Numinati

The Art of Magic

Fools say, "The world is, and I am not."

Brighter fools say, "The world is not, and I am."

The wise know, "The world is, and I am."

-A Numinatic Proverb

Among Vermae, numinati serves as both a generic term for sorcery as well as the identifier for a particular intellectual, ceremonial, and animistic tradition of magic dating back as far as the primal roots of Janei and other faiths. Centering around the primordial experience of the numinous and how it may be harnessed in its most visible, pure forms, numinatic thought has significantly shaped how Vermae culture has perceived magical practices throughout the centuries.

As a magical worldview, Numinati extends back to the first Vermae cultures, though the formalized tradition of it would not be established until the development of iron working and rise of the solar cults. Growing out of rapidly disappearing shamanism, Numinati embraced new sciences such as astronomy and natural philosophy in order to form a new vision of magic, one capable of bridging the timeless, vitalist world of old and the exalted, transcendental visions of the new era. To this end Numinati incorporated traditions of spiritism and folk magic into a greater cosmological framework, justifying the old world of animism by identifying it with the absolute divinity. In this endeavour, Numinati was influenced by both Janei and the rising solar religions, though it would remain free of their complete co-option until the demise of Sun fanaticism and subsequent overpowerment by Janei thought. As a tradition of its own, Numinati is characterized by a few fundamental principles.

• Numinosity. An ultimate transcendence is the fundamental nature of all things, and the driving power of magic. Due to this, all things in the universe are a potential source of power, such as the natural properties of herbs and minerals, the influences of the heavens, the faculties of spirits, or the latent abilities of the soul. This theoretical omnipotence is in practice limited by a samsaric seeming that veils reality, forcing the magician to make use of correspondences while they attempt to bypass such apparent limitations. All is sacred in the truest sense, and thus the machinations of the world of manifest divinities can be interacted with as long as one recognizes their ultimate character.
• Animism. The world is inhabited by persons, and matter in its total sense does not exist, being in reality divine. These persons can mean one good or ill, and should thus be dealt with in the normal sense accordingly, but are ultimately wondered at given their numinosity as described prior. Spirits can be communicated with, beseeched, and called upon in magical rituals. "Ordinary" beings with physical forms and inanimate objects are not separate from this animistic reality, being in this continuum.
• Sympathy. Given that all things that exist have all of the same fundamental potencies within them, hidden modes of connection are extant in the universe. Properties of one object may affect another acasually through similar properties in another object, and vice versa. This conception of the microcosm and macrocosm is not based on objects being part of a greater whole; rather, each object is in and of itself the ultimate reality, and their likeness to one another is what enables the influence of correspondences. This can be likened to how two men can each have similar objects of thought in each of their respective mental universes, projected onto a magical scale.
• Magic. Through various means, numinosity can be directed to manifest concrete effects on external reality. This wonder-working demonstrates the nature of the ultimate transcendence and constitutes the purest form of "worship," fostering gnosis in the practitioner. Magical ethics are subject to the same sort of laws as those that govern the ethics of other means of influencing the environment.

From each of these principles, a variety of specific magical beliefs and practices are derived.

Ceremony: The will alone can work wonders, but left to its own devices it is liable to stray. By manifesting the inner world of the mind into the outer world of the matter, the magician can take direct control of the components of their mind and direct them to useful ends. Gestures, sacred words, ritual tools, and room dressing can externalise the sympathies and powers at the magician's disposal and make them easier to utilize. Further, through assuming the role of the ritualist, the magician's mind is able to separate from the fatalism of worldly illusion and recall its divine nature. This honing of altered states of consciousness and self-mastery is a valuable part of the magician's training. Ceremonial work encompasses a plethora of practices, such as circle-castings, banishings, invocations, exorcism, power raising, and even Godhead assumption.

Astrology: The heavens can be likened to various processes elsewhere in nature, and one knowledgeable in their courses can utilize such information to obtain objective knowledge of other aspects of the universe. In Numinati, astrology is used primarily to obtain a "spiritual forecast" that is believed to affect other magical operations, and divinatory use is relatively limited.

Spirit-Working: Other spirits of the world can be engaged with, each one being the ultimate reality themselves. The magical system of numinati can be applied from any perspective in the universe, and thus other spirits can become a "launching platform" for operations from another angle. In practice, this involves the art of sensing spirits, conjuring them via magical means, engaging in devotional rites, and binding them to various purposes.

