Tag Archives: books

Occultism and Esoterism, Philosophy, Spirituality and Psychology

The Slop Must Flow On (and the Esoteric Anti-Initiation)

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I don’t know about you, but at the ripe old age of 35 I’m an old fart who remembers the wild west days of the Internet, when people tried cool stuff just because they could. In the last few years I’ve noticed a shift, which probably started in the early 2010s when governments and corporations decided the internet wasn’t something to be vilified as they had done up until that point, but a space to be sanitized, homogenized and monetized.

I am not one to decry money as evil: money is simply an equivalent for one’s work that may be exchanged for the equivalent of another person’s work. In this sense, money has deep metaphysical properties and implications.

What I did notice, however, is that now, wherever I go, someone is trying to sell me something, even if it’s just a free, safe, “binge-worthy” series of videos designed to hook me in so that they may make money out of my attention.

And the more safe formulas get proofed and tested for grabbing people’s attention as quickly as possible, often with AI to provide the missing accelerationist flavor, the more the content that is peddled can be identified as slop. The existential ennui of someone who browses the internet in the year of our Lord 2025 with a smidgen of self-awareness is not to be undererstimated.

I’m bringing this up because I recently received an (automated) email on the account I use for my youtube channel where I was invited to take a course for blowing up my channel, which included such thoughtful advice as “make bad content” (their words, not mine). And honestly, that might very well work, if it wasn’t for the fact that I don’t give a rat’s tutu about drawing big numbers and am perfectly happy with my little corner.

Essentially, slop has been acknowledged as the fastest and most effective way to plug oneself into a premade template of ‘Internet success story’. This, in itself, is not a revolutionary discovery: crap has always existed and has always had success, and the reason why we often don’t know about the crap that existed in the past is that crap tends to be forgotten in the long run, unless it’s so bad it becomes an acquired taste.

What is new is the psychotic speed at which this is happening as attention spans get shorter, the number of people competing for them gets higher and the tools for achieving the result get more powerful.

From a metaphysical and esoteric standpoint, slop is simply the elevation of the lower aspects of the human consciousness to the status of aim to be pursued, with a result that might very well be seen as a form of anti-initiation.

The word initiation tends to conjure images of hooded figures bestowing grace on a supplicant. While the ritual aspect of it is not insignificant, the idea of initiation is far broader and it applies to many fields, not just esoteric, as a path that forces the person’s spirit to acquire, develop or balance certain qualities that allow it to adapt to the ideals of that path.

An anti-initiation, in this sense, is a process whereby the human spirit ossifies, rots and collapses in on itself, having lost any semblance of a guiding light and being only stirred into motion by the gravitational pull of its own ass.

I am not a prude and I am not a no-fun Fräulein Rottenmeier. I enjoy some of the products of our current age, and I accept the rest with some irony (what else is left?) I am merely observing an interesting trend. It is often repeated that initiation (any initiation) is for the few, but it seems to me that is becoming something for the fewer.

MQS

Occultism and Esoterism

Musings on Magical Tools

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One of the great myths about magical tools is that magic has always used four of them: the wand, the cup, the sword and the pentacle. This is actually a rather modern consolidation of the magician’s toolkit. Throughout history (and even more throughout geography) many different implements have been preferred. Especially pentacles, at least in the modern understanding of them, seem to be quite new.

There is nothing wrong with newness and innovation, but it is good to know that something is new. Some traditions of magic didn’t even contemplate the use of tools, and were wholly talismanic in nature, while there are strands of folk magic (like some traditions of Italian witchcraft) that use many everyday items as tools (chairs, dishes, needles, dolls, brooms, etc.)

One recent-ish idea about tools that has essentially crystallized into a dogma is that the implements are simply extensions of the practitioner. This is largely a consequence of our current egocentric view of magic and of the world, and its helpfulness escapes me. I ain’t crap. Why should an extension of the crap I ain’t be of any value?

I also started out with that idea, partly because it was the most readily available to me, partly because it was taught to me by some of my mentors. But the more I study, practice and move forward, the less I see the implements as tools and the more I see them as thresholds on otherness.

Otherness is the forgotten component of our magical worldview. The idea of tools as extensions of the magus shrinks otherness by inflating the role of the magus’ self through those extensions.

