with symbols, but it was also very much used to explaining them outright when they saw them. That’s how we got endless libraries of pedantic manuscripts. But their explanations were rarely tortuous and mind-bending. Because symbols were seen as natural parts of the cosmos, the interpretation of symbols was not something to melt your brains on.
We, on the other hand, learn about symbols in roundabout ways, usually only after we’ve become actively interested in them, and when we do find them, we tend to exaggerate in the interpretation to compensate for the fact that we live in a mundane world of nihilism and meaninglessness. So maybe Puella has two points in its Air row because it symbolizes lack of communication or reasoning ability or some such. It’s more likely that the interpretation of the figures stemmed from a combination of how they more or less looked plus remnants of the old Arabic tradition plus the astrological associations.
What is true, however, is that single and double points have different practical effects on the operation of Geomantic Addition, as mentioned previously. Two points act as a mirror for the corresponding number of points in the other figure, while one point changes the number of points in the other figure from odd to even or from even to odd. In this sense, the current interpretation that one point represents activity and two points represent passivity does seem to hold some water.
This is especially noticeable in the figures of Via and Populus, shown above. Populus, whose every row is made up of two points, passively accepts the figure it is added to, replicating it. Via, on the other hand, is made up of one point in every row, so it turns any figure into its opposite. Interestingly, both figures are attributed to the Moon, astrological ruler of mirrors and chief symbol of change. When you add Via and Populus, you get Via, and whether this is because Populus mirrors Via or because Via changes Populus to its opposite is a matter of interpretation.
The astrological attributions of the figures are as follows:
Figure
Planet
Sign
Via (Way)
Moon
Leo
Populus (People)
Moon
Capricorn
Fortuna Major (Greter Fortune)
Sun
Aquarius
Fortuna Minor (Lesser Fortune)
Sun
Taurus
Puer (Boy)
Mars
Aries (sometimes given as Libra)
Rubeus (Red)
Mars
Gemini
Puella (Girl)
Venus
Libra (sometimes given as Aries)
Amissio (Loss)
Venus
Libra
Acquisitio (Gain)
Jupiter
Aries
Laetitia (Happiness)
Jupiter
Taurus
Carcer (Prison)
Saturn
Pisces
Tristitia (Sadness)
Saturn
Scorpio
Albus (White)
Mercury
Cancer
Conjunctio (Conjunction)
Mercury
Virgo
Caput Draconis (Dragon’s Head)
North Node, The Benefics
Virgo
Cauda Draconis (Dragon’s Tail)
South Node, The Malefics
Sagittarius
The astrological correspondences of the sixteen Geomantic figures
You may find tables with different attributions.
The figures are also assigned to the four elements (four each). John Michael Greer says that the figures are assigned an outer element and an inner element, but I don’t know where he pulled this from, as I’ve never seen it in older manuscripts. It may be I’m simply ignorant, but until I see confirmation of this practice I will forebear from using the double element.
Another classification that was considered very important in the past was between incoming or entering and outgoing or exiting figures. This tells us whether something will happen quickly or not, or whether it will last or not. Furthermore, the figures are said to be fortunate, unfortunate or mixed, although some ‘unfortunate’ figures can be good and vice versa. Don’t put too much stock into this classification in good and bad, as whether a figure is good or bad depends on the question. Fortuna Minor is often given as bad, only because it is the opposite of Fortuna Major, but it is actually mostly good.
