Neptune's Dolphins

A man, who casually wants a reading, is not expecting the subject of death to come up. In my readings, I follow Dr. Jennifer Vest’s advice. In “The Ethical Psychic,” she stresses when dealing with the “Big Three Ds – Death, Disease, and Divorce,” a psychic need to be circumspect. Tell the man, that the reading is serious, but he can choose to do positive acts to transform the reading. Have him know that he can exercise his free will. I would have him think about anything that he would like to do but has not done so yet.

 

A diviner understands what the questioner needs to hear, how they hear it, and what has to be said. In the case of the man, I would inform him that the reading can change through his actions. I would stress that the reading is “never final, only informative.”

 

Works Cited:

Dylan, Mystic, “Throwing Bones, Crystals, Stones and Curios.” Weiser Books: Newbury Port (MA). 2024.

Kinneging, Andreas, “The Geography of Good and Evil.” Trans. Ineke Hardy. Regnery Publishing: Washington D.C. 2005.

Leath, Melissa, “Psychic Integrity.” Hay House: Bloomington (IN). 2011.

Vest, Jennifer Lisa, PhD., “The Ethical Psychic.” North Atlantic Books: Berkeley (CA). 2022.

Wood, Robin, “When, Why…If.” Livingtree Press: Dearborn (MI). 1996.

Since I am a Roman Polytheist, I follow the Roman Public and Private Virtues. (Note 1) These virtues are the ideals that Romans aspire to in their lives. According to Cicero, the four “Cardinal Virtues” contain the rest. (Note 2) “Prudence” (Prudentia) includes “Patience” (Patientia) and “Forethought” (Providentia), as important values to follow. “Courage (Virtus) has “Tenacity (Firmitas) and “Duty” (Pietas). Meanwhile, “Justice” (Iustitia) has “Mercy” (Clementia), “Equity” (Aequitas) and “Good Faith” (Fides). Finally, “Temperance” (Temperantia) includes “Dignity” (Dignitas), “Responsibility” (Gravitas), “Truthfulness” (Veritas) and “Nobility” (Nobilitas).

 

How these can be applied in modern life is described by Nessa Bird in her essay, “The Influence of Roman Virtues on Modern Business Ethics.” (Note 3) In business, “Virtus” is a commitment to moral integrity as “a responsibility to employees and stockholders.” “Fides” covers customer and community relations. The business ensures a safe product (service) and customer satisfaction. “Pietas,” which is responsibility in commerce, focuses on responsible business practices. For example, the company does not employ deceptive sales tactics. With “Dignitas,” the company’s reputation entails good will towards the community which includes investors.

 

Applying Roman virtues to divining means starting with “Virtus” (Moral Integrity). The diviner (reader) works with otherworldly entities and with humans. Unlike regular businesses, divination has a spiritual dimension to it. Mystic Dylan in “Throwing the Bones” notes that psychic links are formed between the tools used for divination, the questioner, and the otherworld entities with the diviner as the focal point. Therefore, the prudent diviner knows their own boundaries. An ethical reader recognizes the entire ecosystem of divination, which is “Pietas” (Duty and Piety)

 

“Fides” (Trust and Fidelity) for the diviner comes with the reading. A discerning reader understands what the questioner needs to hear and how they need to hear it. Since prophesy can be self-fulfilling, a responsible reader tempers their reading. As the maxim of Astrology states, “The Stars inform; They do not compel.” Therefore, the reading requires the latitude of choice and free will for the questioner. The responsible diviner preserves the delicate balance between what the otherworld entities want the questioner to know and what the questioner can understand.

 

Moreover, “Virtus” includes a duty to the otherworld entities drawn into this world. The diviner always establishes rules for all involved. Some entities need an offering for their services. Some should not be asked certain questions. Meanwhile to allow the exchange between the entity and questioner to flow, the diviner must remain rooted in the ordinary world.

 

Notes:

Note 1. Among the fifteen Personal Virtues are “Dignity,” “Tenacity,” “Prudence,” and “Truthfulness.” Among the twenty-six Public Virtues are “Concord,” “Confidence,” “Justice,” and “Piety.”