But quite on the contrary, tools as thresholds become meeting spaces between self and other, between the magus’ consciousness and the powers he works with. In this sense they are also filters through which those powers come to us in ways that are fruitful and measured.

The magus himself is a good magus in as much as he becomes a (discerning, filtering) threshold, and in this sense, one’s magical consciousness is one’s most important tool. This is not to say, as is often repeated today, that our consciousness changes the way the universe is.

But the way we approach the universe does change the results we get, simply because it changes the shape our filtering system, of our inner threshold. It is akin to an app or computer program: software programs allow us to use certain functionalities of the computer that would be inaccessible by using another software. If you keep trying to write an email on the pinball minigame you’re in for a world of problems.

MQS

Divination, Divination Master Post, Fortune-telling, Geomancy

The Geomancy of Peter of Abano – Book II Pt. 1

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Abano discusses matters related to the First House. and Second House

Having shown in the first book how one may know and judge (questions), we must now show some practical examples of this science according to the twelve houses of the chart, so that everyone may more easily understand what they wish to know. And this always according to the above described rule of giving the first house to the querent and the appropriate one to the quesited.

First House

Of the life of the man or woman.1
Having made the chart and the fifteenth figure, and wanting to know one’s fortune or misfortune,2 consider the figure in the first house and, depending on its meaning and the virtue of the planet ruling this figure, judge whether it is good or bad.

And if you want further clues, look whether the figure moves toward one of the angles or in more than one of them.3 And the life is all the more long and better and fortunate depending on how good the angle is, as said before.4 And if the figure doesn’t move, but it is still good and fortunate, it means one still has a long time to live, but is lonely.5 And if it moves to the second, it causes gain through one’s industriousness and solicitude. And if it moves to the third, it means getting along with younger relatives and siblings, and if to the fourth, it indicates increase of patrimony and wealth of the father or of the older relatives.

If to the fifth, it means happiness through children, and usefulness, but if to the sixth, misfortune, tragedy, accidents, but also other people’s service (to the querent), depending on whether the figure is fortunate or not. If it moves to the seventh, it means good things from the wife or girlfriend, and good deals, or gain through war or gambling, and maybe in a foreign country, depending on the quality and condition of the figure. If it moves to the eighth, the life is short, unless one is a butcher or deals in dead animals, that is, skin, wool, or if one is a loan shark.6

If it moves to the ninth, it means much journeying, and being a knight or a wayfarer or a churchman, and the person’s luck is better if the figure is good. If it moves to the tenth, it means honors and public office and receiving dignity from people up high, or through them, depending as the figure is fortunate or not. If it moves to the eleventh, it shows good luck with friends and from people who are noble or from the Roman Curia. If it moves to the twelfth, the person will meet his end in prison, or through long infirmity, or it shows being kidnapped or being in a remote place like some religious people do.

If the figure shows up as a Witness or as the Judge, the person’s fortune depends on how good the figure is. And what we have said of the first figure, whether it is good, mediocre or bad depends on its nature.

Second House

Of wealth, possessions and gain.
If you want to know about merchandise, one must judge the first house, whether it is good or bad, and then the second, depending on its virtue, and judge thus: if it contains one figure among Acquisitio, Major, Conjunctio, Caput and Albus, it means that gain will come from things that are easily movable from place to place, or from things that change, or that are sold by approximation (that is, without carefully weighing them).

If it were Puer it signifies gain through things sold after careful weighing. If it were Puella, it means gain through things that are easily obtained. If it were Rubeus, it means in things that cause fire or that have to do with blood. If it were Amissio, Cauda or Via, it shows little gain, and if it were Tristitia or Carcer, it means ups and downs of fortune or possessions. And if it is Laetitia or Minor, it means being able to keep one’s possessions. If it is Populus, then it depends on how good the first figure is, however by its own nature it means abundance.
Note that every entering figure indicates gain or buying, and exiting indicates loss or selling.7

Whether one will retrieve the lost possession.
If the question is about lost items, or stolen items, and we want to know whether we will get them back, look at the first figure, whether it is good or not, and then the second, and if they are entering or exiting. Afterwards, if you are looking for the thing, look at the tenth figure, if it is entering and good it means retrieval of the lost thing, especially if the same figure is in the second, or if here is another figure that is entering.8 Also look at the eleventh and the fifteenth. If instead the figures are exiting or bad, it means the opposite.