Figure
Element
Quality
Fortune
Via
Water
Common
Mixed
Populus
Water
Common
Mixed
Fortuna Major
Earth
Entering
Good
Fortuna Minor
Fire
Exiting
Bad
Puer
Air
Exiting
Bad
Rubeus
Fire
Exiting
Bad
Puella
Water
Entering
Good
Amissio
Fire
Exiting
Bad
Acquisitio
Air
Entering
Good
Laetitia
Air
Exiting
Good
Carcer
Earth
Common
Bad
Tristitia
Earth
Entering
Bad
Albus
Water
Entering
Good
Conjunctio
Air
Common
Mixed
Caput Draconis
Earth
Entering
Good
Cauda Draconis
Fire
Exiting
Bad
The Geomantic figures with their element and their movement
Occasionally I get to do a reading that is worth discussing. This reading was done last November. A friend of ours, a mature woman, was worried that her son, 21, wasn’t going to find a job. The cards were:
“Will my son find a job?” Vera sibilla reading
The first card, the Merchant, is the theme card for the son’s work. It is reversed, showing the difficult moment. Immediately after comes the Fortune card, which technically should be a stroke of luck in the person’s destiny. Following is the Sighs card, which represents delay and waiting, in its main meanings. It also shows that the card the young woman is looking at is something the querent is worried about or is expecting. The Maiden, the Queen of Clubs, is usually a significator for a young woman. However, it also has the peculiar function of showing where the problem lies: it’s the card she is facing away from and pointing her finger at. Finally, there’s the Death card. Usually it’s not good to end a reading with the Death card, but in this case the reading was clear enough.
The young man will not find a job. The stroke of luck (Fortune) is not real, but merely something he is waiting for (Sighs). To paraphrase, he’s not looking for a job. This is the problem (Maiden) that leads to a dead end (Death). For several months, therefore, the boy won’t find a job, simply because he is passively hoping it will drop in his lap. In July of 2023 I got confirmation that he hasn’t yet found one. Of course, the cards are time-bound. At this point it would be good to do another reading. We shall see.
In the magical land of Internet checkboxes, where everyone is entitled to a quick shot of emotional caffeine by being told just how quaint and whimsical they are, there isn’t much space for the darker side of life, unless it’s described in endearing terms. (If you are wondering where the sarcasm is coming from, I’m a core Millennial, the generation that was supposed to do away with labels, and instead presided over their multiplication. I’m allowed to be butt-hurt)
Few aspects of the Enneagram receive less emphasis in Internet discourse than the nine Sins or Passions. Wings, subtypes, tri-types are all overemphasized ad nauseam so as to allow the endless diarrhea of words that we keep ourselves occupied with to flow uninterrupted; yet the core aspect of the Enneagram is often forgotten or downplayed.
The reason is quite simple: the word ‘sin’ evokes images of imperfection and of moral authoritarianism; yet in the performative world of socials, where all that matters is that we find someone to whom we can submit our navel for them to contemplate in our stead, there is only space for heart-warming quirks and witty repartees. True, even in the sense used in Enneagram theory, the word ‘sin’ is to be taken metaphorically. Yet it does point to something that shouldn’t be overlooked.
Imagine a king in a wonderful castle. This king has nine sons whom he sends out to explore the world in nine different directions. Each direction has its own peculiar terrain, climate, beasts, cultures, etc., forcing each son to adapt in a different way and adopt different strategies. When the sons come back, they are vastly different people, who will act in ways that each of the other sons doesn’t fully grasp.
So is with the Enneagram. I’ve already discussed how personality develops as a point of view on reality, and this happens by a limitation of perspective. By developing a separate sense of self, we learn to employ strategies that overemphasize certain aspects of our experience to the detriment of others. This creates an imbalance in us. It is a necessary imbalance, without which we would never grow to be separate individuals. But it is, nonetheless, an imbalance. This is what Enneagram theory means by ‘sin’.
The nine Sins or Passions are the core of the personality exactly for this reason. They are like the motor of our psychological mechanism. These sins don’t require penance. They only require observation. By learning to observe ourselves we see when our mechanism is a good response to our current situation and when it is the vestige of an outworn survival strategy.
The Nine Sins or Passions of the Enneagram
The nine sins or passions of the Enneagram cause us to fracture off from reality and spiral into our own drama
Type One – Anger
Ones are in the Body triad, and anger is the overall passion of that center, since it is the natural complement of Body types’ drive for autonomy. However, Ones are often incapable of expressing this choler in a direct and, as it were, ‘clearcut’ way like Eights. Instead, they subject themselves to some kind of supposedly objective standard that they seek to embody and in whose service they put their drive. This leads to them cultivating a type of frustration with themselves which, in some serious cases, can even turn into self-hatred as they notice the impossibility of living up to their own standards. Needless to say, their harshness toward themselves is reflected in their strictness in dealing with others. The more they become angry at themselves and others, the more they see the ideal as unreachable, the more they become strict and therefore angry.
