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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.
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 Dealing with someone who is severely depressed involves “Dignitas,” the questioner’s worth and the reader’s reputation. For that, I refer to Rev. Dennis Kenny’s criteria. In “Breaking the Spiritual Care Code,” he gives three rules in counseling mentally-ill people. The first is to consider time limitations. The second is to consider skill limitations, and the third, emotional limitations. A diviner at a psychic fair faces severe limitations of all three. As for me, I lack the necessary skills, time, and emotions to deal with any severe mental illness such as depression. As a responsible diviner, I have a list of hot-lines with me, when I do readings.
 
Rev. Kenny offers several principles to effectively help the person in distress. First focus on the person. The counselor (diviner) lets the woman know that they care about them. Second, they help the woman to understand that referring her to help is a positive action. Most importantly, the counselor has the person involved with the decision to get help.
 
For the case of a suicidal woman, I would establish a rapport with her. I would ask her what she wants from a reading. Then, I would ask if she has considered getting help for her depression. I would also tell her that I have gone through major depression myself, and help is always available.
 
As a diviner, I would let the woman know that the spirits care about her. I would stress that she can heal. She can initiate a positive transformation by deciding to seek help. As for the reading, I would say that it “informs but not predicts.”
 
Works Cited:
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/.
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.
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.
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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.
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 I have been a student since 2007 and now working my Practicum (final project).
 
What were your favorite classes in your major? Why?
“Crystal Divination” and “Tree Ogham and Divination.” I enjoy learning how to divine with nature and its signs.
 
What were your least favorite classes? Why? My least favorite were “Correspondences” and “Planetary Correspondences.” They were too abstract and esoteric for me. They dealt with magical theory, which does not interest me.
 
What classes were the most valuable classes in your major? Why? The most valuable were the Tarot and Astrology classes since both form the basis of modern divination. I believe they were necessary to learn. However, they are subjects, that I am not very enthusiastic about.
 
What new skills did you learn while completing your Major? The new skills, I learned was about exploring Astrology and how to apply its principles to other divination.
 
What discoveries did you make about yourself and your talents? I am a generalist and prefer to learn a multiple forms of divination. I make odd connections beyond the conventional meanings which serves me well.
 
Which classes inspired you to try something next—and if so, how did that work out? The Tarot classes had me to try to learn about Astrology and how the two relate to each other.
 
Even though your major is technically complete, what classes do you feel that you still need to take? How will they help you, academically? I would have like to have taken “Designing Spreads.” I want to understand how a spread works and how it flows from question to question.
 
Have you chosen a minor, and if so, how does it relate to your major, or to your growth as an apprentice Wizard? I chose Lore, which gave me a solid background on how divination developed. The minor presented me with different ideas of how people approach magic.
 
Did any experiences play a role in your wizardly growth, particularly in the field of Divination? I did not participate in any extra-curricular activities because of my traumatic brain injury. However, I started in 2007 attending the Grey School of Wizardry. As a faithful student, I adapted to dramatic changes in the school. I learned how to be fluid in my learning and expectations. The requirements for the Divination major changed over this period, and I changed with it.
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 “The Ethical Psychic: A Beginner’s Guide to Healing with Integrity, Avoiding Unethical Encounters and Using Your Gifts for Good.” By Jennifer Lisa Vest, PhD. 2022. North Atlantic Books
 
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.”
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 Divination by lead is called molybdomancy. (“Molybdos” is Greek for lead.) This divination involves melting lead (Note 1) and pouring it into a bowl of cold water. After the shape is set, it is interpreted.
 
Lead casting is usually done at New Year’s Eve (with Christmas also being a popular time). It is popular throughout Northern Europe and the Balkans. In Finland, it is called “uudenvuodentina,” and in Germany, “Bleigiessen.” Kits for lead casting are sold in stores for New Year’s divinations.
 
Lead, a heavy metal, symbolizes everything that is desired to be left behind. At New Year’s, it would indicate what would be left behind in the old year. Also, lead casting can be used to ward off the evil eye.
 
In Germany, Silvesterblei (lead casting) kits are available in department stores. The kits have lead figures and a spoon. A list of meanings of the shapes and a poem to recite are also included. A candle and a bowl of water needs to be supplied by the diviner.
 