 

Note 2. “Everything that is honorable originates from some one of four parts: either in thoroughly recognizing and perceiving the truth; or in safeguarding human association, giving to each his own, and keeping good faith in agreements made; or in the greatness and strength of a lofty and unconquerable spirit; or in the order and due measure of all deeds and speech in which are included discretion and temperance.” Cicero: “On Duties: Book I,” Page 28.

 

Note 3. Bird considers the following: “Virtus”: bravery and moral excellence. “Fides”: trust and fidelity. “Pietas”: duty to family, state, and gods. “Dignitas”: dignity, worth, and reputation.

 

Works Cited:

Bird, Nessa, “The Influence of Roman Virtues on Modern Business Ethics,” 30 November 2024. Web. Roman Mythology Worldwide. https://roman.mythologyworldwide.com/the-influence-of-roman-virtues-on-modern-business-ethics/ .

Cicero, “On Duties.” Translated by Walter Miller. Roman Roads Press: Moscow (ID). 2016.

Cook, Tonya, “Influence of Roman Virtues on Modern Ethics,” 30 November, 2024. Web. Roman Mytholology Worldwide. https://roman.mythologyworldwide.com/the-influence-of-roman-virtues-on-modern-ethics-2/.

Dylan, Mystic, “Throwing Bones, Crystals, Stones and Curios.” Weiser Books: Newbury Port (MA). 2024.

Kenny, Dennis, Rev., “Breaking the Spiritual Code.” Wipf and Stock: Eugene (OR). 2023.

Kinneging, Andreas, “The Geography of Good and Evil.” Trans. Ineke Hardy. Regnery Publishing: Washington D.C. 2005.

Leath, Melissa, “Psychic Integrity.” Hay House: Bloomington (IN). 2011.

Sancho, Brandie, “Exploring the Core Roman Virtues: A Path to Moral Excellence,” 28 November 2024. Web. Roman Mythology Worldwide. https://roman.mythologyworldwide.com/exploring-the-core-roman-virtues-a-path-to-moral-excellence/.

Triarius, L. Vitellius. “Religio Roman Handbook.” Independently Published. 2014.

Vest, Jennifer Lisa, PhD., “The Ethical Psychic.” North Atlantic Books: Berkeley (CA). 2022.

Wood, Robin, “When, Why…If.” Livingtree Press: Dearborn (MI). 1996.

 

As a diviner, I have a code of ethics. Moreover, I strongly urge that readers and other psychics receive instruction in ethics as they learn their craft. Not only do diviners (and others) engage with human beings but also with other entities (Gods, Spirits, Ancestors, Souls). Some of these entities provide us with aid and good information. Meanwhile, others want to deceive and do mischief or worse. Still there are those we have been asked to assist by the questioner.

 

Therefore, I welcome Jennifer Vest’s book, “The Ethical Psychic.” Dr. Vest, who has a Doctorate in Indigenous Philosophy, writes from her experiences as a Hoodoo and Reiki practitioner. In addition, she draws upon her time as a teacher and as a consultant at both the university and as a psychic.

 

In her book, Dr. Vest emphasizes how dangerous spirit work is. The goal of an ethical psychic is to be of service to humans and Spirits. Because of the peril, a person has to be sure as to why they want to be a professional psychic. Uncovering motives is an intense process. Therefore, suspect motives include fame, money, and power. She adds job security to that list. To figure all this out, the person needs to do the emotional work. Being a psychic does requires emotional stability.

 

According to Dr. Vest, the definition of an ethical psychic (Note 1) is the following: “An ethical psychic endeavors to be a good person and to do the right thing in his or her practice. An ethical psychic is intentional and conscious in her use of her gifts; she strives to use her gifts to help and never harm, and she takes steps to ensure that no negative consequences results from the expression of her gifts. An ethical psychic does not just seek to do no harm; he consciously and carefully examines all of the possible effects of his work and makes decisions about how to work according to these reflections, doing everything in his power to ensure a positive outcome.”