Type Two – Pride
Twos give active expression to the energy of the Heart triad, which has to do with connectivity and validation. The general passion of the Heart center is Deceit, i.e., the mistaking of personality for reality, of what is accidental for what is essential. To avoid the pain of discovering their helplessness as separate entities, Twos inflate their egos, which is what we usually call Pride. They seek to have their self-image validated by other people, and they do so by manipulating others (‘helping’) into being mirrors for them, trying to incorporate them into a symbiotic or co-dependent unity with them, so that nothing outside of themselves can emerge to take their self-image away from them, which would leave them vulnerable. Pride is this inflation of the ego to dissolve the outside potential for disillusion, and the discovery of being unneeded and helpless. The more proud they become, the more Twos perceive other people’s autonomy from them as a threat, the more they inflate themselves to become indispensable, infiltrating every nook and cranny of others’ lives, etc.
Type Three – Deceit
As the core type of the Heart triad, the passion of the Threes is Deceit itself. Deceit, sometimes called Falsehood, is essentially the mistaking of who you are for who you think you are, exactly as mentioned for Twos. Threes, however, suppress the Heart energy instead of expressing it. They therefore take the route of action, seeking validation for what they do and how they perform, and identifying strongly with their performance. Deceit may secondarily be a strategy toward other people, in as much as Threes seek to “sell” to other people the image of themselves that they attach to their own performance. Unfortunately, other people have a way of picking up on the inauthenticity of these cardboard cutouts that Threes try to pass off as the real self. Threes themselves tend to have an ill-defined but persistent sense that they are being phony in their self-presentation, either to themselves or to others, which prompts them to look for the next rabbit to pull out of the hat to dazzle themselves and others, etc.
Type Four – Envy
Fours are the last Heart type. They correctly identify the unstable nature of personality, in so far as it is a semi-arbitrary abstraction of a part from the whole. However, they are deceived into believing that this applies only to them. They come to feel that everyone else has it figured it out and so they feel singularly unlucky, like fallen creatures despised by the gods. They begin to look around with Envy in their eyes: they are missing something that other people have. Sometimes this is material, but much more often it is a sort of unspeakable quality of ‘just-right-ness’ that they feel they lack and everyone else has. All they long for they idealize in the form of fantastic images connected with a lost past, an alternate present or an unreachable future. This feeds the Four’s belief that they have been sentenced to a life of unhappiness, which in turn feeds their Envy of other people’s fortune, life and qualities.
Type Five – Avarice
Fives express very clearly the energy of the Head center. All Head types deal with the passion of Fear. Fives fear that there is not enough of them to go around. They perceive the outside world (especially, but not solely, the social sphere) as a threat. Everything feels too much for their limited resources and abilities, so they retreat into their heads, where they learn to identify with some carefully selected truths. The rest they let go of, feeling that they don’t have enough energy to keep it all together. Thus, their Avarice compels them to begin hoarding themselves, their energy, their knowledge, their time, withholding them from others, in hopes that one day they’ll have enough to finally join the real world and show their competence. But the more they retreat, the more they feel drained by the slightest contact or challenge, the more they need to develop their Avarice, and so on.
Type Six – Fear
Six is the hub of the Head triad, whose energy it suppresses. Sixes are animated by a visceral sense of uncertainty about their life, and are unable to become the source of their own certainty. Sixes are famous for their catastrophizing attitude (“what’s the worst that can happen?”) and they take some comfort in it, because it alleys the sense of not knowing what is going to happen. They often look outside of themselves for a source of security that will allow their Fear to subside. Once they have found one that seems to resist their skepticism, they become unshakable, even blind adherents. Their tasking other people, institutions, ideologies, etc. with their own safety, however, sets them up for failure, as that external source is doomed by the nature of reality to take a wrong step once in a while. Then, Six’s fears are reawakened, the source of security is torn down as untrustworthy, and the cycle continues.
