Preface to a Series on Geomancy: Correspondences as Assemblages

For each of the days of the coming week, you will see a post. Each post is organized around a double letter of the Sefer Yetzirah, a pair of geomantic signs, and a network of correspondences that I have derived from their interaction with each other. These posts are the fruit of a period of exploration and work on my part to introduce the two systems to each other and allow them to engage in a dialogue with each other.

This project develops a sense of mine that magical correspondences have their basis in the active operation of spiritual intelligences and that one of the best ways to develop a flexible system of correspondences is to develop a deeper relationship with the intelligences that produce them. Rather than develop a table of equivalences, the goal of this work is to develop a sensibility for the modes of manifestation for these intelligences.

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[NB] Virtual World

[This is the first of the pages being fed back into the blog. It’s a bit heady, but it has some bearing on the matter of correspondences which I will be talking about in the near future.]

I picked up the idea of the virtual from Gilles Deleuze and it is a concept that has much utility as we set out to discuss what it means to talk about the spiritual world. On this page, I am going to provide a brief introduction to the concept and its applications to occult philosophy. To get at this Deleuzian approach to the virtual I will need to do four things:

  1. distinguish this use of the term from another popular use of the term.
  2. define this term.
  3. detail the relationship between the two uses of the term which partially justifies the same word being applied to both.
  4. highlight how all of this can inform occult thinking.

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Running and Returning

The Sefer Yetzirah enjoins us to both run and return and Ari Kaplan rephrases that in a useful fashion, pointing out that to run is to swing into the mystical and visionary state while to return is to come back to our critical and analytical framework and to subject what we experienced in the visionary state to disciplined contemplation. What we extract from that disciplined contemplation is what we will use to run forth again, to push more deeply into the mystical and visionary.

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[NB] Blocks of Time

One of the tings that I wanted to gently touch on again has to do with something that I said in my last post, about the nature of the work being caught up in hunches, synchronicities, and dreams, one of the reasons that I am quite fond of the tree of life model which treats the sefirot as forms of time. Which is, namely, that it makes clear what so much ritual work is about—a way of developing relationships to time.

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