The way we do things, the way we say things, matters. The same apologetic arguments we find in Blaise Pascal’s most feverish and haunting pages would be enough to bring a doubter to conversion, yet when coming out of the lips of a cheap street preacher holding a sign, they are often received with distrust, when not with disgust.
The way we do and say things matters in occultism as well. The old texts of magical tradition, and even some old accounts of rituals and supernatural occurrences, are full of the frenzy-stillness dichotomy: some things seem to happen in a state of ecstasy, others in a state of torpor.
My path, both as diviner and as occultist, has been informed by the pursuit of stillness more than by that of frenzy. All the teachers I’ve had the honor to learn from have always required of me to reach a state of calm rather than one of heightened overexcitement.
In divination, there is always a moment of randomness required in order to break the barrier between what the personality thinks it knows and what is actually the case. Arranging the cards (or geomantic points, or whatever) consciously in the order we wish they would come out may teach us something about ourselves, but very little about the reality of a situation. Randomness ensures that our self-consciousness doesn’t interfere with the processof allignment between oracle and reality.
Whether through a frenzy or through calmness, randomness introduces itself into the process by bypassing the limits of our personality’s structure, with its limits and its biases. The choice between the “inspired” moment of frenzy and the “deadened” moment of calm rests on a partially different view of the relationship between individual and whole, between ourselves and the divine.
Ecstasy, which is the process of leaving oneself behind, occurs in both cases, but it occurs differently. By achieving a drunken confusion one simply rams through the walls of one’s personality, achieving contact with what is outside of it. By stilling oneself, one reaches the point within one’s core where individual and divine coincide.
Obviously, once each option is brought to an extreme, it bleads into its opposite. Pure frenzy becomes absence of limits and therefore absence of what is limited, and its movement resolves itself in calm. Pure calm is delivered from all difference from change, so it coincides with pure frenzy.
When a person sits in front of a diviner, a number of preconceptions have often already been set off in their mind, and sometimes even in the mind of the diviner.
We must always remember that, nowadays, many people don’t visit an astrologer or card reader by chance, nor (usually) as their first go-to choice. Often, they have made a deliberate choice to step outside of the norm, for better or for worse, meaning that they have found the norm to be lacking in its ability to provide certainty. For many, therefore, the underlying presupposition seems to be: “I accept to take part in something that operates outside of consensus reality as long as it gives me the certainty I can’t find any other way.”
As diviners, we instinctively know it, and we may feel pressured to play into this presupposition or swim directly against it, thus falling into the opposite error.
Some diviners may feel they need to provide the querent with the unreasonable all-knowledge that only God can gift them with, only to end up providing uncertain information with unreasonable confidence. Others may push in the direction of vague self-help: We may not know if Mr. Right is behind the corner for our love-starved querent, but her divine feminine or other buzzword can still derive important lessons and “aha moments” from reflecting on the whole situation.
Mae West said it best. Picture by Sophie Charlotte on Pinterest
There are many dimensions to divination, some of which are indeed very deep. However, as far as our relationship with querents is concerned, we are simply an added means of intelligence-gathering, which, like all tools at our disposal, may fail for a variety of reasons, not the least of which is the diviner’s limited knowledge (our knowledge is always limited).
“But I came here to have undebiable, clearcut answers,” one might argue. To which I anwer: Tough titties! If you want undeniable clearcut answers shake a magic eightball. Divination is, quite literally, a divine language, and is not always so cleacut, either in itself or due to our limitations, or sometimes simply because the situation isn’t clearcut in itself. This is especially the case for issues involving human emotions.
As a rule, honesty is the best policy. I believe in voicing my procress to the querent, and the querent has a right to as clear an answer as I am capable of giving them, but we should never feel pressured to give them more certainty than we can truly see in the oracle.
It is perfectly acceptable to talk to the querent about our doubts or about the possible interpretations we are seeing in the oracle. For instance, it is ok to say “it seems like x, but y is also a possibility, while z seems less likely and w is out of the question.” It is also acceptable to say “these cards seem to point to such and such being the case, but I’m uncertain, as this other interpretation might also be right”. More often than not, the querent will say that both interpretations apply, and when this is not the case they can help us disambiguate the oracle.
Ultimately, the fact that divination has no legitimate place in our society implies as a consequence that, because our society believes itself to be held together by reasonable rules and processes, then divination must be either complete poppycock for delusional idiots or it must be capable of unreasonable fits of prowess in other to justify its existence in spite of its current ostracism.
This in turn creates expectations and hang-ups on both ends of the divination process that need to be analyzed and clarified to avoid them subconsciously ruling our practice. Doing so can make divination much more valuable and much more enjoyable.