Type Seven – Gluttony
Sevens are the last Head type, which means they, too, deal with Fear. They use their triad’s energy to come up with an endless variety of plans, ideas, projects that will keep them entertained and distracted from the sense of fear of want that even they sense is festering somewhere in their more muted recesses. They try to become blind to the negative side by remaining hyped to all the goodness that awaits them out into the world. This is their Gluttony, i.e., their urge to ‘eat life’ figuratively speaking. Sevens are notorious for their fear of being limited in their options or being limited by their own previous choices. Their emphasis is usually on variety rather than ‘specialization’ or commitment (though the idea that they cannot commit is also a stereotype.) The more this happens, the more the shallowness of the ‘divertissement’ becomes apparent, the more the inner fear of sorrow or pain becomes audible inside, the more they are led to doubling down, fleeing away from themselves.
Type Eight – Lust
Eights are the assertive Body type. Through them, the choleric quality of the Body center finds the most immediate expression and the drive toward autonomy is realized most coherently. Eights charge at the world with incredible intensity, a “Lust” for things, people, situations, power through which they may achieve a satisfaction of their urges. Although sexuality is often important to Eights, Lust is to be understood more generally as a craving for the intense experience of meeting a resistance outside of oneself and overcoming it through a display of power or energy. Eights use this ability they have to defend themselves from outside threats or ‘enemies’ and they do so also on behalf of those whom they consider friends. They do it to cater to their perceived need to be strong and not show any weakness, because they are usually aware of a tender spot inside of them that they need to protect at all costs. But this leads often to them exaggerating, which is typical of their ‘bulldozer’ stance. Their Lust is this very exaggeration, which leads to people becoming resentful of Eight’s aggressive, or at least conquering behavior, which leads to Eight feeling the need to protect their tender spot by exaggerating even more.
Type Nine – Sloth
Nines are the hub of the Body triad, where the Body energy is suppressed. Nines seek to secure their own autonomy by not causing trouble or rocking the boat, especially when others are in it with them. They become either oblivious or disregarding of their own aims and preferences, often giving precedence to those of others in hopes of ‘being seen’ and appreciated as autonomous beings. Their Sloth is not necessarily a lack of activity, physical or otherwise, but rather an attempt at not being fazed by life, becoming impervious to it and, at the same time, not creating problems to others so as to not lose connection with them. It’s a general ‘it’s not a big deal’ attitude. This self-denying, self-effacing strategy leads to them being disappointed when people fail to honor them as autononous, well-defined individuals or when they feel trampled over by more decisive people. This in turn leads to them exerting a sort of silent, passive resistance to other people’s actions that renders them even more still and ‘slothful’, which makes it harder for people to understand Nine’s boundaries, aims, etc., which leads to more passive resistance, and so on.
Some Remarks
A couple of things are worth noting, in ending this post. Firstly, note the beauty and elegant simplicity of the Enneagram of Passions, as opposed to the ever more baroque systems contrived in the attempt to complicate it and map out every minor shade of behavior. The Enneagram describes the inner motor of our personality, not the secondary psychological knick-kacks that clutter our waking consciousness. It is essential and specific.
Secondly, this motor of our personality tends to be a self-perpetuating cycle of general behavior, a general structure that can accomodate as many variations as there are people (again, without the need for conceptual complications.) This general structure tends to be the result of a survival strategy adopted by the person during the childhood, although the specifics are debatable.
Thirdly, what I said is not meant to be weaponized against people, like to accuse Sevens of being too excited, or Fives of being too cerebral, or Threes of being too driven, or Fours too mopey, etc. Whether they are too much of something or not is up to them to decide, unless they force it on you or cause you direct problems. All else is an attempt at manipulating others. But the Enneagram is also not meant to shame yourself. It merely brings to light less-than-conscious patterns so that you can observe them and at least tweak them. Let us also keep in mind the following: we are used to hearing things like, “This personality’s mechanism is a strength, but it is also a weakness.” But the opposite is also true: “this personality’s mechanism is a weakness, but it’s also a strength.” The world is made wonderful by Ones’ uprightness, Twos’ caring, Threes’ drive, Fours’ creativity, Fives’ ideas, Sixes’ reliability, Sevens’ positivity, Eights’ decisiveness and Nines’ all-embracing peacefulness.