 

To become an ethical psychic, Dr. Vest suggests first choose teachers carefully. She states that without a teacher, the psychic can be become lost. That makes them dangerous. For example, they can unwittingly leave portals open. Meanwhile, bad teachers will insert their own opinions as advice from the Spirits. Or, they will teach a person how to convince people to follow their advice.

 

Also choose your colleagues carefully since they influence your thinking and actions. Some colleagues will use magic to have people dependent on them. Since you are their colleague, you can become indirectly complicit in their actions.

 

Dr. Vest offers other suggestions such as how to keep a balance. If unbalanced, a person may engage in harmful behavior such as dating clients. Since the psychic is dealing with other worldly entities, they need to be self-aware and honest. Because no one can be a hundred percent accurate, a person should examine their mistakes.

 

For psychics and spirit workers, the most important task is to discern the source of information. For example, there are entities who feed off people’s distress. Some Ancestors may have not the questioner’s best interest in mind. Summoning spirits is dicey at best and is generally ill-advised. In contrast, a God or a Higher-Level Spirit will allow for “inspiration writing” from which flows the “highest and best” information. (Note 2)

 

Doing spirit work entails risks. A psychic can accidently control the destiny of souls or create disharmony among souls. Working with spirits affects the destinies of the living and the Dead. The living can be stuck in their grief or a spirit may refuse to leave the Earth Plane. Depending on the psychic’s beliefs, they could be interfering with karmic contracts between souls or disrupt Ancestral healing.

 

In her “Question and Answer” chapter, Dr. Vest deals with the three “Ds” – Divorce, Disease, and Death. Informing someone about any of these takes great tact and gentleness. How the client is told is important. A reader has to understand what the questioner needs to hear, and how they need to hear it. Impeccable ethics should guide a person in these matters.

 

Notes:

Note 1. Dr. Vest lists hoodoos, witches, brujas, healers and diviners as psychics.

Note 2. African American medium Peter Brown describes “inspiration writing.” “With inspirational writing, you begin each session with a prayer. You ask for divine guidance. Then you have specific questions which you present. And these are answered.”

“Mancy,” the suffix, means “divination by means of.” It comes from Medieval French

-mancie. This in turn is from the Latin -mantia. The source for that is the Greek manteia, which means “oracle.” In Greek, “mantis” means “seer, one who is on touched by divine madness.” The source for this is the Greek “mainesthai,” to be inspired. This is believed to be from the Proto-Indo European word *mnyo, which means “to think,” which developed into menos, “passion, spirit.”

 

“Mancy,” the suffix, has been applied to all things involving magic. It has become the general term for Black Magic. (However, the suffix should be restricted to divination.) In Medieval times, people lumped divination with other forms of magic, and labeled it all as “mancy.” For example, necromancy is the art of raising the dead to give them tasks to perform. The original meaning for necromancy was speaking to the dead and asking a question.

 

Cicero, in his writings, “On Divination,” said that word “divination” is from “divi” meaning Gods in Latin. (Note 1) He explained that for Romans, divination was “the power to see, understand, and explain premonitory signs given to men by the Gods.” In Rome, no public business was transacted without first taking the auspices.

 

There are different types of divination that is not called “mancy.” Taking the auspices (augury) is the means of consulting the Gods. Oracles which come from the Latin (orare, “to speak”) are divine communications in response to a specific question. Oracles are always associated with a defined person or place such as Pythia at Delphi. Meanwhile, a prophesy is a message delivered by a God to a person. Prophesies are rooted in a vision received or by direct interaction with a God.

 

Notes:

Note 1. According to Cicero, the Greeks used the term derived from “furor” which means “frenzy,” that is “mantis.”

 

Works Used:

Cicero, “On Divination (De Divinatione).” (trans. W. A. Falconer.) Independently Published. 2017.

 

Goodman, Nik W. D., “Ceromancy, Metalomancy.” Independently Published. 2021.

–, “Leadcasting: Molybdomancy: The Oracle Art of Metal Casting.” Independently Published. 2022.