Since I’ve started studying horary astrology, my teacher has encouraged me to take on questions to learn on battlefield, as it were. I probably only need some exra push to start offering cheap readings here. This horary was asked by a social media contact of mine, who wants to know how her mental health will evolve.
Mental health. App used: Aquarius2Go
An immediate giveaway that something is off is the conjunction of the South Node of the Moon to the Ascendant. This is the “bad” node, traditionally attributed to the nature of the malefics, Mars and Saturn. It is as if the chart wanted to tell us “hey, there IS something wrong, go look!”
The querent is represented by the ruler of the Ascendant, Venus. Venus is exalted in Pisces, but conjunct the cusp of the malefic Sixth House of sickness. The Moon shows us the flow of the action. She, too, is exalted in Taurus, but conjunct some evil fixed stars and cadent in the Ninth House. She is sextiling Mars.
Venus is not terribly afflicted, but it is in a bad place in the chart. Since we are talking about mental health, and Venus is conjunct a house of sickness, it is probably reasonable to conclude that the querent is experiencing mental trouble of some sort. Considering that Pisces is a common sign, the trouble is probably recurring, coming and going.
Venus is approaching conjunction with a bad Saturn in the Sixth, and before that a square aspect with the ruler of the Sixth house, Jupiter, which is cadent, retrograde and in detriment. Since the square is approaching, the trouble is intensifying, at least at present. Still, there is reception between Venus and Jupiter, which tells me that the querent does have some inner strength to deal with it and work through it, especially with someone’s help. Note that both Venus and the Moon are exalted, which argues that the mental trouble is due to excessive expectations being disappointed.
The Moon is quickly approaching the sextile aspect with Mars. Mars is ruler of the Third and Eighth house. The Eighth house is the house of death, but also of mental anguish. But the sextile is a positive aspect and it happens with reception, so once again we have an image of the potential for overcoming the trouble.
All in all, the chart depicts a situation of suffering but it is encouraging. The querent is not as helpless as she may think and can find the strategies to go through the period of difficulty.
Western occultism has an idiosyncratic relationship with the notion of sacrifice. On one hand we come from the Abrahamitic tradition, and especially the Christian one, where sacrifice plays a central doctrinal role (God sacrifices himself) and where the concept of sacrifice has often been used as a club against dissent or to elicit guilt and compliance.
On the other hand, the occult revival of the XIX century, especially but not only in its Crowleian branch, was incapable of integrating this concept in a positive way, largely as a form of juvenile reaction against the previous tradition. If the universe is pure and blind bliss there can be little place for sacrifice except in the most illusory sense. As long as occultism remains largely the occupation of misfits and oddballs, it must retain this juvenile attitude toward sacrifice (which largely explains the philosophical paucity of so much of the occult world).
But sacrifice comes from the Latin ‘sacer facere’, ‘to render sacred’. As such, there can be no spiritual path without sacrifice. Even the most atheistic and chaotic paths must render something sacred, whether it’s themselves and their ego or some abstract philosophical concept. Once something is made sacred, the rest is sacrificed to it as a means to an end, and thus also rendered sacred as a consequence.
In magic (and in religion as well), power can come from two sources: from formulas that have been solidified into a metaphysical building over the years (or centuries) or from contact with a direct source. In reality even the former path, if it is functional, must have had some direct contact at least at the beginning.
Therefore, much of one’s magical training consists in bridging the gap that exists between oneself and the source, that is, between micro- and macrocosm, between individual and universal. The aim is always to be able to embody the universal within oneself. To do so, we must necessarily sacrifice our singular nature, that is, we must empty ourselves of the decades of junk that have been filling our individual vessel since we were born, so that a higher power may come down and occupy it: after all, a pitcher must be emptied of muk before it can be filled with water.
This process necessarily implies sacrifice. As we grow up, we accumulate big and small vices, big and small dysfunctions and illusions, and anyone who has lived long enough and has developed enough self-reflection can probably recognize at least some of them as they keep reemerging.
All this needs to be purged from the system. In other words, it needs to be sacrificed, to be rendered sacred. One of my teachers’ mantras was “Offer it to the Divine“. It took me some years to understand what she meant. Whenever some of my vices, some of my illusions, pains, dysfunctions presented themselves, it was easy to simply abandon myself to them, to live them out in the solitary confinement of my individuality as a sort of chosen doom.
But “Offer it to the Divine” was the key to leaving that solitary confinement, of bridging the gap between the small world and the large world. It went beyond despair and guilt and all the typical associations of the word ‘sacrifice’. It required no judgement. It only required for me to stand back, allowing the sun to shine on that lower part of me.
This, I later learned, is the inner equivalent of what happens during rituals, when we sacrifice something to whatever power we are working with. It is part of what allows that apple offered to that spirit to be more than just a tip of the hat to a recipe found in a dusty grimoire.