Finally, I have only described the vicious cycle so far. However, there is also a virtuous cycle when the person becomes aware of what they are doing and learns to at least partially let go of outgrown patterns. Contrary to what life-denying mystics say, your individual existence is not a prison sentence.
A unique feature of the Enneagram is that discovering one’s type is not the end of the journey, but merely the beginning. The goal of using the Enneagram is not to pigeonhole the individual into yet another box, but to hand him the tools to work on himself. The Enneagram comes with an inbuilt system of dynamic transformation, showing us what direction we tend toward when we learn to wear our type more lightly.
This is what is known as the path of integration. Basically, when you feel at ease, or when you learn to process your type’s challenges in a more mature way, you develop some of the healthy characteristics of another Enneagram type, namely the one connected to yours by the forward-pointing arrow. Note that you do not become a different type: your type is fixed and will stay with you as long as you live. You merely acquire some of the good traits of your integration direction.
One the other hand, when you are under stress or when you become more and more trapped in your mechanism, you tend to develop traits associated with the less healthy side of the type whose direction of integration you represent. This is known as your path of disintegration.
The Enneagram symbol with the arrows showing the directions of integration and disintegration
Note the two terms ‘stress’ and ‘relax’, as these are used with a specific meaning in Enneagram theory. Stress doesn’t simply mean having a busy schedule, just as relax doesn’t simply mean tanning on the beach. Stress is every situation that reinforces or incentivises the vicious cycle typical of your type, so that your type’s mechanism tightens its grip on you.Relax is the opposite–every situation that gets you out of your negative spiral or even leads you into your virtuous cycle.
Again, just as with integration, disintegration doesn’t make you change type. Furthermore, there is some indication that it is actually possible to work positively with your path of disintegration, although it tends to be hard, just as it is possible to use your direction of integration negatively. For instance, Fives may get a sense that they need to be more present in their bodies and act boldly, like Eights (Five’s integration), but because this is alien to their usual mechanism, they may end up doing it exactly when it is uncalled for; or a Four may have the idea of adhering more strictly to objective rules and mundane schedules, like Ones (Four’s integration), but they may end up doing it in an unhelpful or blind way that defeats the purpose of it, because they are trying to do something that is not typical for them.
These issues stem from a misunderstanding, namely that you need to start acting like a different type. This is not so. You are you. Work on yourself and on your type. The Enneagram symbol represents an uninterrupted flow of energy, while the types are like strictures on the road that partially block the flow. Working on yourself means loosening this stricture. This will lead you to naturally develop new attitudes, without you trying to be someone you are not. Keep in mind that the goal of every form of psychological and spiritual development is to be able to act appropriately now, and to react appropriately to what is happening now, without or with as little conditioning from your past preconceptions as possible. This is why the first thing is to learn your type, and then you start learning how wear it lightly.
The Nine Types with their Paths of Integration and Disintegration
Type One to Seven (Integration): Ones have a strong sense of duty. This is part of their subconscious deal with themselves: you are ok and are allowed to exist and act only if you do it right and in order to uphold an idea. As they relax, Ones move to Seven, learning to let go of the harshest aspects of their resentment toward themselves and others. They learn to look at the world with a sense of wonder, accepting a wider variety of points of view and sources of joy.
Type One to Four (Disintegration): when they become entangled in their own mechanism, Ones begin to despair at their inability to live up to their own ideal. They begin to see the world as impure or lost, and in moving to Four, they develop a marked melancholic or even depressive note, feeling that all is useless and they are shipwrecked in the wrong world, a world of chaos and lawlessness, without principles or order, a world that doesn’t listen to them. They tend to become resentful of others because they see in them the type of careless happiness that they secretly envy.