Before melting the lead, the diviner recites a poem, a saying or a prayer. (Note 2). Then they focus on the question being asked. Taking a spoon with a piece of lead, they hold it over the candle flame. (Lead melts at a low temperature.) After the lead melts, it is dropped into the bowl of water. Before pouring the lead, the person says “It is not by my hand, it is the hand of Almighty God.” The shape formed is interpreted for the fortune. The shape can also be held up to the candle flame and the shadow that is cast is read. Also, anything that remains in the spoon can be interpreted.
 
Notes:
Note 1. Since lead is poisonous, tin or wax can be substituted.
Note 2. A prayer could be the Lord’s Prayer.
 
A saying could be “What does the Future hold for me? May the Future bring me only good things!”
 
A poem in a Silvesterblei set:
“In der Silvester-Nacht
wird das Blei zum Schmelzen gebracht.
Es wird gekippt in Wasser, kalt und klar;
rate, was stellen die Figuren dar?
Schau sie an, so wie sie sind;
rätst die Gestalt du nicht geschwind.
Halt sie hinters Licht,
das Schattenbild dir mehr verspricht.
Kommt es dir nicht in den Sinn,
schau auf dieses Büchlein hin.
Es sagt dir frank und frei,
so allerlei…!”
 
Works Used:
Goodman, Nik W. D., “Ceromancy, Metalomancy.” Independently Published. 2021.
–, “Leadcasting: Molybdomancy: The Oracle Art of Metal Casting.” Independently Published. 2022.
 
_, “Molybdomancy: A New Year’s Eve Tradition,” Ulukayin, 26, December, 2021. Web.
https://ulukayin.org/molybdomancy-a-new-years-eve-tradition .
 
Reichmann, Ruth, “The German Custom of Bleigiessen,” German and German-American Customs, Traditions, Origins of Holidays, Web. https://www.mrshea.com/germusa/customs/bleimean.htm.
 
Vuckovic, Aleksa, “Molybdomancy: Divination and the Search for Omens in Molten Lead,” 19 November 2021, ANCIENT ORIGINS. Web. https://www.ancient-origins.net/history-ancient-traditions/molybdomancy-0016088.
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“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 .
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 When Thomas Edison died in 1931, President Herbert Hoover requested that Americans pay their personal respects to the inventor. He asked that everyone turn off their lights for one minute at the same time. This was a fine tribute for the man who not only perfected the light bulb but also invented the electrical delivery system.
 
One problem was that lights were so integrated into American life that some had to be kept on for public safety. This demonstrated Edison’s far-reaching effect on American life. When Edison died, he was the most prolific inventor in American history with 1,093 patents in his name. By changing the landscape of industrial America, he created the 20th Century. His legacy was so profound that technology today would not exist without his visions.
 
Called the “Wizard of Light and Sound,” Edison did more than simply capture light and sound. He established the industrial research lab and the electric power company. Not only that, but Edison’s improved transmitter for telephones replaced Bell’s. (Note 1.) By improving the telegraph, he became responsible for the stock ticker. Rechargeable batteries for electric cars are another Edison invention. (My favorite is the electric bug zapper.) In his works, Edison laid the framework for the modern world.
 
Edison was unique among inventors. By not only dreaming visions not yet thought of by others, he made those dreams come true. By seeing the whole picture, Edison could imagine the potential for something to become much more. This is evident in not only discovering a better filament for the light bulb but also the system for the convenient power to turn that bulb on.
 
Resilient and optimistic, Edison took risks and did not fear failure. One vision, he had was to capture sound. Although he was profoundly deaf, he invented the phonograph. After the phonograph, Edison captured sight with his motion picture camera, and established the film studio. His insights led to the “talking” movies of today.
 
This was a visionary who worked hard to create his vision. Edison said, “Results! Why man, I have gotten a lot of results. I know several thousand things that won’t work.” He believed that his deafness allowed him to concentrate more easily on inventing. Always experimenting, Edison said, “There’s a way to do it better. Find it.”
 
These are the qualities of a diviner: to see the future and wonder how to achieve it. Edison found answers to problems that people did not conceive. Not satisfied with one answer, Edison tried to find multiple answers to each problem. Diviners see multiple futures, and multiple paths to those futures. Edison was not always successful, but he never stopped trying. He strove to provide as a compete answer from different perspectives. This is what diviners do.
 
Notes:
 
Note 1. Alexander Graham Bell invented the original telephone. Edison improved it. Moreover, his carbon telephone transmitter was used well into the 1980s.
 
