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Shub-ni-ga-rash
(to cast the personal fate)
The System of Initiations and Divination
The system of divination used by the Datu is also called
Shubnigarash. The prime root of this Sumerian word is 'shub'
- 'to toss'. The name (T)emple (O)f the (S)even (S)pheres
(T.O.S.S) is a play on the word 'shub'
Shub-ni-garash means to cast ones own fate. To cast ones
fate is seen as choosing one's own path in life. Each figure
on the Tablet of fate is seen as representing a particular
trial and accompanying lesson that act as an initiatory step
on the path of being. This path of being or ladder of
lights, teaches the Datu common sense lessons that aid us in
our evolution, and help us overcome the distracting
difficulties that hinder our oneness of motion.
The Datu were wandering sorcerors and priests and as such it
was impractical to carry a large collection of ritual
equipment. Not only would this be cumbersome, but it would
mark them as different. It was also impractical for them to
carry ritual items made of gold or in any other way
desirable to thieves and robbers.
The datu carried a kit of ritual items that were common in
appearance and miserly in terms of size and weight. There
was the staff, there was a mat that had a pattern on it that
acted as alter, a brass dish for summoning the fire spirit,
a matching silver dish for water, a small knife, a lamp,
sometimes a drum and or rattle, and a collection of amulets
and talismans.
The Amulets were attributed to the elements and planets as
well as the signs of the zodiac. They could number from four
to thirty amulets in total, with the average being four,
eight or sixteen.
If one were having difficulties on the path of being, it
would be helpful if an insight could be gained as to what is
hindering that persons motion.
The practice developed of casting these objects onto the mat
and reading the amulets in relationship to the places they
occupied on the patterns of the mat. Another consideration
of how the amulets fell was whether they landed 'heads' side
up or 'tails' side up.
The amulets had two distinct sides, the front being 'heads'
was seen as positive, and the back or 'tails' side was seen
as negative.
In this way any amulet could give two senses of meaning, an
earth amulet could be positive earth (tranquility) or
negative earth (stagnation). If the negative earth landed in
the place of fire on the mat, it would imply a fiece
stubborness that is bolstering the will.
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Divination
methods for the Tablet of Fate
There are several methods by which one may shub (throw)
shubnigarash. the first three methods generate figures from
the tablet of fate, and do not use the mat for reference.
The fourth method uses the mat.
1. SINGLE AMULET METHOD:
one may take any object with two distinct side and shub the
object for each level of a figure. Each shub gives a heads
or tails and thus one dot or two dots. Most often this
method is used to generate a single figure from the tablet
of fate.
FIRST THROW (tails)
o o= (zero) negative is the root (negative is also a
polarity)
This is the figure called Katu (that which falls)
SECOND THROW (heads)
.o o= negative is the root
. o = positive is the polarity
This is the sign for water, it is seen as positive under
negative, and the binary number 01 (0+1)=1
THIRD THROW (heads)
.o o
. o = water is the root
. o = positive is the polarity
thus; positive water, this is the sign for the planet earth
(the god Ea), and the binary number 011 (0+2+1)=3.
FOURTH THROW (heads)
.o o
. o
. o = Ea is the root
. o = Positive is the polarity
thus; positive Ea, this is the binary number 0111
(0+4+2+1)=7
Yes- the Answer is outside of you
follow your path well, kneel down and act with strength
Th [22] (400)
BASHMU SHA REESHUM - THE HEAD OF THE SERPENT
Tebuenki
(The rise of the Enki)
The writ of girtab The scorpion 0111
namtar
Libra
Wind of Water
Observant
The heavenly waters, the heavenly wings, open the places of
outer dreaming, and the heavenly appointed bond above the
appointed fortress. You are the wind that unlocks the
champion, the wind that removes the beast.
namtar
.O...O O Air of Water
.O.... O
for outer answers, searches, hunting, observant, awareness
of existence, exoteric knowledge
ADVANCED METHOD FOR COMPLETE ANSWER:
one may use four distinct objects that have two distinct
sides each. In a four level figure each level has an
elemental attribution, the top level is air, the second from
the top is fire, the second from the bottom is water, and
the bottom level is earth. The amulets will each be
attributed to one of the elements and thus when the datu
throws them they will produce the four levels of the figure.