A reader contacted me and we started chatting a little on magical training. One of his observations, which I found quite interesting, is that most schools require learning meditation as one of the first steps in occult development, and he was wondering if meditation is really necessary to occult development.
The first thing we need to clarify is what kind of meditation we are talking about. The influence of Blavatsky’s orientalist flavor of Theosophy has made it so that, when we say “meditation”, we tend to mean Eastern techniques. In reality, most cultures developed some form or other of meditation.
Western Platonism, for instance, developed its own form following Plotinus’ doctrine (already implicit in Plato) of “remove everything!” (aphele panta), whereby one strips naked of every specific determination of mind and soul, until he reaches a state of peaceful union with the divine.
This doctrine has been developed by some Christian mystics, especially of the German school, and is still very much present in all the iterations of Neoplatonism that have occurred throughout history (for instance in the Renaissance period). I am currently translating Robert Fludd’s treatise on geomancy, and his advice on how to prepare for divination essentially boils down to Plotinus’ aphele panta doctrine.
This is not just “high magic” stuff (I don’t believe in a high/low magic dichotomy). Even in folk magic, such as certain strands of Italian witchcraft, discursive forms of meditations are used (reciting the rosary, for instance, or using certain mantras). Let us also not forget that all religions have their own forms of meditation.
So why does most occult training start with meditation? In itself, meditation does nothing. It serves no necessary purpose outside of itself, in the sense that it is a sovereign technique. One can simply practice it for its own sake, as a form of spiritual dignification.
However, magic is largely about becoming fit vessels for a power higher than our own. Aside from its intrinsic benefits, meditation, in its various forms and with its various possible aims, is one of the techniques that shape our personal vessel to become more fit receivers.
Many times, within a ritual setting, meditation is practiced as a preparatory step, especially to visionary magic (but really, most magic is at least in part visionary). It is a way of starting the operation with a blank slate and to create an interruption between our daily preoccupations and the ritual.
Finally, meditation famously trains the “monkey mind”. Since our mind is one of our most important tools, we don’t want it running around, slinging crap at passers-by and hurting itself by sticking a finger in a wall socket.
Occult training is a balancing act, and while it is not true that anything goes, there is space for adaptation (if there weren’t, there would be only one occult path in the whole world, which is patently not the case). Meditation is NOT necessary, just like prayer, offerings, divination and many other things. But it is a tried and true set of tools for the journey.
There is a common myth that the West doesn’t have its own spiritual tradition. Although it is true that the West, in its history, is marked by a strong ideological unpredictability, there are important strands of the spiritual tradition intertwined in our history, especially if we look back at before Christianity took over (and this, by the way, is not an attempt at disparating Christianity, which actually added to the tradition).
I am planning a series of articles on Platonic spirituality. Aside from my study of philosophy, I’ve been lucky enough to find mentors and teachers throughout my life who were well within this tradition, which I consider to be part of my personal brand. It is not an easy task: Platonism is not merely a set of practices but it is, first and foremost, a philosophical tradition, so it becomes hard to write a “breviary” of Platonism, for the simple fact that the Platonic and Neoplatonic traditions were never meant to be reduced to a simple catechism (and this is part of the reason why Neoplatonism lost in its battle to Christianity and was assimilated within it).
Still, I think it has to be done, in light of the fact that we are slowly entering a post-Christian era in the West which has many similarities with the Hellenistic period in which Neoplatonism thrived as a spiritual and magical tradition. Post-Christianity can never be pre-Christianity, and history only moves on and never really goes back. Still, in the past we can often find seeds that may be planted again in new soil. In this sense, it is worth it to see which parts of Platonism are alive and which are dead.
The spread used for this reading is a spread of thirteen cards that I’ve learned from the person who’s teaching me to read the Bologna Tarot, and it is typical of that tradition. It is a small tableau of cards that is generally used to explore a single issue (though nothing forbids you to use it for general readings.)
1
2
3
4
5
6
7
8
9
10
11
12
13
There are several traditions varying from town to town. According to one, the cards are to be read in columns only, with one indicating the past, one the present and another one the future. My teacher however reads them primarily in rows, though sometimes columns can be read too, and usually, the central column holds some importance. More often than not, the last card is especially important because it will either contain a general answer or give you an important detail, or determining factor.
Although this spread is especially linked to the Northern Italian tarot tradition, I’ve seen it used with regional playing cards as well, and I don’t think there is any reason why it wouldn’t work with any deck tradition you practice. I will certainly use it with the Sibilla as well, one of these days.
Will She Learn to Love Herself?