The Anatomy Magical: As with the body, the aspects of the individual's spiritual nature can be worked with. One's self that is the ultimate is obviously already perfect, and the chief source of magical wonders, but the various samsaric veils that cover the individual can be parted to allow a greater influx of divine power. Various aspects of the mind are trained via visualization, concentration exercises, or ritual work, and the body too is exercised via breathing exercises and asceticism of varying sorts. The psychobiological dynamic is associated with various magical processes, such as the "power font" of the flowering organs, but this magical reality is held to be from a phenomenological perspective rather than being in the form of various "astral bodies" or spiritual organs being exercised in some incorporeal dimension, though the production of paranormal phenomena through such exercises is recognized.

Talismana: Similar to the mind, matter too can reveal occult virtues when properly prepared. The structure of talismans can vary from besigiled lamens or disks to rings, cubes, and many more sorts of items. All however involve a careful selection of materials in accordance with the sympathies of the intended effect, with the fertile ground of the object then being spiritually impregnated through a magical operation of the designer. From there on, the object can sustain the effect indefinitely. Different schools of thought vary on whether or not this is performed by the object itself, or if the gnosis of the charging operation is mystically held in perpetuity within the magician's mind through the process of talisman creation.

Meditation: Stillness of body and psyche serves as a long-term form of development and provides training in achieving the numinous states of mind that are critical for occult work. Differing forms of meditation vary between how they quiet the samsaric self and in what goals they are intended to achieve.

Divination: Through countless means, knowledge of the future and of hidden things may be obtained. Divinatory practices in general are predicated upon achieving stillness of mind while retaining normal conscious awareness, and usually incorporate some form of randomization method by which meaning can be interpreted. Common forms of divination in Numinati include geomancy, or divination by patterns made on the earth, orthinomancy, or divination by the flight of birds, as well as various intuitive practices by which clairvoyance is directly achieved by the mind.

The specific cosmological worldview of Numinati also affects its perception of the ethical domains and thus of the magician themself. The general values and characteristics of the individual Numinatic, though to some extent varying among different people and overlapping with the attitudes of magicians in general, do adhere to some common precepts.

• Gnosis. The experience of the wondrous and direct use of magic constitutes knowing it, the Ultimate. Knowledge must be directly obtained. Belief alone will not suffice, and worship preserves the samsaric veil that is an insult to divinity. The Numinatic endeavours to always practice magic, to think in its terms, to be magic.
• Self-determination. As the soul is the Absolute, one maintains full responsibility for all of their actions. One cannot blame outside factors for personal failings, and must strive to live in accordance with their will. To this end, the samsaric self must also be silenced, and one must always endeavour to prune the branches that veil their shining Self.
• Agape. All souls are the Absolute, and should be loved accordingly. This love is an unutterable thing, akin to a God loving a God. There is no disparity or inequality in this relationship; it is the true respect between two things which are each independently the Ultimate. The Numinatic is suspicious of the various seemings of this love that can appear in the illusory world, and avoids false charities and false humilities with fervor. The true aspects of the lesser loves of the world are themselves seen as rays of this pure Agape streaming down from on high.

Though the early and overall image of Numinatic practice is vague, many layers of formalisms have been applied to the system over the centuries. Among these include various grades, degrees, and ranks of achievement within the system. Many of these date to the middle era of Janei influence within Numinati, though even in older eras certain informal titles were used to denote specific accomplishments and spheres of competence.