If you are looking for a stolen item, look at the seventh house, if it is entering and fortunate, and if it moves to the second or first house, which means retrieval.9 Similarly in the tenth, eleventh of fifteenth. And if the seventh [figure] is in the third, it means that the lost or stolen item is in the house of a sibling or relatives; if in the fourth, in or around the house of the father or of the older relatives, or near the house or place were it was originally. If it is in the fifth or sixth or eighth it means it is far away. If it is entering, however, you still will get it back.

If one will get back the money they lent to someone else.
The first figure is he who must receive back the money, the second is the thing that he wants to get back, and the seventh is the borrower. If the first and second figure, or at least one of them (especially the second) are entering, and if the seventh is exiting, it means getting it all back easily. Similarly, if the second and seventh are the same, that is, entering. But if they aren’t, it means the opposite.

MQS

Footnotes
  1. The First House was often called “Life, Body and Wit/Talent” ↩︎
  2. This type of question may sound vague nowadays, but it must have been common in the premodern era, as Astrology and Geomancy handbooks are full of tips on how to handle it. This was especially true at a time when one couldn’t just arrange an online meeting with the diviner and when one’s time of birth was unknown, so that one may have looked at other possible alternatives to know about their general fortune in life that didn’t involve the birth chart. ↩︎
  3. the angles, i.e., the First, Tenth, Seventh and Fourth houses, are considered strong and highly performant, so they endow the figure with strength. ↩︎
  4. I am not sure what Abano means here. The angles are traditionally arranged as stronger (First and Tenth) and weaker (Seventh and Fourth) though all are generally strong. He may be referring to this. Or he may be referring to the practice of assigning the angles to the four phases of life, so that maybe a good figure passing, say, in the Seventh, shows good midlife. ↩︎
  5. Probably because he remains by himself. ↩︎
  6. Because the eighth represents other people’s money (being the second from the seventh). ↩︎
  7. “Every entering figure” probably implies “to the exception of Tristitia”. ↩︎
  8. It is not clear why Abano mentions the Tenth House. It is possible that this is because the Tenth House opposes the Fourth House of buried and invisible things, and thus shows visibility and coming to light. ↩︎
  9. Abano does not seem to count the Twelfth house as being next to the First. He is not the only authority to do so. Possibly this has to do with the doctrine of the Company of Houses, or simply with the fact that, on the Geomantic Shield, the First and Twelfth houses are visually distant. ↩︎
Enneagram, Spirituality and Psychology

Enneagram Comparisons – Type Four and Type Nine

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Enneagram Type Four and Enneagram Type Nine can occasionally appear similar, but are actually quite different. Fours are a Heart type, and are primarily concerned with finding someone who will see them in their woundedness. Nines are a Body type, and are focused especially on maintaining their own independence, which they achieve by avoiding causing trouble with other people.

Broadly speaking, both types tend to have a vivid inner life, though Fours generally entertain negative emotions and often play intense, tragic, tear-jerking scenarios in their minds to evoke certain feelings. On the contrary, Nines often become lost in vague and comforting ideas that they play again and again to be reassured that all is well.

Both types tend to be withdrawn, but in vastly different ways. Nines are withdrawn in the sense that they often suppress their own energy and agenda in order to avoid it colliding with that of others. As such, they appear accomodating and self-denying, though it is common knowledge that Nines generally employ a high degree of passive resistance to sabotage other people’s attempt at heralding change into their life. Still, their way of withdrawing their energy can make them appear (even to themselves) friendly and welcoming.

Fours, on the other hand, are withdrawn because they feel they don’t belong and are too broken to be understood. They tend to long for meaningful contact but at the same time despair of finding it. Their strategy is often of attracting people who will see them as suffering. Though they are often quiet, their emotional storminess at times of distress puts off others, whom they are usually not afraid of inconveniencing if it means letting them know how the Four truly feels.

Both Fours and Nines tend to have a hard time finding their “center”. Fours often struggle with their own identity (believing that they are the only ones with such problems) and generally end up playing up certain aspects of their inner life (especially negative traits or emotions) in an attempt to conjure up a stable identity. Nines also find it hard to have a defined identity, but more in the sense that they have few clearly set boundaries toward other people’s agendas and desires. They often end up flowing along with others (as long as the others also don’t rock the boat), something Fours find almost impossible to do.