The querent in this case is an acquaintance of mine, but the question was not about her, but rather about her sister. The question was “Will she learn to love herself?” and it came with no further detail. This is fine, as often when a querent feels the need to talk there is a risk that they end up feeding me their perspective. So here are the cards that came out:
Will she learn to love herself? Divination with playing cards, thirteen-card spread
Right off the bat, we notice that the significator for the querent (the Queen of Clubs) is present, so since this is a tableau we might as well look at the cards surrounding it. She has the Jack of Hearts, the Queen of Spades and the Eight of Spades above her. These cards could mean a number of things, such as problems with a daughter or problems with an immature woman, or problems in the person’s childhood. Let’s file all this away and move on.
Next to the Queen of Clubs we have the Nine of Clubs and the Six of Clubs, which represent long-term toil and struggle. Clearly, whatever this is, it is not something that is going away soon. But the spread ends with the Nine of Hearts which indicates triumph. There is light at the end of the tunnel.
Technically, we already have our answer: the querent’s sister will struggle with self-love a long time, but she will improve. But the cards tell us more. Let’s turn to the first row, where we find the Queen of Hearts hemmed in by Spades. There is some kind of blockage or problem (Four of Spades) that causes the shedding of tears (Eight of Spades) relating to a woman (the Queen of Hearts).
Usually, the Queen of Hearts is either a relative or someone with our best interest at heart. In this case, though, she is strongly afflicted by the Spades. So I asked the querent if the issue relates to the sister’s poor relationship with her mother or another female figure close to her that impacted her self-love negatively. The querent confirmed that their mother was a raging alcoholic who worked overtime to tear them down when they were little. Note how the cards highlight the cause of the sister’s suffering by placing it right on top of the spread!
Right underneath we have the Queen of Spades, the Four of Clubs and the Five of Diamonds. This line was a little cryptic, and I must confess I did rely a little bit on my intuition, but the interpretation was still logical. There is a woman of spades who is saying words (Four of Clubs) that cause change (Five of Diamonds). Who is this woman? Usually the Spade suit is problematic, but it can also indicate certain professional figures (doctors, military figures, judges, etc.) It stood to reason that this figure could be a female therapist that is helping the sister. I asked and the querent confirmed to me that the sister is seeing a female psychologist who “means business but is very competent” (Spades).
The line just above the querent contains the Jack of Hearts, the Six of Hearts and the Three of Spades. This time I felt confident interpreting the Jack of Hearts as the sister’s “inner child” or, to avoid woo woo terminology, it represents the issues accumulated since childhood. The Six of Hearts talks about healing, and the Three of Spades indicates intrigue, but also in the metaphorical sense of a knot, something that needs to be unravelled or clarified. For the time being, therefore, the sister’s issue will persist, but the final Nine of Hearts is promising.
Fludd discusses the mystical implications of using divination.
5. The Act of a True Geomancer Is Like a Movement of the Mind in Ecstasy, or Rather a Sort of Rapture, in Which There Is Prophecy
Rapture in general is called the abstraction, alienation, and illumination of the human mind, proceeding directly from God, through which prophecy is obtained.1
Thus also a certain kind of rapture and ecstasy is required for divination by Geomancy, which is not called the illumination of the mind directly emanating from God, but rather the act of gathering of the mind’s rays into a narrower place, that is to say, into the seat of the human body and its own home, so that through them the divining soul discerns the simple truth more clearly.2
As such, ecstasy is first of all required in this knowledge, that is, the abstraction of the rays of the mind from all external things or affairs, so that they are contracted within themselves: for in a great rapture of the mind and soul the rays are lifted up to the divine essence of God, or into the region of the mental world.3
Thus, even in this minor rapture of the human soul, the rays sent out from without, and scattered here and there, are recalled to their center, and are reflected in the mind, and thus man, who was formerly dark because of the diffusion of his own light, is now enlightened and glorious by the aggregation of the expanded rays.
In a similar manner, as we gather from the opinion of the learned men, on the third day of creation the rays created by the light scattered evenly throughout the sky, and all appeared in a dark manner, as if darkness were mixed equally with light, or night with day.4
But when, on the fourth day, all that light scattered everywhere was collected in the center of the solar body by a certain magnetic property, there was produced that glorious and worthy example of light, in which God himself is said to have had his tabernacle.5
We also see, for instance, that in a fortress equipped with a thousand soldiers, if the greater part of these soldiers, either for the purpose of preparing for defeat or for some other attempt, goes out and runs to and fro, then that fortification is rendered weak, and those who are left experience great fear.
But if those who had gone forth should return safe and sound, those who had been left in the stronghold recover their former confidence and their former hope, and putting aside all fear, they are in no way afraid of the invasions of the enemy, since that place is already well-furnished with warriors.