• 1st degree, Venici (Rootman). The aspirant is beneath the earth of their samsaric self, suckling the nutriment of the shining world above through the roots of personal experience and adept instruction. This is a largely probationary grade that includes the general slew of apprentices and neophytes working under the more accomplished, or dabblers engaging in autodidactics. A Venici can be expected to be versed in basic breath meditation, light invocations, and an elementary divinatory method, such as Day Geomancy. The practical powers of the Venici are limited, and this stage is devoted to self-development until they can sprout through to greater gnosis.
• 2nd degree, Avlum (Sensitive). The aspirant has penetrated the earth and taken their first glimpses of the glorious light above. This stage is associated with a certain degree of experienced effects from magical practice. Depending on the individual, this can take the form of a spiritual "breakthrough" moment, or simply a quiet confidence and knowledge gained from a multitude of supernatural events. The initiate has seen something of the Ultimate in their heart, and knows that the world is not as it seems. This catharsis tends to prove essential in the protracted work to come. An Avlum can be expected to be decent in meditation, and has moved on from basic invocations to making specific "calls" to various forces. Their divinatory knowledge has increased, and they are starting to tackle the underlying logic behind whatever system they are using. Some method of Godhead assumption is learned at this stage. The Avlum has begun to be able to make more use of practical magic, and is engaging in trial-by-error. Neophytes and initiates of a higher competence fall under this degree, as do petty sorcerers. Avlum is considered a relatively common "natural" grade to attain for those working outside of the Numinati system.
• 3rd degree, Phoron (Sorcerer). The aspirant has begun to climb the tree towards the light above. Whereas previous grades focused on settling the aspirant into the rudiments of magical working from straight doing, the Phoron focuses on honing their magical theory, seeing what works, what doesn't, where they want to go, and how they will get there. The Phoron begins serious work on custom magical rituals, and is beginning to pursue their own specific magical goals and plans accordingly. This is considered a long, meandering degree as the aspirant acquires spiritual allies, exercises their magical anatomy, and engages in various astral visions to acquire the base of power that will prove essential to furthering their desires. Due to this, Phorons are more popularly known as purveyors of occult services in the wider world (or more commonly in later eras, "weirdos"), as they have a firmer foundation for providing competent magical workings for others and could benefit from the practice and money on a personal level. The Phoron is proficient at meditation and is capable of more complex divinations, having learned more tricks of the system they are working with. The Phoron is also decent at practical magic, and has begun to explore evocation more.
• 4th degree, Tave (Wizard). The aspirant has climbed midway up the tree and carved a hollow in it through their magical efforts. The Tave integrates the efforts of all previous grades, and is the first degree in which one has become the archetypal magician. The Tave can reach gnostic states with ease and deftly perform a variety of magical operations. The Tave by now is well-versed in multiple forms of meditation, and knows which one fits which intended outcome best. The Tave can be considered to have a comprehensive understanding of their chosen system of divination, and has likely started to gain decent knowledge about the workings of other ones. The Tave is knowledgeable about a plethora of invocations and banishings, and can summon up just about any force with relative ease. The Tave also has proficiency with a single system of evocation, and some understanding of other ones. The Tave begins to learn more advanced modes of Godhead assumption, as they look up from the relative stability of their hollow towards the yet more dizzying heights above. The attainment of the grade of Tave signifies when a student has graduated to adepthood, and covers most of those who are seriously involved with occult topics. It is also used to refer to magicians of similar power outside the Numinati system, and mystics or religious folk of significant dedication. The degree is considered the "second plateau" after the first one of Avlum, and it is not uncommon for a Numinatic to remain at this stage throughout their life.
• 5th degree, Joven (Magister). The aspirant has begun another arduous climb to greater glories, aiming for the pinnacle of the branches above. Joven marks a new period of riotous magical activity in the life of the magician, as they utilize all of their accumulated knowledge and begin to seriously add to the established magical lore they have already received through personal investigation. Whereas such experimentation previously served to foster the aspirant's spiritual growth, here it is also intended to benefit those who yet lie in the boughs below. A Joven conducts personal research and creates new coherent, self-consistent additions to the Numinatic system. The Joven's meditation prowess is sharp, and they often begin to sink into deeper states useless for practical magic but conducive to mystic growth. The Joven's knowledge on divination in their primary system has also deepened, beginning to approach mastery, and they are solidly knowledgeable in the intricacies of other systems. The Joven can conduct ceremonial operations effortlessly, and is beginning to apply their new insights to the conjuration of forces. The Joven is adept now in their chosen system of evocation, and has decent knowledge of other ones. The Joven's main front of personal development is centered around Godhead assumption, which takes on a fevered, transcendental tone as they approach the light above. A Joven may take an apprentice under their wing depending on their disposition, and is often in some sense, "paying it forward." Outside of the Numinatic system, venerable magicians and the wise are often considered Jovens.
• 6th degree, Vanya (Magus). At long last, the aspirant has reached the top of the tree. Bathing in the glory of undiluted light, the aspirant prepares to leave the world for its source. The Vanya is a consumnate master of magic; they have comprehensive knowledge of all their previous workings and exercises, and likely many more besides. Their skill is such that they largely rely on intuitive magic, having internalized the essence of all of the countless practices they have worked with and thus being left teetering on the brink of working the wonders of legend. While the Vanya is still (mostly) confined to probability manipulation or (strong) clairvoyant sight in their magical abilities, such powers are exceedingly strong and "coincidences" extremely uncanny, even by occult standards. The grade of Vanya is rarely officially recognized but often intuitively known just by looking at a person. In the Numinatic system, a Vanya is at the earthly pinnacle of their art, and outside of it, the individual is an archwizard or veritable saint. This is the last degree that tends to be ascribed to any person, and it is still exceedingly rare. Most Numinatic systems do not believe that a living person can exceed any degree higher than Vanya, and so the rest of the grades are often described only in vague theoretical terms.
• 7th degree, Zeni (Shining Sprout). The aspirant has left the world behind, and now flies past the light of the moon. This degree is associated with the lower astral worlds, and is accorded many of the traditional supernatural powers, such as levitation. The magical child of the soul is born, and it grows into a fitting form for further exploration as the earthly body departs for its own journey. The dead are automatically accorded this degree, though it is believed that each degree left incomplete in life leaves the transformation all the more painful.
• 8th degree, Leivino (Twinkling One). The aspirant has flown past the moon and now enters the canopy of the stars. This degree is associated with the higher astral worlds and lower archetypal worlds. It is associated with the grand magical wonders, such as causing storms and parting seas.
• 9th degree, Bevon (Blazing Sovereign). The aspirant has flown past the endless expanse of the stars and found their own Sun. This degree is associated with the higher archetypal worlds and the edges of the transcendent veils. It is associated with the classical divine powers, such as omniscience or omnipotence.
• 10th degree, Ovo (Unknown Existence). The aspirant has passed through the Sun and has begun to see the ineffable light beyond light. This degree is associated with the transcendent veils. It is associated with no powers in particular, but includes all of them.
• Beyond the tenth degree lies the Ultimate.