.o o = wind amulet tails side up
. o = Fire amulet heads side up
. o = water amulet heads side up
. o = earth amulet heads side up
One may use three amulets to produce a three level
(planetary) figure
.o o = wind amulet tails side up
. o = fire amulet heads side up
. o =water amulet heads side up
This method is usually used to cast two figures of the same
type. The eight, three level figures have sixty four
potential combinations, and the sixteen, four level figures
have two hundred and fifty six potential combinations.
The first figure cast is the figure heading, the second
figure cast is found on the sub-list of figures. for example
let us say that we cast the following figure first.
.o o = wind amulet tails side up
. o = Fire amulet heads side up
. o = water amulet heads side up
. o = earth amulet heads side up
This would take us to the section of the book about the
sixteen (last series of the tablet)
BASHMU SHA REESHUM - THE HEAD OF THE SERPENT
Bashmu Sha Reeshum
Tebuenki
(The rise of the Enki)
Wind of Water
to go outward.
.O O
. O
. O
. O
we would then cast a second figure
.O O = Wind amulet tails side up.
.O O = Fire amulet tails side up
. O = water amulet heads side up
.O O = earth amulet tails side up
going down the sub-list we find:
Tebuenki-Katuenlil
.O O
.O O
. O
.O O
17 Chemosh gave him the arrow of Courage.
It would imply having faith in an others ability to
accomplish a goal, and it would imply a time for courage
3. THE FIFTEEN OR SIXTEEN OBJECT METHOD:
The last section of the Tablet of fate has sixteen, four
level figures, numbered 0 through 15. In the fifteen object
method the datu will shub the fifteen objects and then count
the number that land heads side up, and that number will be
the serial number of the figure for example:
Seven of the objects land heads up thus we go to figure
seven (in serial order).
.O O
. O
. O
. O
If all fifteen objects land tails side up it would mean the
figure zero
.O O
.O O
.O O
.O O
(remember they are numbered in serial order as 0-15)
One may also use sixteen objects. In this method, we cast
just like in the fifteen object method, but we subtract one
from the result. Thus eight heads up = 8-1 =7
.o o
. o
. o
. o
In both methods if all the objects land tails side up on
both throws, it is taken to mean that the tablet will not
answer now, and the datu puts away his shubnigarash.
Remember that one usually casts two figures as in the four
object method.
4. THE FULL THIRTY OBJECTS WITH MAT:
In this method there is an amulet for each of the thirty
figures of the tablet of fate. The items are cast on the mat
and then interpreted according to position on the mat and if
the objects land as heads or tails. It is beyond the scope
of this work to give a full explanation of this method of
shub as it gives 1800+ basic combinations of amulets and
their places on the mat. With the possibility of more than
one object landing in a given place on the mat, there are
literaly thousands of combination possible.
Only a tremendous amount of familiarity with the figures of
the tablet will allow a true interpretation of this method
of shub, and it is the intuitive understanding of the tablet
that will cause this method of shub to release it's secrets.
The datu begins by laying out the divining mat oriented to
the direction that exemplifies the energy in question. for
example if the question is about stillness, the mat is
oriented to the north. North is the direction attributed to
the element of earth and earth has the connotation of
stillness.
Once the mat is oriented and the objects are gathered in
both hands, the reader reaches to the center of the mat. The
reader rubs the objects back and forth in the hands in such
a way that the objects drop from the hands in small numbers.
The reader moves the hands along a clockwise, outward spiral
path till all the objects have fallen or the hands have left
the area of the mat. If objects are left in the hand, they
will be set aside for a moment while the results of the shub
are interpreted.
The results for the mat being read in their entirety, the
mat is cleared and the left over objects are cast in the
same manner as before and the results are interpreted as the
hidden information that the querent is blind to.
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