Here, therefore, things are in the same way with the bright rays of the human soul. For the human body is a stronghold or fortress, where the rays of the mind and the middle soul are likened to soldiers, of whom we may compare those who are sent out of the body to attend to foreign affairs, to soldiers running hither and thither outside the fortress, the absence of which renders the body less confident, and more insecure and timid, and weak in facilitating some noble and bright aim, such as divination, which is the best and highest thing.
We say, therefore, that the recollection of rays of this kind is the reduction of man’s internal nature from multitude to simplicity.6 As a result the soul, recalled from external meditations, and reflected and recollected within itself, renders a man, as it were, raptured and ecstatic, because he thinks of himself and within himself, he is only present to himself, oblivious of strangers, so that it appears to the ignorant that he is not aware of himself. when, in truth, he is now more than ever before.7
For he who neglects worldly things is sure to care for himself more, and he who withdraws himself from the multitude into himself seems to be most present to himself, since there will not be a great interval of distance between him and God.8
To such an attitude or disposition must he reduce himself, who endeavors to procure for himself the gift of future divination. For those thinking of externals divert the powers of the soul from the judgment of truth, so that the uncertainty of the geomancer is great in his judgment, or to be more precise, the truth in him will be as great as the variation of the soul from its unity.9 Indeed, in the multitude of things, tricks, vanities, and lies are concealed; in true unity and simplicity perfection, identity and unity [are found].
Let the soul therefore snatch from the Macrocosm that which is its own, given to it by the Creator in its creation, and internalize it into its own Microcosm, and let no one else enjoy what is its own.
By virtue, I say, of his own excellency, he is snatched from the world, and restored to himself and recollected, and clings to ecstasy, so that in his most refined mirror or spirit he may reflect not only worldly things, but also divine ones. For the more clarity he achieves, the more effective will be his visions and motions for prophesying the truth
6. About the Hidden Properties of Geomancy, and How the Soul or Mind Passes in Its Operation Through the Whole Nature of the Macrocosm
Nor is it right that those who are ignorant of geomancy should regard a series of points as mere lines, formed from the act of divination, since under these characters, the objects of the eye and the senses, many things, both spiritual and material, are concealed. Indeed, these series of lines comprise no less the idea of the universe than the human body itself.10
In fact, although in man his body can only be seen from the outside, yet with spiritual eyes we contemplate his spirit and soul and mind inwardly. Of course, in the body we see the elements invisibly mixed in composition;11 in the spirit and soul we observe the ethereal nature, in the intellect and mind we observe the empyrean nature.
the same can be observed also in Geomancy, since readings consist of four lines of points, and we perceive that the four elements are concealed in it, that is to say, the element of fire under the first line, of air under the second, of water under the third, and of earth under the fourth. 12
Furthermore, in the figures produced by those series of points, the seven planets and the twelve heavenly signs are included, which can only be perceived by the eyes of the spirit.
Thus the figure of Carcer is attributed to Saturn direct and Tristitia retrograde: the figure Laetitia signifies Jupiter direct, Acquisitio retrograde; Rubeus denotes Mars direct, and Puella retrograde; Major indicates the Sun in a certain direction, and the Minor in retrogradation; although the astrologers deny the retrogradation of the Sun, because of its epicycle; Puer is given to Venus direct, Amissio retrograde;13 Albus is attributed to Mercury direct, Conjunctio when retrograde; the direct Moon is symbolized by Populus, the retrograde by Via;14 Caput Draconis is represented by a figure bearing the same name, and Cauda Draconis is represented by a figure bearing the same name as well.
So also those figures contain in themselves the natures of the twelve signs. For Acquisitio is of Aries in an abstract manner; Laetitia and the Minor of Taurus, Rubeus and the Puer of Gemini; Albus and Populus of Cancer; Via of Leo; Caput and Conjunctio of Virgo; Puella of Libra; Tristitia and Amissio of Scorpio; Caput of Sagittarius; Cauda of Capricorn; Major of Aquarius; Carcer of Pisces.
Furthermore, Rubeus, Minor, Amissio and Cauda denote the element of Fire and the Southern part of the world; Laetitia, Acquisitio, Puella and Conjunctio denote Air and the Eastern part of the world; Populus, Via, Puer and Albus denote Water and the Northern corner of the world; Major, Caput, Carcer and Tristitia denote Earth and the Western part of the world.
Even deeper towards the center of the sky lies the empyrean spirit,15 which is the revealer of the future and the present, that is to say, the rational or intellectual collection of these figures and the worldly things contained in them.