 

Harper, Douglas, “-mancy,” Online Etymology Dictionary. 2024. Web. https://www.etymonline.com/search?q=mancy .

 

In my small condo, I have little space for a dedicated spot to do divining or magic. I do have my Lararium (Roman altar) by the entry door. It sits on wooden cubes that house my tools for divination and materials for writing. The corner that it sits in is made cozy by my framed needlework and world map. For me, this space is conducive for religious devotions.

 

The Lararium is next to my dining table. I use that corner of the maple wood table for divination and magic. In the morning, I like to divine to see what I need to think about that day. Before doing my divining, I turn on the music on my radio. I lay out my divining mat, light my candle, and sit for a few minutes. I do a small ritual for tea, at this time, to ponder my questions for the day. Once relaxed, I do my divining and write in my note book. Later in the afternoon, while at my spot, I recall the day’s events and relate them to the morning divination. (Note 1) (Note 2)

 

My methods of divining vary according to what I am studying that month. Last month it was “Dolphin Divination Cards” by Nancy Clemens. For that oracle, I used a one-card draw. Several days, I pulled “Stormy Weather” from the pile of round cards. This turned out to be actual stormy weather. In working with these cards, I found them to be remarkably accurate in predicting the day’s events.

 

This month, I am working with “Dragon Path Oracle Cards” by Caroline Mitchell. This deck is based on New Age beliefs about dragons, such as “Galactic Dragons” and “Grandmaster Dragons.” In the morning, I draw three cards and form a sentence from the meanings. As I write down the divination, I note how often I receive a certain card or category. “Emergence” and “Confidence” frequently in my morning drawings. (Recently, I have been struggling with the Divination Practicum of the Grey School of Wizardry.) “Confidence” tells me “trust yourself, your inner wisdom and your intuition.” “Emergence” says “you are responsible for your life, your behaviour and experiences and more importantly, how you react to them.” Both were guiding me in how to proceed.

 

The corner of my dining table has been a place of reflection, planning, and divination. Its bright airy space is conducive to musing and pondering. As my family goes about their business, I receive a feeling of serenity while sitting there. This reflective space is conducive to my peculiar requirements and needs.

 

Notes

Note 1. I have the classic four elements present. “Fire” is the candle, “earth” the wooden table, “air’ the radio music and “water” my tea.

 

Note 2. Weekly and monthly, I note any trends in the oracles – whether they match the events that happened or if they are omens of the future.

 

Finally, I was watching a TV Judge Show (Note 3). The case involved squirrels living in an attic. The judges were asking how the squirrels got into the attic in the first place. Then they asked who was responsible for that, and who was responsible for getting them out. It was plain to me that the Universe wanted me to deal the squirrels in my attic. I had let the metaphorical squirrels in my metaphorical attic. Now, I was responsible for getting them out of my head.

 

I think the synchronicities between my dream, the Tarot card draw, and the TV Judge Show brought home how worried I was. The string of occurrences was informing me to let go of the results. I had to release my fears if the tests were to go well. This was the experiential truth for me. (Note 4) These synchronicities were important for alerting me to pay attention to my distorted thinking.

 

Notes:

Note 1. The card can be seen at “78 Tarot: Animal, Limited Edition” by Kayte Welsh. https://www.kickstarter.com/projects/kayti/78-tarot-animal-limited-edition-tarot-deck

Note 2. The heart has four chambers – right atrium, left atrium, right ventricle and left ventricle. Also, in an odd way, a walnut could resemble a heart since it has two halves with a seam around them.

Note 3. I can watch certain TV shows if they are short, slow, and repetitive.

Note 4. The doctor determined that my heart problems could be corrected by medicine.

 

To construct the Starry Bear proto-tradition, Sannion listed several ways to uncover elusive knowledge. The objective is to connect with the Gods Themselves. According to Sannion, the Gods are still revealing Themselves, especially to those who seek Them out. Consider the various visions of the Virgin Mary from Fatima to Lourdes. Meanwhile Mary of the Cell, the Mother of Austria, became known through the experiences of monks and others.