MQS

Enneagram, Spirituality and Psychology

Enneagram Comparisons – Type Four and Type Seven

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Enneagram Type Four and Enneagram Type Seven are quite different from one another, and not easy to confuse. Fours are a Heart type whose main focus is on what’s missing and what they are lacking. Sevens are a Head type, and they are generally focused more on finding exciting ways to fill up their time to distract them from life’s unpleasant aspects.

In general, Fours tend to have a relatively pessimistic view of life, and especially of their own life. Sevens are not necessarily optimistic, but they do tend to seek distraction from the negative side of things, which they usually acknowledge only in their more sober moments.

Fours tend to see beauty in what they don’t have, which is the basis of their envy. Some Fours may not even know what it is that they feel they are missing, they just know they don’t have it. They tend to focus on the past (what is lost and unrecoverable). Sevens on the other hand have an anticipatory mindset (they are the “looking forward to” type), whereby they get hyped about new possibilities for enjoyment. Fours can also focus on the future, but they also often know from experience that when the future comes, if it comes at all, it is generally a letdown.

Experience

Fours and Sevens are also very different around people. Sevens are people magnets, even when they don’t want to be. Stuff just tends to happen around them. Fours are usually ill-at-ease around people, though they long for contact and meaningful relationships. Furthermore, Sevens generally don’t question people’s motives too much unless they are given reason to, whereas Fours often overinterpret people’s behavior around them as a negative reaction to them and as proof that they don’t belong and are misunderstood (note that Four’s overinterpretation is different from, say, a Six’s questioning of people’s motives).

It is not rare for both Fours and Sevens to appreciate peculiar experiences and have a marked aesthetic appreciation. Sevens tend to have a quick pace, and they usually “eat life” at a high speed. While they can have a small handful of favorite activities, they are generally on the go and will always incorporate new ones into their routine to avoid it getting stale. They also tend to be somewhat hedonistic and materialistic.

Fours, on the other hand, usually like to savor a more limited range of things and activities for a more protracted period of time, tend to have a slower pace and are less materialistic and more concentrated with depth, as they tend to have an almost spiritual dedication to their practices. This is not to say that Sevens are necessarily shallow (though less healthy Sevens certainly are). Many Sevens can extract all there is to extract from something in a very short time and then move on collecting new experiences. The moving on part is what Fours struggle with, as they often feel the need to create and recreate the same kind of experience to evoke certain (usually negative) feelings.

MQS

Enneagram, Spirituality and Psychology

Enneagram Comparisons | Type Three and Type Nine

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Enneagram Type Three and Enneagram Type Nine are quite different in almost all regards, so much so that they are each other’s arrow on the Enneagram symbol. Threes are a Heart type and are focused on gaining validation and approval for their merits and talents, while Nines are a Body type, concerned with independence, which they try to scure by not causing trouble with others.

Threes are highly driven, ambitious and combative, and they want to excel and to emerge above others as worthy of praise. By contrast, Nines tend to be meek, easygoing, conciliatory and ready to take a step back to allow others to shine.

More deeply, Threes have accepted a certain image of themselves which has been handed down to them by society or parental figures and they run with it until it brings them validation (or a nervous breakdown). Nines, on the other hand, often suppress their own individuality, their own priorities and their own agenda for fear of it setting them on a collision course with others. This is not to say that Nines are inert: they can lead very active lives, but they are usually undemanding and unwilling to stand out for their own sake.

Identity

Surprisingly, the two types do have one similarity. Threes often fight with the inner feeling of not truly knowing who they are, a troubling sensation that the image they submit to the world for a stamp of approval does not truly encapsulate them. Usually they try not to think too much about it, which is in part why they are so driven and motivated in accomplishing their goals, but when this feeling catches up to them it can lead them to an identity crisis.

Nines can also find it hard to pinpoint themselves, but for a different reason: they instinctively feel that to emerge as an individual with a specific identity or mission means cutting themselves off from an all-encompassing merging with a greater whole, whether this greater whole be God, a social group, married life, etc. In other words, Threes may not know who they are and fear this sensation, while Nines dread having a sharp separate identity pushed onto them.