From all this it is evident how purely and sincerely the intellectual spirit must be preserved from the inconveniences and harms of the flesh and filth, when from it the movement to produce the Geomantic points first arises, taking with it in a secret manner the natures of the heavenly signs, the planets, and the elements, and finally hiding all these under the number and in proportion to the points, like a certain treasure in a chest.16
If, therefore, we wish to open that chest, first to the elements, then to the planets and celestial signs, and finally to the boundary from which these movements originally flowed, we shall penetrate in the sanctuary of the mind, its will, in the mythotheque of the intellect, of the will, of the signs and planets; in the closet of the ether we shall find the act or execution of the mind; and in the storehouse of the elements, we shall find the effect of the mind’s will, reason, and act (all of which are contained and hidden under figures, as if in a chest).
From the aforesaid, therefore, it is evidently clear that, just as the prophecy of the inspired is the union of the divine mind with the human mind (whence it is the most complete and greatest, this species of prophecy), so also the prophecy of the uninspired sometimes happens, when the soul is united, with its rays drawn back to itself from the multitude toward its summit, that is, with the human mind, which, without doubt, if united with the soul and collected, can perform enormous things by itself, and can lead to the summit and a happy outcome.
MQS
Footnotes
The words ‘abstraction’ and ‘alienation’ must not be understood in their usually negative sense. In Neoplatonism (and mostly in Plato himself as well), the dialectical method allows the spiritual seeker to climb up the ladder of being through a process that leads from the particulars of the material world upward and inward to unity with the divine. Ecstasy, which is the goal of Neoplatonic spirituality, literally means “going out of oneself”. This is the process of abstraction and alienation. ↩︎
That is, prophecy stems from direct union with the divine and is harder to control, while divination (such as Geomancy) happens by focusing inward. ↩︎
See Note 1. Fludd describes the Neoplatonic method of retreating inward and upward. ↩︎
If the light is evenly distributed, no difference appears and everything is as equally dark as it is equally radiant. ↩︎
In the Hermetic interpretation of Astrology, the Sun is a symbol of divinity. ↩︎
Broadly speaking, the path of magic in all its branches (and divination is one of these branches) require an endless attempt at simplifying one’s life and one’s external nature. ↩︎
This is a common theme in mystical and occult literature, and one of the great truths of our art. As we reach what some have called ‘superconsciousness’ we appear to be less aware, while in fact we exceed regular awareness. ↩︎
The phrasing here is clearly very careful to avoid scandal. As for the words “caring for himself”, this is not to be understood as being egoistic. ↩︎
that is, we are capable of seing the truth in the measure that our soul is unified. This is probably part of the reason why divining for oneself is especially difficult, since divination implies doubt about an external topic. ↩︎
Here lies a great and central secret about all functional systems of divination: that their symbolic vocabulary is complete in itself, so as to be able to reflect within its permutations the truth of things to come. Here, Fludd compares the language of Geomancy to the human body, which is a symbol of the completeness of the universe. ↩︎
He means the four elements, which were thought to be mixed to form the material bodies. ↩︎
This is a reference to the fact that in Geomancy each figure is made up of four series of points, and each series is assigned to one of the elements. ↩︎
compared to the usual attributions, Fludd switches Puer and Puella ↩︎
The Moon cannot go into retrogradation. Usually, Populus is assigned to the waxing Moon and Via to the waning Moon. ↩︎
with reference to the Aristotelean and Ptolemaic view of the cosmos. ↩︎
This comparison is very much a consequence of Fludd’s Renaissance worldview, according to which Nature is replete with symbols. ↩︎
Fludd describes the importance of purification, meditation and other practices in preparation to geomancy.
3. How a Geomancer Should Prepare Himself, So That the Intentions of His Mind May Be Clearly Emitted, and May Be United With the Senses by Means of Reason
It is thanks to our senses that we can see the geomantic points. Then, we compare these same points to the celestial [bodies] and the elements with our imagination.1 Finally, the hidden virtue, both of these points and of the figures arising from them proceeds from the correctness of the intellect, both active and passive,2 and consequently from the mind.
From all this follows that the human body must be regulated and governed in such a way that its more intellectual part may not be drowned by too much intercourse with the flesh, or become dulled, and that the imaginative or fantastic spirit may not be rendered dull and impure.3
Therefore, before this work is approached, let our fantastic spirit be clean, pure, unmoved and untroubled by cares, so that it may be made worthy of being trusted by the mind and intellect. Thus, such a spirit, most suitable for divination, will receive the light of the rays of the mind without any hindrance, and will depict the objects of truth in a mystical manner, as if in a mirror, and will cause the sensation and movement of the body to proceed exactly and to the degree to which the effect of the mind itself tends.4
When, therefore, we are safe and healthy in body, and not disturbed in mind, not weighed down by food or drink, not suffering from want or poverty, and not ruled by any vices of lust or anger, let us enter into this area of prophecy. Let him also who wishes to use this art keep his spirit pure, both by quiet and religious meditation, and by moderate and temperate diet according to nature.5
This preparation is necessary for him who desires to foretell the truth of future things, either by the geomantic art, or by any other method, since without it no one can access true divination, for he who is languishing in a fantastical spirit6 will not attain the desired end, but will judge confusedly and indiscernibly.