 

How does Unverified Personal Gnosis (UPG) occur? Dreams, visions, ritual encounters, and inspired writing and painting are ways that Gods often reveal Themselves. For me, free writing is how the Gods prompt me. I write what comes to mind while practicing cursive letters. Writing a page of Bs for me can release my ability to listen inwards.

 

We can start by being in our sanctuary space or altar. Sitting quietly in the presence of the Gods brings about divine silence. Allow for the spark of the Divine to enter the space. This is the heart of prayer, where visions of the Holy Powers are possible. There we practice incubation and gestation of the vision that we have received.

 

A God that I have a cultus for is Summanus, one of the oldest of Roman Gods. Romans honored Him at the summer solstice with summanalia (baked bread resembling sun wheels). Since Summanus was regarded as the Night Thunderer, He was thought of as Jupiter’s “Dark Twin.” Pliny wrote “They attribute daytime thunderbolts to Jupiter and ones at night to Summanus.” Varro claimed that Summanus was originally adopted from the Sabines. However, by early Imperial period, the Romans forgot who He actually was. In “Fasti,” Ovid marked the solstice as dedicated to “Summanus, whoever he is.”

 

I see Summanus as the Jupiter of the Night. Dreams are a portal to the Otherworlds, where I feel Summanus’ presence. Tradition has it that the time of the full moon is when the worlds are close. During that time, I felt a subtleness that told me Summanus rules the skies from May to October, while Jupiter reigns from November to April. That is my UPG.

 

Another tool for knowing elusive Gods is divination. This is the traditional manner to converse with the Gods. (Note 1.) Engaging in divination puts a person into a sacred space. Divination shifts the boundaries between the known and unknown. In divination, the answers always stand outside of ordinary time, since Gods are not linear. Since the meaning is immanent, it can be found in trees or stones and other things. UPG comes from pondering the answers.

 

People should share their UPG. By comparing and contrasting theirs with others, a group gnosis can emerge. This is how a fuller picture of the particular God develops.

 

Notes:

Note 1. Never ask the same question twice. It drains the moment of meaning and therefore is useless.

 

In creating Kahina Stones, Hamilton writes that she based her divination system on research, instinct, and respect. She asks the diviner to treat the Stones with love and respect. In return, the Kahina Stones will offer honesty and honor to the diviner.

 

Hamilton divides the Kahina Stones (Note 2.) into three aspects: Fruitful (blue), Unfettered (yellow) and Drought (red). Fruitful means “plenty,” while Drought means “void, the darker side of life.” Unfettered is “freedom of choice that is neither positive nor negative.” “Fish as Fruitful” is security since fish feed the people, while “Fish as Drought” is fear of failure. (No fish means famine.) “Lizard as Fruitful” is a sign of protection since they eat pests. “Lizard as Unfettered” means “prudence and discernment,” since they have a habit of falling on people’s heads.

 

As a diviner, I believe that for any divination system to work, it needs to be rooted in two worlds – this one and the one beyond the waking world. For me, divination is a conversation between the two. Moreover, the system has to move beyond the creator and their particular ideas. For ease of use, the system has to be intuitive so that others can understand it. I have found that the Kahina Stones meet these requirements.

 

In using the Kahina Stones, Hamilton says that they have two quirks. One, they do not always answer the question asked. Two, they never mitigate a difficult answer. As a diviner, I have found this to be true. Like a “Wise Woman,” the Stones do not give easy solutions but instead offer insights to ponder. I have used them for problem solving, since they are best at doing that.

 

Note 1: In North Africa, the Kabyle, the Tuareg, and the Moors are referred to collectively as Berbers. These peoples call themselves, the Imazighen. Hamilton’s husband’s people are the Lqba (the Kabyle), from Algeria.

 

Note 2. The Stones themselves are symbols painted on colored tiles (each color has a particular meaning). Twenty-six symbols are employed on thirty-three tiles, with some of the symbols having multiple meanings.

 

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