MQS

Enneagram, Spirituality and Psychology

Enneagram Comparisons | Type Three and Type Eight

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Enneagram Type Three and Enneagram Type Eight share a number of traits that can make them similar in some contexts. Threes are a Heart type and focus on obtaining recognition for their talents. Eights are a Body type and concentrate on establishing and defending their own independence. Both types are action-oriented, energetic and highly driven, but there are also some key differences.

Both Threes and Eights want to tower over others and emerge, and therefore develop a strong character and sharp and even ruthless strategies. Furthermore, both enjoy admiration. However, Threes want to emerge above others in order to comply with some kind of ideal image of themselves as perfect or excellent, and this image is usually dictated by social, or at least familial, standards. In this sense, Threes are social comformists and fear public rejection greatly.

Eights, by contrast, care little about the court of public opinion and are more maverick-like in their demeanor. While they do like being admired, they can content themselves fearful awe they need to. Their focus is on forcing their own particular energy onto the world, leading it on a leash so as to neutralize its power on them.

leadership

Compared to average Threes, average Eights are less refined and tend to have a “me use club against you” mentality, whereas Threes are sharper and can be more underhanded. Note that this has nothing to do with intelligence (which is independent of type) but with how one’s energy is directed. Eights’ energy bursts vehemently and directly outward, and as long as it knocks down the adversary, all is well, while Threes are more strategic because, ultimately, their source of energy is outside of them, locked inside the social expectations they seek to fulfill.

Another great difference stems from the fact that Eights have a visceral connection to ideas such as justice and truth. Similarly to some other types, Eights feel they are authentic and true and immediately just and fair, while Threes often panic at the idea of being unmasked as fraudsters peddling a scam, even when there is no apparent cause. Neither of these worldviews is necessarily true, but Eights embody their chosen role immediately, while Threes often feel they are wearing a mask and are generally unable to say what’s underneath it, so they hope to sell it well to others.

Both Eights and Threes can be very good leaders. Of the two, Eights tend to more authentically look out for their proteges’ interests, often going out of their way and to great pains to make life easier or better for them. Threes tend to give the good example, and relish in being seen as role models. Although they are of course capable of caring deeply for others, average Threes are less likely to be willing to do something for them if it means stepping out of the limelight. On the other hand, they are more image conscious than Eights, and can teach this awareness to others.

MQS

Enneagram, Spirituality and Psychology

Enneagram Comparisons | Type Three and Type Five

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Enneagram Type Three and Enneagram Type Five are quite different and are not easily mistaken. Threes are a Heart type, whose main preoccupation is recognition of their merits and outstanding qualities. Fives are a Head type, and they focus on security, which they achieve by withdrawing from the world and identifying with their intellectual prowess.

Threes are usually driven, adaptable and outgoing, while Fives tend to be withdrawn, aloof and preoccupied solely with what’s between their ears. While many Threes may seek recognition in whatever field they have a shot at succeeding in, Fives rarely care about social approval and in fact may go out of their way to defend outlandish ideas to scandalize their peers.

This paradoxically makes Threes better fits for places like the academia, since they are more likely to be performance-oriented, adhere to social conventions and run with the Zeitgeist rather than against it. On the other hand, Fives tend to be more original and deep, almost deriving pride from how offbeat and weird their ideas may sound, sometimes to the detriment of clarity.

Mind

Socially, the two types couldn’t be more distant. Even more reserved Threes are generally good at reading social cues and put a good deal of thought into making a good impression or being appropriate, while Fives tend to dislike people and their expectations, so much so that they seek to reduce their expectations toward people as a way to avoid having expectations placed on them. What many Fives fail to understand is that expectations are a natural part of our social existence, so while blind compliance is not necessarily good, there is something important about social interactions that Threes understand on an intuitive level and from which Fives may learn.

Both Threes and Fives have a hard time processing their emotions. Both see them as distractions: Threes see them as distractions from working on success, while Fives see them as distractions from a clear and objective view of reality. However, Threes usually display emotions in social contexts if it seems like the appropriate thing to do, while Fives generally remain aloof. In general, there is a “See? I’m hitting all the right notes!” attitude to Threes and a “Let’s get this over with quickly so I can go back to my own thing” attitude to Fives.