Works Used:
Clayton, Matt, “Thomas Edison.” Captivating History: Independently Published. 2017.
Klein, Christopher, “When Edison Turned Night Into Day,” 31 May 2023, HISTORY. https://www.history.com/news/when-edison-turned-night-into-day.
History.com Editors, “Thomas Edison,” 17 October, 2023, HISTORY. https://www.history.com/topics/inventions/thomas-edison.
Oy, Kolme Korkeudet, “Thomas Edison, the One who Changed the World.” The History Hour: Independently Published. 2018.
—, “Thomas Edison: A Life From Beginning to End.” Hourly History: Independently Published. 2017.
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 Throughout my life, I have always preferred a table in a public space to do my work which includes writing and magic. A table at the public library surrounded by like people helps me to focus. I have tried dedicated “study rooms” but they always seemed sterile and suffocating. I need the large space, bright light, a window to lookout from, and people shuffling about me. For example, in college, I sat in the dorm lounge to write my papers instead of in my room.
 
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.
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 For my divination altar, I use a blue and gold cloth that I wove. For the Sacred Fire, I have a candle burner. I use an abalone shell for offerings and to burn incense in. For divining, I have three large crystals of celestite, kyanite, and labradorite.
 
Before laying out the altar, I purify myself by washing my hands and the area by sprinkling water. Then I arrange the altar and put on my divination stole. Sitting quietly, I collect myself and focus on my intent to do divining.
 
Afterwards, I light the candle and ask for inspiration from the Sacred Fire. Making an offering of incense in the bowl, I welcome energy and inspiration at my altar. (“I ignite the spirit of my practice, and welcome warmth, transformation, and energy into this space.” (Note 1)) I put my hands over the crystals and charge them to open the spaces between the worlds. I consecrate the altar as a center for my divination by saying “May my divining be fair and true.”
 
After doing the divination, I thank each of the crystals and the altar for allowing the sacred space to be. Then I make an offering of incense to thank the Sacred Fire for being the vertical axis between the worlds. Finally, I thank all of those present for their grace and wisdom. Putting out the candle, I sit quietly before storing my tools.
 
In my practice, I use the spiritual model of magic. I have developed deep connections with the Holy Powers through ritual, prayers, and offerings. In addition, I have devotions to the various Gods of Divination. Therefore, my natural way of structuring spells is to do so with the Holy Powers in mind.
 
My experiences with altars are that they are liminal spaces between the Worlds. The consecrated altar is alive as an entity, while the unconsecrated one is simply a collection of objects. The altar then becomes a holy place for meeting the Sacred Powers. Since my magic is spiritual in nature, I see the altar as the meeting place between me and those Powers.
 
Notes:
 
Note 1. From the Wizardry 100 Consecration Ritual written by Headmaster Nicholas Kingsley of the Grey School of Wizardry.
 
Works Used:
 
Greer, John Michael, “The New Encyclopedia of the Occult.” Woodbury (MN): Llewellyn. 2003.
Mankey, Jason and Laura Tempest Zakroff, “The Witch’s Altar.” Woodbury (MN): Llewellyn. 2021.
Michelle, Heron, “Elemental Witchcraft.” Woodbury (MN): Llewellyn. 2021.
Thompson, David, “High Magick 101.” Self-published. 2021.
Zell-Ravenheart, Oberon, “Grimoire for the Apprentice Wizard.” New Page Books: Franklin Lakes (NJ). 2004.
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 A month ago, I was planning to have several tests to determine how to deal with problems concerning my heart. Two weeks before the tests, I dreamed of squirrels being killed by snakes. For me, it was a brain dream about how scared I was, since I am fond of squirrels. A week before the tests, I drew the Four of Pentacles, represented in the “78 Tarot: Animal Tarot of the Wild” (Note 1) as King Squirrel holding tightly onto to four walnuts, unable to move. (Note 2) That was the Universe telling me I was hoarding my worries, unable to release them. I was making myself sick with worry.
 
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.
neptunesdolphins: dolphins leaping (Default)
As a diviner, I note synchronicities daily to determine whether I can use them later in divination. I record the date, the synchronicity, my feelings about it, and how often it occurs. I also think about how it means to me or if there are any hidden messages. I track to see if the two things that together make the synchronicity keep occurring again.
 
Since I am a diviner, I do have to determine whether it is a coincidence or an actual synchronicity. From my reading of Carl Jung, he was referring to acausal parallelisms which are connected through meaning. Since he was trying to explain the unexplainable, Jung could only attempt to describe the phenomena. According to Jung, “synchronicity is the simultaneous occurrence of a certain psychic state with one or more external events which appear as meaningful parallels to the momentary subjective state.” I interpret that to mean what is happening outside of me corresponds to what I am thinking. As Raven Kaldera, Northern Tradition Shaman, put more succinctly: “There’s no such thing as coincidence, I say. It’s synchronicity.”
 