Type Two to Four (Integration): Twos exist, or rather, feel that they only have a right to exist in the interpersonal dimension, even when they are alone. As they develop, they move toward type Four, and acquire a greater sense of their own needs and a greater compassion for themselves. They learn to see themselves as valid, accepting and feeling their own urges without pushing them on other people, and experience and accept the hurt that comes from the realization that they are alone, like everyone else, and that connecting with others presupposes first being alone. They become their own primary focus of care and understand the legitimacy of this being so, which allows them to be more genuine and truly disinterested when helping others.
Type Two to Eight (Disintegration): despite their often sweet demeanor, Twos have an authoritarian streak that becomes apparent when the other resists Two’s attempt at creating a symbiotic unity with them by ‘helping’ them. When all else fails, and Two feels that reality is slipping away from their grip, they move to Eight, becoming hostile and aggressive, punishing the other in a demeaning way, as though the neutralization of otherness that they could not achieve with sweet manipulation they now seek to accomplish by turning overtly overbearing.
Type Three to Six (Integration): Threes tend to identify with their performance, achieving often marvelous feats that they seek to sell to others as the real image of who they are. They are extremely competitive and live in other people’s good impression of them. As they relax, however, Threes move to Six, they learn to be more ‘like others’, which doesn’t mean abandoning their drive, but using it together with others rather than to emerge at all costs. This is because they realize that their inner worth cannot be measured by how they perform. They often concentrate on creating meaningful social connections.
Type Three to Nine (Disintegration): every type has a vague feeling of what can go wrong with their mechanism, but often refuse to verbalize it in front of themselves because it’s a tough pill to swallow. Threes have it especially hard, because they perceive, at least on some level, the phoniness of the image of themselves that they submit for people to consider, but because the Heart energy is blocked in them, they don’t see or feel what else they could ‘truly’ be. This can lead them down a spiral that lands them at Nine, where they become lethargic and disillusioned about their own worth, sensing that they will never be anyone except, at most, frauds.
Type Four to One (Integration): Fours are extremely sensitive to their ever-changing inner emotional landscape. As they relax and move toward integration at One, they become more principled and appreciative of the mundane tasks that fill everyday life. They cease to long for the unattainable and become focused on practical plans for achieving what can be achieved and cultivating themselves more methodically. Emotions still find expression, but in a more measured and authentic way, without exaggerating. Authentic connections with others develop naturally.
Type Four to Two (Disintegration): Fours can throw hissy fits to express their disdain for the drab, gray, unfair world that surrounds them and makes them suffer. Furthermore, their envy leads them to being spiteful, often taking solace for their suffering in the suffering of other people. This leads to damaging personal relationships with snide remarks, underhandedness and all-around bitchy behavior. Yet when others are at the end of their rope with Four, Four becomes clingy, people-pleasing and unctuously accomodating at Two in an effort to patch the relationship back together.
Type Five to Eight (Integration): Fives live in their own head, where they identify with their own mental process and with some carefully selected truths or (often esoteric) areas of competence. As they relax, they move to Eight, learning to take up space in the world and inhabit their own body more fully. Their knowledge may find practical application or simply be more grounded, and they learn to listen to their guts when needed. They also learn to appreciate their own physical existence and realize that they have way more energy and resources (broadly construed) than they could ever imagine, which allows them to take action without first needing to hoard energies or time to devote to needless tinkering and fiddle-farting.
Type Five to Seven (Disintegration): When under serious stress, Fives find themselves incapable of using their typical strategy of retreating in preparation. This is especially the case when there are time constraints or when it is impossible to take a pause from social interactions (especially with people they know less well.) This leads them to become scattered and oddly unfocused, like unhealthy Sevens. Their typical sarcastic humor starts missing the mark, they often become incapable of saying what they think or thinking about what they are saying. They also tend to become airy in an ungrounded sort of way. They realize they’ve said something only after the fact, and realizing that what they said is stupid, or at least unrefined, they become even more scattered as panic sets in.