Relationship to Solar Religions: Prior to their demise, Numinati was in decently good favor among the various solar cults of the world, though the communal nature of worship among the solars and the Numinatics' focus on individualism led to a slight antipathy that prevented relations from ever being in complete accordance. Many techniques of sun invocation in Numinati were derived from the solar cults with only minimal changes to account for cosmological differences, and the degree of Bevon was itself influenced by solar terminology. The popular image of the "magical ascent" along the tree towards the light above was commonly interpreted among the solar religions as being a drive of growth towards the sun, and the Numinatics were generally pragmatic enough to let them think of it as a devotional practice rather than one of personal empowerment. The rise of rapid-access media and easy access to historical information in the contemporary era now leaves interactions between solars and Numinatics more heated, though with secularism there is little practical danger in their cosmological conflicts.

Relationship to Janei: Numinati grew from the same intellectual stew as Janei, and in many senses they are almost indistinguishable. Where Janei takes a more passive approach to the world, however, Numinati takes a somewhat more active approach to transcendence, though both share the same general trajectory. The priests of Janei largely only practice divinatory forms of magic, and that being among the seers, with more explicit ceremonial practices being intended largely for luck or fertility and without the complex magical theory of Numinati. Nevertheless, the esoteric sides of the religion has influenced Numinati to a degree, as has Numinati influenced esoteric Janei. The Janei concept of the soul and of the lithri is one of the most significant "imports" from Janei, though purists often work with their own models.

Numinati and Psi: Some of the largest technological developments for Vermae in the contemporary era have been the development of psi-drugs, advanced psychical training, and genetic engineering for improved psychic ability. All of these developments have had serious impact on existing religions that comment on paranormal abilities, and Numinati is the farthest thing from an exception to this. In general, contemporary Numinatics have been extremely open to improving their psychic abilities using secular methods, not least of which because most of the traditional magical techniques produce weak effects, which scientific establishments themselves attribute to psychic powers, when they acknowledge them at all. The situation of "wizards on the street" clogging up institutes and acting eccentric in public with strong psi powers is common fodder for media complaints or even accusations of misleading the public into confusing science with the occult. Rights relating to the freedom of religion prevents such Numinatics from being denied service if they have the cash, however. Numinatic thought itself holds little to say about the subject, other than the inherent good of utilizing paranormal abilities, and many Numinatics mesh the contemporary scientific understanding of psychic abilities into their more traditional magical theories. A small subset eschew any secular aid, however, albeit out of a drive to develop "naturally" than any antipathy to the topic generally. Needless to say, such purists are rarely (if ever) heard levitating, but some are able to achieve clairvoyance successes on par with unaugmented latents.

Good Master

Why did you

Suffer privations

For onescore years

To hover over the waters

When the ferry

Is so cheap?

Dear Child

Do you use the ferry

To reach your destination?