MQS

Enneagram, Spirituality and Psychology

Enneagram Comparisons | Type Three and Type Four

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Enneagram Type Three and Enneagram Type Four are quite different from one another, and don’t have much in common. Both are Heart types and are concerned with recognition: Threes seek to emerge and be outstanding according to the standards they have internalized, while Fours feel they can’t compare with others and seek to attract a special someone who will rescue them from their misery.

Even on the surface the two types project very different images. Threes have the aura of the winner about them, they are usually at ease in social settings and are focused on good performance. Fours are quiet and melancholic, they easily feel out of place or wrong and are focused on emotional depth and being true to themselves.

Of course, because Threes are so versatile, they can end up looking like other types, especially if we define the types narrowly, like “Fours are artists”. However, Threes are always interested in achieving and doing, including in the artistic world, whereas Fours care very little about performance if it comes at the expense of their ability to explore their inner world. In this, a Three is likely to behave in a shallower, but also more practical manner.

Competition

In general, Fours are at ease in the world of their emotions, and the darker, the better, whereas Threes tend to see emotions as a waste of time to be dealt with either quickly or later. Furthermore, Fours are usually quite pessimistic about themselves and their chances, and they tend to pine about some wasted opportunity or lost happiness, while Threes are pragmatic go-getters who create opportunities and have a high degree of confidence in their abilities and chances.

Threes focus on what’s appropriate, Fours on what’s real, Threes win others over, Fours withdraw in hopes of being sought, Threes feel superior, Fours feel inferior, Threes want to be envied, Fours envy, Threes are conventional, Fours are authentic and so on. Both types can be competitive, Threes because they have been taught to adapt to a standard of excellence, Four because they have a strongly comparative mindset (“You have what I will always lack”) but Threes feel they can beat the competition, while Fours often feel they are doomed to lose.

MQS

Cartomancy, Divination, Divination Master Post, Fortune-telling, Playing Cards, Review

Carte Piacentine. Divinare con le Briscole by Ernesto Fazioli – Review / Recensione

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English Version (scroll down for the Italian version)

It is an exciting time to be practicing divination. Among the occult arts it is probably the most popular for its immediate practical usefulness. The tarot is enjoying a divinatory revival after being brought to its knees by decades of pseudodeep elucubrations, and even lesser known systems of fortune-telling are being slowly fished out the obscure underbelly of folk tradition.

And occult folk tradition is especially rich in Italy, a country which, in part due to its chaotic and conflicted history, can boast a huge diversity of divinatory systems, especially (but not exclusively) of the card-based kind. It is especially reassuring to see that, unlike in the past, people of considerable education are taking these folk systems seriously.

It’s the case with Ernesto Fazioli’s latest book: Carte Piacentine. Divinare con le Briscole (Piacentine Cards. Divining with Briscola* Cards), a book dedicated to one of the many dozens of cartomancy systems based on the many types of Italian playing cards — in this case, Piacentine Cards–

Carte piacentine, one of the most popular playing card decks in Italy

Fazioli’s book is part of the same series as Germana Tartari’s Book on the Bolognese Tarot and it shares some of its traits: it is short (84 pages) and goes straight to the point; it is prefaced by a very quick but well-documented historical introduction; finally, it is aimed at shining a light on a small part of the Italian folk tradition while giving the reader the tools to work with it in today’s world.

I could quibble on a couple of points that made me wrinkle my nose, such as the association of the four suits with the four elements following the Golden Dawn pattern (which is not rooted in folk tradition, Italian or otherwise) but in reality all this is of very little account, as it can be very easily overlooked. The bulk of the book is solid and it teaches a traditional and little-known method of fortune-telling using a reduced pack of 30 Piacentine cards.

Each of the 30 cards is dedicated a small paragraph, which is enough, considering that, in traditional fortune-telling, one doesn’t spend a great deal of time musing on the quaint design of this or that card based on the latest fashion. For what little I know about this deck, the meanings retrieved by Fazioli feel genuine and even show a degree of overlap with the meanings of the Bolognese tarot.

This should not be a surprise, as fortune-telling and divination were born as methods of “gathering intelligence” about the world, meaning that, whatever system one uses, one must be given access do an adequate vocabulary–that is, a vocabulary that is adequate to describing the real world.