In general, humans do find patterns in randomness. This is called “apophenia, which is the “unmotivated seeing of connections,” according to Dr. Klaus Conrad (Note 1). Therefore, synchronicities are a form of apophenia. However, the difference lies in how a person finds the correlation to be significant. In working with synchronicities, I have to be careful since with my traumatic brain injury, I am more prone to apophenia. I strive to be the proper skeptic and examine my underlying assumptions.
 
I regard synchronicity to be a “wink” from the Universe. Over a period of time, I have correlated chipmunks with receiving a package in the mail that day. Seeing a chipmunk is not a common occurrence during my day. I usually note them in my nature journal, with other observations. However, when I started noticing these animals, I would receive a package. Sometimes, when I am not expecting anything, a chipmunk will scurry under a parked car searching for seeds. Then later, I would receive a surprise package from a friend. Since then, I have correlated seeing chipmunks with receiving packages in my divination practice.
 
Why associate chipmunks with packages? The commonality is that chipmunks find and store seeds. They are receiving the bounty that the trees offer. Packages can be seen as bounty from the Universe. By my observations, I see the synchronicity between the two disparate occurrences.
 
I do find that the Baader-Meinhof Phenomena (Note 2) does hold true. Once you learn about something, you see it everywhere. However, in my understanding, synchronicity seeks to be noticed and found because it is an energy of the Universe. Since I am a Roman Polytheist, I see synchronicity as the Gods (and Others) speaking to me. I review my observations to see if there are any hidden synchronicities that I may have overlooked. Sometimes my intuition will flash on something and give me a deeper meaning.
 
Notes:
 
Note 1. The “Baader-Meinhof Phenomena” was named by Terry Mullen in 1994. He noticed how the terrorist group of the 1970s – the Baader-Meinhof gang of Germany were constantly being seen where they were not. The phenomena is also called “Frequency Bias” since a person notices something more, once they think about it. It is an error in critical thinking.
 
Note 2. Dr. Klaus Conrad came up with the term in 1958, while treating patients with schizophrenia. Since then, psychologists have realized that mentally healthy people also practice apophenia.
 
Works Used:
AROPA, “Carl Jung: Resources,” 2023. Web. https://www.carl-jung.net/.
 
Kingsley, Nicholas, “Synchronicity Waves – A Deeper Look,” Grey School of Wizardry Forums, 27 April 2023. Web. https://www.greyschool.net/forum/wizardry-dept/synchronicity-waves-a-deeper-look.
 
Luna, Aletheia, “Synchronicity: 7 Ways to Interpret and Manifest It,” 6 December 2022, Loner Wolf. Web. https://lonerwolf.com/synchronicity/.
 
Luna, Aletheia and Mateo Sol, “Synchronicity: Tracking Signs and Synchronicities from the Soul.” 2023. PDF. Lonerwolf.com.
 
Moody, Raymond, Dr., “Making Sense of Nonsense.” Llewellyn: Woodbury (MN). 2020.
 
Radford, Benjamin, “Synchronicity: Definition & Meaning,” 4 February 2014, Live Science. Web. https://www.livescience.com/43105-synchronicity-definition-meaning.html.
 
Richardson, Tanya Carroll, “18 Examples of Synchronicities & What to do When They Happen to You,” 17 January 2023, Mind, Body, Green. Web. https://www.mindbodygreen.com/articles/synchronicities.
 
Rose, Hannah, Dr., “The Dangers of Apophenia: Not Everything Happens for a Reason,” 2022. Ness Labs. Web. https://nesslabs.com/apophenia.
 
Sarah, “A Skeptic’s Guide to Synchronicity,” A Skeptic’s Guide to Witchcraft, 6 March 2021. Web. http://www.obscureclouds.com/a-skeptics-guide-to-synchronicity.
 