Similarly, when we are filled with wine, our imaginative spirit, as if submerged in noxious vapors, hides and distorts the glory and truth of the rays of the mind, no differently than a thick cloud, or the earth raised in the middle of the air region, shields the glory of the sun from the eyes of the beholder, and produces a refraction of its rays. In this manner falsities will appear instead of truths, and in the very portion of the cloud the objects of the sun will be seen changed into an iridescent or multi-colored substance, and many phantasms will appear in the air, which are not such as they appear.7
Hence they say that the vassals of Amphariaus,8 as Philostratus testifies, ordered one who wished to divine future things, and to receive the oracles of God or of the mind, to abstain from food and wine for a whole day, or even for three days, if this could be conveniently done.
Thus we read that Ezra and Daniel, and even Moses himself, before they came to God, abstained from their wives for three days and washed their clothes: and so they did all this, at the command of God himself, of which we read Exod. 19 and Ezech. 44.9
And so also must he who desires to devote himself faithfully to this form of divination, be delighted not with carnal intercourse, but with spiritual union, not with wine, but with the light of the mind’s milk, not to be lavished with worldly riches, but with the infinite affluence of the divine intellect, not with junk, but to be filled with spiritual food.10
In an old French manuscript on occult Geomancy I found a confirmation of the above in these following words: “Before you get to the projection of the Geomantic points, I would like you to understand that they are not counted. Indeed, if you do this, nothing good or profitable will result from it, since this is knowledge based on the soul, and therefore the number of points is to be found in the will of the soul, and in no way be established according to the appetite of your senses.
It behooves him, therefore, who undertakes this work, to begin nothing, unless his heart is at peace, and his conscience is whole and healthy, and his spirit and soul are not troubled by any disturbances, so much so that he would not even wish worse for another than for himself.11
Finally, having been prepared in this way, let him trust in God, the teacher of knowledge, and beseech him with prayers, that by the power of that knowledge he may reveal to him the truth; having therefore carefully completed these things, it will be necessary to proceed immediately to the projection and arrangement of the points, etc.”
This author in no way disagrees with our opinion, but rather, on the contrary, seems to agree exactly with it.
4. It Is Not Sufficient for Divination That the Body and Flesh Should be Well Ordered. It is Also Necessary That the Rays of the Internal Soul Be Gathered Together
As concentrating a force generally increases its strength, so also it begets great weakness when it is dispersed.12 Thus we see that the rays of a candle in a confined room illuminate a place in a wonderful manner, since the narrowness of the place compresses and contracts the rays emitted by the flame to each other, so that they have a greater power in illumination. However, if that candle is placed in a larger room, its light is greatly weakened and darkened, because of the dispersion of its rays in a wide area.
In the same way, then, the soul (whose candlestick is the human body) spreads its rays in this or that business, nay, in infinite external things, for example, in lawsuits and legal affairs, in the art of medicine, in the care of family matters, in pain and sadness over a lost cause or the death of a friend, in anger or some unexpected adversity, in some art or knowledge and others of the like, or if he is also affected by the intercourse of concupiscence, the vice of drunkenness, the indulgence of gluttony, or other temptations of the flesh, he will be very weak and have little power to illuminate the body.
But truly, if all these soul-rays are reduced from external affairs to the internal economy of the Microcosm, and are drawn back to their center from the multitude, the force of the soul will be united, and that body, which was formerly dark and gloomy because of the rays, will be illuminated in a wonderful way, and thus the prophetic power in man will be far more effective than it was before.13
However, this reduction of the expanded rays of the soul into one cannot take place without the purification of the body, which is done in the manner mentioned above. As a result it is necessary above all things for him who wishes to claim the name of truth in Geomancy, that his soul should once again turn and reflect its scattered rays upon itself; since the chief virtue of this science consists in the illumination of the soul, in so far as true things are seen in its divine light, as in a mirror of truth, and are explained by the external observation of points in a mystical way through the guidance of the soul that turns its attention to this.