The spreads that Fazioli present also come from the folk tradition, and vary from the easier ones (the five card spread) to the very complex (a tableau of all 30 cards).

All in all, I am very pleased with my purchase, and will probably be posting a spread or two following the system. I am especially surprised by the good amount of information that Mr. Fazioli could pack into such a short booklet, and am endlessly fascinated, once again, by how folk divination emerges in its quality of spontaneous and creative remedy to life’s uncertainty.

Where to buy: Amazon or Mutus Liber

* Briscola refers to one of the most popular game cards in Italy, usually played with Piacentine cards or a similar 40 card regional deck. For this reason, regional playing cards are often known as “carte da briscola” (briscola cards) in common parlance.

Versione Italiana

È un momento storico molto entusiasmante per chi pratica la divinazione. Tra le arti occulte è probabilmente la più popolare per la sua immediata utilità pratica. I tarocchi stanno vivendo un revival divinatorio dopo essere stati messi in ginocchio da decenni di elucubrazioni pseudointelletuali, e anche sistemi di cartomanzia meno conosciuti vengono lentamente ripescati dal ventre oscuro e creativo della tradizione popolare.

E la tradizione popolare occulta è particolarmente ricca in Italia, un Paese che, anche a causa della sua storia caotica e frammentata, può vantare un’enorme varietà di sistemi divinatori, soprattutto (ma non esclusivamente) del tipo basato sulle carte. È particolarmente rassicurante vedere che, a differenza del passato, persone di notevole cultura prendono sul serio questi sistemi popolari.

È il caso dell’ultimo libro di Ernesto Fazioli: Carte Piacentine. Divinare con le Briscole, un libro dedicato a una delle molte decine di sistemi di cartomanzia basati sui numerosi tipi di carte da gioco italiane – in questo caso le carte piacentine -.

Il libro di Fazioli fa parte della stessa collana del Libro sui Tarocchi Bolognesi di Germana Tartari e ne condivide alcuni tratti: è breve (84 pagine) e va dritto al punto; è preceduto da un’introduzione storica molto rapida ma ben documentata; infine, si propone di far luce su una piccola parte della tradizione popolare italiana dando al lettore gli strumenti per metterla a frutto nel contesto odierno.

Potrei cavillare su uno o due punti che mi hanno fatto storcere il naso, come l’associazione dei quattro semi con i quattro elementi secondo lo schema della Golden Dawn (che non ha radici nella tradizione popolare, italiana o meno), ma in realtà tutto ciò è di ben poco conto, perché può essere facilmente trascurato da chi non è interessato. Il libro ha solidi contenuti e insegna un metodo di cartomanzia tradizionale e poco conosciuto, utilizzando un mazzo ridotto di 30 carte piacentine.

A ciascuna delle 30 carte è dedicato un piccolo paragrafo, il che è sufficiente, considerando che, nella cartomanzia tradizionale, non si passa molto tempo a riflettere sul design pittoresco di questa o quella carta in base all’ultima moda. Per quel poco che so di questo mazzo, i significati recuperati da Fazioli nella sua attenta indagine sembrano genuini e mostrano persino un certo grado di similitudine con i significati dei tarocchi bolognesi.

Ciò non deve sorprendere, poiché la cartomanzia e la divinazione sono nate come metodi di “raccolta di informazioni” sul mondo, il che significa che, qualunque sia il sistema utilizzato, ci deve dare accesso a un vocabolario adeguato, cioè un vocabolario che sia adeguato a descrivere il mondo reale.

Anche le stese che Fazioli presenta provengono per lo più dalla tradizione popolare e variano da quelli più semplici (la stesa delle cinque carte) a quelli molto complessi (una stesa di tutte le 30 carte).

Nel complesso, sono molto soddisfatto del mio acquisto e probabilmente pubblicherò una o due stese seguendo il sistema. Sono particolarmente sorpreso dalla buona quantità di informazioni che Fazioli è riuscito a racchiudere in un libricino così breve e sono infinitamente affascinato, ancora una volta, da come la divinazione popolare emerga nella sua qualità di rimedio spontaneo e creativo all’incertezza della vita.

Dove acquistarlo: Amazon or Mutus Liber