Type Six to Nine (Integration): Sixes are always looking for the one thing, idea, institution, person, group they can trust so much that they can finally turn off their brain and go on autopilot. Unfortunately, it takes little for them to start tearing down the object of their trust. When relaxing, Sixes move to Nine, where they become more trusting and calm. When watching a Six, I always have the sense that behind all their turbulent questioning there is a small white pearl of calmness that they are looking for and can’t seem to reach, despite it being right in front of them. Integrating to Nine means reaching that pearl. Relaxed Sixes allow space for the sense that all will be well and other people can be trusted even if they are not perfect.
Type Six to Three (Disintegration): under stress Sixes move to Three. As they lose their trust in others and despair of their possibility of finding safety in life, they become like fearful sheep realizing their need to fend for themselves as a pack of wolves attacks. They develop a desperate competitive edge, often exactly when it’s unwarranted or when doing so will cause even more uncertainty. Furthermore they may ‘puff themselves up’ in hopes of scaring away predators, trying to sell an exaggerated image of themselves to others.
Type Seven to Five (Integration): Sevens tend to flee from their inner sense of worry and their fear of pain. This often causes them to become engrossed in a superficial pursuit of distraction. When they relax, Sevens move to Five, developing a deeper stance and greater self-reflection. They learn to accept the darker side of life, like Fives do, and put their endless supply of energy to good use on long-term projects, staying focused while maintaining their typical cheerful demeanor. They are often able to confront their own shadow with great depth and tackling their problems soberly without slipping into hopelessness.
Type Seven to One (Disintegration): Sevens are constantly fleeing from worry, fear and pain. When this becomes impossible, or when they perceive the futility of it, or when all the issues that have been piling up finally explode, they tend to move to One, where they become highly critical of others for making it impossible to enjoy life, usually projecting their own failings onto them. Often they develop unrealistic plans to cleanse their life of all the problems they have been ignoring, which however could even make the situation worse, and they tend to take refuge and solace in ‘being right’ on things that are ultimately of no consequence.
Type Eight to Two (Integration): Eights have a bold, aggressive attitude, which they use to secure the borders of their ‘territory’. They can be confrontational and overly assertive with those they do not consider friends. In relaxing, Eights go to Two, where they become more giving and interpersonal. As a matter of fact, the average Eight already has a liberal, giving streak with the people they like. However, in relaxing their mechanism, they learn to stop dividing the world in friends and foes, and are capable to connect deeply with people, opening up about their vulnerable spots and showing their sensitive side. This ends up increasing their sense that there is a space for sweetness and nurturing in the world, and that sometimes it’s ok to let one’s guard down.
Type Eight to Five (Disintegration): under stress, Eights will usually double down on their typical strategy of pummeling the other to the ground to protect and assert themselves. However, when this strategy is defeated, we witness a real implosion of Eight, who seems to be sucked into a hole in the center of their being. This is their move to Five, which sees them fleeing reality and contact, becoming brooding and given to silly rationalizations of all that has happened. It is common for them to physically remove themselves from the presence of others, retreating into their den, going for a drive, etc. Usually they employ this time to build themselves back up, stocking up on energy and mental resources, as if their fortress had been cannoned full of holes they need to patch.
Type Nine to Three (Integration): Nines have a very diffuse sense of self, as they have learned to put their priorities behind those of others. As they relax, they move to Three, where they finally go through the normal process of developing a stronger self-image that has at least as much a right of being taken seriously as that of any other person. They typically become more active in their pursuit of their own aims and are more capable of setting up healthy boundaries. They learn that it is ok to emerge and to seek a place in the Sun. Because they become capable of openly saying no to things they don’t want, they have less need for passive resistance.
Type Nine to Six (Disintegration): Under stress, Nines tend to try to make reality disappear under a cottony coat of numbness. Those who have witnessed unhealthy Nines know how hard it is to get anything done that even partly depends on them. When this strategy breaks down, however, slothful Nines move to Six and suddenly become preoccupied and given to catastrophising. They also tend to become demeaning toward other people, poking holes in all they say and being skeptical of all they do, in hopes that all will go back to being still and motionless and all undertaking will be put off or abandoned. Like unhealthy Sixes, they also tend to fall into the “we poor little people against the evil guys upstairs” rhetoric.