Zell-Ravenheart, Oberon, “Grimoire for the Apprentice Wizard.” New Page Books: Franklin Lakes (NJ). 2004.
neptunesdolphins: dolphins leaping (Default)
 
 
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.
neptunesdolphins: dolphins leaping (Default)
Since I am a Roman Polytheist, I usually do not use magic in my practice. However, in reading about wands, I realized that I do use a wand. When I do Roman divination, I use a lituus to mark out a templum to take auspices. The lituus is a curved wand with the top shaped as a question mark. Pointing to the sky or an area of land, I set up a square which I quarter, and then quarter again. This is the templum, which could be thought of as sacred space. I ask my question and note the signs occurring within the templum. I interpret the bird signs to discover what the Gods’ answers are to my questions.
 
In “The Witch’s Wand,” Alferian Gwydion MacLir wrote, “You aren’t begging for divine intervention, you are casting your will upon the cosmos as a person of power and confidence. That is what the wand signifies.” (Note 1.) In using my lituus, I am doing precisely that since I want an answer to my question. I am not foretelling the future but want to find out if I have divine approval for something.
 
In magic, wizards use wands to cast circles and direct magical energy. Wands are also used for channeling magical energy. With a wand, a wizard can write out their intention in the air. Oberon Zell-Ravenheart in “The Grimoire for the Apprentice Wizard,” sums up what the wand means to a wizard. “In ritual, the wand strives to unite our body, mind, and soul with that of universal consciousness to bring into manifestation our magickal desires.” (Note 2.) I interpret that to mean that the wand unites the wizard with the Cosmos.
 
I pondered how I could make a wand since I am limited by my brain injury. Christopher Penczak, a noted wizard, inspired me in his observations about wands. He wrote that wands can be disguised as everyday tools. “I’ve known witches who use their wooden kitchen spoon and mechanics who use their screwdrivers.” (Note 3.) The important point is to be united with the tool so that it becomes a part of you.
 
For a wand, I chose the yellow No.2 pencil. (Note 4.) I use one daily to write in longhand for my exercises to promote brain health. Since for many cultures, words are magic, I regard my pencil to be a magical tool. Dr. Bernard Beitman writes in “Meaningful Coincidences, “words are created to carve out portions of reality that deserve our attention.” (Note 5.) With cursive, I can create and direct my will. (Note 6.) The flow of writing the words out by longhand channels the will of the writer, thereby creating magical intent. Cursive translates my will physically on to the paper much like a wizard writing with a wand in the air.
 
I have always been particular about my pencils. I routinely dedicate them to the Gods to aid in my writing. After placing them on my lararium (Roman altar), I ask Mercury the God of Communication to bless them and my words. For writing poetry, I ask Apollo, the God of the Bards. I dedicate those pencils to the act of creating beauty and truth.
 
For me, the pencil would be appropriate for a wand. It is made from wood, which is a traditional material for wands. Moreover, the yellow color represents the mind. The eraser, which is the pommel, balances the yellow and also represents intuition.
 
Notes:
Note 1. Alferian Gwydion MacLir, “The Witch’s Wand,” P. 170.
Note 2. Oberon Zell-Ravenheart, “Grimoire for the Apprentice Wizard,” P. 104.
Note 3. Penczak quoted by MacLir, P. 26.
Note 4. No. 2 lead is neither too hard nor too soft for regular use.
Note 5. Dr. Bernard Beitman, “Meaningful Coincidences,” P. 10.
Note 6. I write all my essays using cursive in multiple drafts.
 
Works Used.
Adkins Lesley and Roy Adkins, “Dictionary of Roman Religion.” New York: Oxford University Press. 1996.
Beitman, MD.,Bernard, “Meaningful Coincidences.” Rochester (VT): Park Street Press. 2022.
Greer, John Michael, “The New Encyclopedia of the Occult.” Woodbury (MN): Llewellyn. 2003.
MacLir, Alferian Gwydion, “The Witch’s Wand.” Woodbury (MN): Llewellyn. 2021.
Zell-Ravenheart, Oberon, “Grimoire for the Apprentice Wizard.” Franklin Lakes (NJ): New Page Books. 2004.
 
neptunesdolphins: dolphins leaping (Default)
 Pagan, Rebecca Hamilton developed “Kahina Stones: The Wise Woman’s Companion.” The concept of the Kahina Stones is of a wise woman counseling a troubled person, as done in her husband’s culture. (Among the Lqba, her husband’s people (Note 1.), a woman who “keeps the magic” is called a “Kahina.”) Hamilton’s goal was to have a traditional system that would fit into the Pagan world view.
 
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.
 
Notes:
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.
 
Purchase them directly from Rebecca Hamilton at:
https://ravensown.storenvy.com/collections/963525-kahina-stones/products/16057362-kahina-stones-divination-system

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