The concept of the ‘intellectus agens’ or Active Intellect is key to Neoplatonist spirituality both in Europe and in the Arab world, and has many similarities with some kabbalistic concepts. Generally, the Active Intellect was a universal form of intelligence that is not confined to one’s individual nature. Whether Fludd is referring to this or simply to the more active faculties of the human soul is unclear to me. The gist of his argument, however, is that the occult sciences, including Geomancy, rest on the highest principles, which makes them hard to access when one is not pure. ↩︎
Imagination is depicted here as a valid aid to understanding, as long as it is in its pure form and not just mere fancy. ↩︎
To put it simply, the body and the lower faculties of our nature must be ruled in such a way that they move in unison with the higher. Once this is accomplished, divination may take place successfully. ↩︎
Old medicine was of the idea that an appropriate diet could only be prescribed based on one’s nature. There was no one-size-fit-all. As for meditation, Fludd is unlikely to refer to those forms of meditation that entered into the Western consciousness thanks to theosophy’s Eastern dabblings, and that have become commonplace today. The West used to have its forms of meditation. ↩︎
possibly meaning someone who gives in to their fantasy without ruling it appropriately ↩︎
It is impossible to read this passage without being reminded of Plato’s myths, especially that of the cave. ↩︎
Here Fludd interprets passages from the Bible as episodes describing some higher form of divination. In a way, this is very true. ↩︎
Here Fludd proposes a series of alternatives to ‘lower’ forms of pleasure that may seem rethorical at first, but on closer inspection aren’t. Such ‘substitutions’ are typical of many occult training curricula. ↩︎
Ill-wishing is part of the things that weigh the soul down. ↩︎
The same pressure applied on a wider surface disperses it. ↩︎
This process of ‘unification’ is the same that has been typical of Neoplatonism since (at least) Plotinus, and which has been described, within a Christian context, by the German mystics (Meister Eckhart and his disciples) who described the Seelengrund (ground of the soul) as the point of contact of the individual soul with the universal presence of the divine. Fludd, living at the end of the Renaissance and its exaltation of humanity, gives us a slightly less mystical version of this idea, one geared toward increasing one’s knowledge through occult practices. ↩︎
This post is inspired by a forum page I was reading where various people whose whole magical practice consists in casting the defensive spells were comparing notes. One thing that often amuses me is that many people who are looking to get into magic often start by practicing random rituals which are either plucked off the internet (trust me bro) or taken from old books (it’s old so it’s true).
Even supposing that these rituals are effective (no, your wanting it to be effective is not enough for it to be) practicing them outside of the cultural, philosophical and magical framework within which they were conceived can be extremely dangerous if it is not done with full knowledge of the facts pertaining to it and by supplementing your magical knowledge with your reasoning ability to work out its inner mechanism. This is why I advocate for magicians to study philosophy and logic, among other things.
The first thing these people will rush to is defensive magic, their reasoning being that defensive magic can do no harm. In fact, it’s good for you! How can it not be? There are some words that unfortunately evoke unwarranted feelings of safety. ‘Nature‘ is one of those words. People hear “It’s natural” and immediately assume it’s good. Know what is natural? Ebola. But people in industrialized countries have a romantic notion of nature due to how distant it is from them–they can afford such a romantic notion, since usually nature is allowed into their lives in small, sanitized drops of color.
The same goes with the word ‘defensive magic’. It must be good if it is just for defense! After all, defense is good: That’s why we take karate lessons and install cameras on the front door. This, people think, is the equivalent of defensive magic.
Yes, defense is good. So is hygiene. After all, while hygiene now falls mostly under the cosmetic industry, it was once a matter of defense: cities with running water and plumbing had healthier citizens who could defend themselves more effectively. And what is hygiene, at its core, if not defending the body against certain biological threats?
Still, most people would agree that taking antibiotica every day without a reason, or washing your hands every few minutes is not only silly but detrimental. Our body exists in a dynamic balance with the forces outside of it, and neutralizing those outside forces will inevitably lead to our body being incapable of resisting them. The same is true for our soul. Magical hygiene is a thing, and it does contain certain solutions to keeping a good equilibrium. So how do we know if something is good?
The one thing we need to ask ourselves when looking for protection is: protection from what? What am I doing that requires protection? To put this into perspective: a welder’s mask protects his face from flying sparks. Do you need such a mask? Are you in danger of being blinded by flying sparks? Unless you are a welder, probably not, and even if you are, you probably don’t need it the whole day.
Most people have a certain inborn resistance to low-level magical threats, often supplemented by whatever protection derives from the religion they practice, so long as it’s a traditional religion with established rituals and prayers. This basic package is usually enough for anyone who is not a practicing magician. There is no point in people going around casting Banishing Rituals for no reason.
One universal law, maybe of magic, maybe of life, is: if there is no problem, don’t try to implement a solution, lest you cause an imbalance that only the presence of the problem itself can solve, thus inviting the problem to present itself.
The more we advance in the magical path, the more we are going to be on the radar of the odd inner-world larvae, and perhaps worse, the more we are going to need to keep the defenses up, and this will usually involve an always unique combination of strategies that are always specific to the kind of work we are doing.