In the previous article I’ve talked about how to generate the four Mothers of a Geomancy reading. These are the four geomantic figures you need in order to answer a question. As I discussed previously, the four Mothers, being actively created by you (or the questioner), represent your point of view, what you actively bring to the table. Afterward, we generate the four Daughters, which represent the consequence of your stance in the outside world around you.
This divides the Shield Chart into two halves: the right half, assigned to the querent or to what speaks in favor of the querent getting his wish; and the left half, assigned to the quesited or to the obstacles. These are like thesis and antithesis: as soon as the thesis is given, the antithesis is called into being automatically. The right half, the querent’s side, culminates into the Right Witness, while the left side culminates into the Left Witness. Here, the separation between thesis and antithesis reaches its apex, and can no longer be carried further, and must therefore be resolved. This is done by adding the Witnesses to form the Judge. This is the only figure in the chart that encompasses both right and left side, which is why the term “Judge” is fitting: the Judge must see the whole picture and take it into account in order to rule fairly.
Let us start with the Four Mothers, and let’s derive the Four Daughters from them.
the four Mothers of a Geomancy reading
Above you find the Four Mothers. These are seen from right to left. To obtain the first daughter, we need to take into account the first row of points in each of the four Mothers. In the example above, the first row of the first Mother has two points, the first row of the second Mother has one point, the first row of the third Mother has two points and the first row of the fourth Mother has one point. This means that the first Daughter is going to be formed of two points in the top row, one in the second, two in the third and again one in the fourth. The other three Daughters are formed in the exact same way, only, we take into account the corresponding row in the four Mothers (i.e., for the second Daughter, the second row of each of the four Mothers, for the third Daughter, the third row of each of the four Mothers, for the fourth Daughter, the fourth row of each of the four Mothers.) At this point, we have the base line of the Geomantic Shield.
From right to left, the four Mothers and the four Daughters
From this base line, which encompasses the two sides of the shield, we begin a new kind of operation, which will allow us to obtain the four Nieces. This operation is called Geomantic Addition. This is a very simple formula. Take the first two Mothers as an example. Now add the number of points in the top row of each. The sum is three (two in the first Mother, one in the second Mother.) Three is an odd number, and odd numbers are represented by a single point. Therefore, the result of this Geomantic Addition is going to be a figure whose first row is occupied by a single dot rather than two. Now we go through the same process row by row. Only at the end, with the fourth and final row, do we find that the operation gives a different result: here, both the first and the second Mother are made up of two points, so the result is four. Four is even, and even is represented by two points.
First Mother
Second Mother
First Niece
O O
O
O
O O
O
O
O O
O
O
O O
O O
O O
The process to obtain the first Niece
In general, the process of Geomantic Addition can only yield four scenarios.
First Variable
Second Variable
Number of Points
Odd/Even
Result
O O
O O
4
Even
O O
O O
O
3
Odd
O
O
O O
3
Odd
O
O
O
2
Even
O O
All possible scenarios in the process of Geomantic Addition
By pairing first and second Mother together, we get the first Niece; third and fourth Mother yield the second Niece; first and second Daughter give us the third Niece; and third and fourth daughter result in the fourth and final Niece.
Four Mothers, four Daughters and four Nieces
At this point, we go over the process once more, pairing up the first and second Niece to obtain the Right Witness and the third and fourth to get the Left Witness.
the four Mothers, four Daughters, four Nieces and two Witnesses
The final addition yields the Judge, which is the only figure of the Geomantic Shield to result from the Left and Right side of the Shield communicating with each other.
The complete Geomantic Shield
This completes the operation. It is customary to derive a sixteenth figure by adding the figure of the querent, i.e., usually the first Mother, with the Judge, but this sixteenth figure is often not explicitly drawn on the shield, though it might sometimes, and there are examples of it in the old literature.
Note: all images are from the App ‘Simple Geomancy’