Early Plasticene Divinatory Talismans from the Journal of the Early Plasticene Archaeological Society
By Dr. Zlerat, translated from the Seempeek.
Any archaeologist worth their salt should have heard of Early Plasticene divinatory talismans, for indeed, there are no more intricate objects related to divination known to humanity. Among all artifacts used for scrying, Early Plasticene divinatory talismans are singularly complex, and overwhelmingly seem to have been used as a regular and mainstream ritual practice within their society. Even the use of crystal balls by the Romans and the employment of black obsidian scrying mirrors by the Aztecs do not compare in either the complexity and value of the objects to their creators or frequency and proliferation of their use.
The basic construction of Early Plasticene divinatory talismans consists of two universal features: a translucent black scrying mirror, almost always created out of plastic or glass, and a talismanic box which would be imbued with magical power during a sexualized charging ritual, whence Early Plasticene divinatory talismans were imbued with their supernatural potency. The most common form of charger was a cable made from precious metals such as copper and less often gold, which likely has a relation to the “silver wire” of astral magic and Kabbalistic lore, though less often wireless chargers were employed as fetishes in the ritualized magico-symbolic copulation believed to imbue Early Plasticene divinatory talismans with their power.
In regards to the ritualistic empowerment of Early Plasticene divinatory talismans, it is remarkable that Early Plasticene divinatory talismans were considered appropriate even for use by children despite their clear sexual origins and frequent involvement in masturbatory and sometimes sexual practices by the Early Plasticene society. This is perhaps similar to the use of the fascinus as a protective amulet even for children by the Roman culture, though the Romans spent nowhere near as much time, money, nor effort on fascina as Early Plasticene society spent with their divinatory talismans, which comprised a core feature of daily life. One curious relationship that can be observed is the similarity between the rune found on the so-called “power button” to the Indic yoni-linga symbol and the frequency of lightning symbolism similar to that of the varja found in Tibetan Buddhism which suggests a derivation of the ritualistic empowerment of the talismans from tantric practices. Many of the connectors that were culturally associated with both power and information, even though they were distinct, were still explicitly referred to as male and female in Early Plasticene grimoires and other magical materials of the period related to the divinatory talismans and associated systems.
Three main types of Early Plasticene divinatory talismans have been discovered: a small handheld scrying mirror with and attached box, a scrying mirror with runes and often other accoutrement, and a large upright scrying mirror that is used in connection with some sort of numerological stick. Of the first type, there appears to be a more complex type that also had an attached numerological stick that had runes written on it, and a simpler type which was essentially just a scrying mirror attached to a magical box filled with semi-precious gems and precious metals as well as various dyed and printed plastics, which presumably increased its scrying power over an ordinary black scrying mirror and also allowed it to conduct rudimentary talismanic functions. The type of handheld divinatory device with a numerological stick appears to predate this kind for unknown reasons, nor is it known what relationship the numerological stick variant had with the larger upright divinatory talismanic mirrors.
Of the type that was often set on a table or desk, there was a smaller variant which could be folded similarly to many of the earlier handheld divinatory talismans and to ordinary nonmagical flip mirrors. These also usually had the phylactery box underneath the assemblage of runes. Supposedly tapping the runes would make them appear on the surface of the scrying mirror. Despite the known mechanism of sensory deprivation causing images to appear within the scrying mirror and sounds to appear coming from the divinatory talismans, the images and sounds were always attributed to the objects themselves and never to purported clairvoyant or telepathic capacities of the users or any other kind of internal stimulus, which shows the incredible superstitiousness of the Early Plasticene civilization. However, a few dissidents did attempt to bypass the scrying mechanism altogether with projects that were occasionally referred to as “virtual reality” and “augmented reality,” though this was only ever a minority opinion, demonstrating the cause of the eventual doom of Early Plasticene society. The larger variant of these objects had an external phylactery box containing precious and semi-precious metals and gems as well as finely-crafted colored plastic among other artificial materials, in which images and sounds were believed to be stored, drawing parallels to other rites such as the tefillin and the Kabbah. It is believed these black boxes might have been inspired by a meteor at some point.
The third type of divinatory talisman, which generally featured only a scrying mirror and some smaller boxes, was perhaps the most central one to Early Plasticene civilization and was associated with the practice of channeling. Rather than the divinatory talismans supposedly connecting directly to the gods and the spirit realm, these kinds were believed to have to have been maintained by a class of psychics and shamans which were referred to by the name of channels. Channels were related to extremely elaborate systems of precious and semi-precious channels and gems, some of which were among the largest Early Plasticene ritual structures. One form of ritual structure is clearly phallic in origin though it was euphemistically referred to as a “broadcast antenna” and would supposedly connect channels in different locations to the black scrying mirrors of some of these divinatory talismans as well as to similar boxes which did not have the scrying mirror component and were believed only to speak and play various kinds of music and sounds.
Since there were so many channels and the groups of psychics and shamans were believed to be far too busy to engage in the scrying and message transmission rituals themselves, structures such as the “broadcast antennae” and smaller “dishes” as well as “cables” would allow others to participate in the rituals. There were also smaller boxes, usually used with the former two types of divinatory talismans, that were used with a magical practice referred to as “wireless fidelity” in which information would be transmitted telepathically through the air into boxes, though this was not considered to be generally useable by human beings and indeed was sometimes considered to be harmful as part of a superstition of the cause of then-prevalent diseases such as cancer, pain, and fatigue. Of course now we know that magical rituals are not the cause of common diseases, though the Early Plasticene was indeed very superstitious. One common exception is many people would claim that they could hear the telepathic signals from devices as some sort of noise, though this was also a malignant and not a beneficial influence. The conception that somehow humanity was innately connected to knowledge or one another or capable of perceiving ultimate truths without the aid of complex ritual seemed to have been the greatest anathema of this civilization.
A factor which I believe is often overlooked in regard to Early Plasticene divinatory talismans is how entwined they were in the Early Plasticene culture of psychotropic drug use, which predominantly comprised of stimulants such as caffeine and to a lesser extent theobromine. In the majority of cultures, scrying mirrors, aside from being much more simplistic, were only used in darkened seance rooms by magicians who had to enter a particular trance state. This author opines that Early Plasticene divinatory talismans were so widespread largely because of the prominence of psychotropic drugs which facilitated their use. Indeed, Early Plasticene stimulant use somewhat predated the development of the infamous intricate magical objects which combined divinatory with talismanic functions in ways not seen in any other known ancient civilization. The author believes that since the mechanism behind scrying comprises of sensory deprivation, the state of alertness facilitated by psychotropic drugs such as coffee, tea, maté, and various chemical concoctions allowed Early Plasticene people to enter a state of sensory deprivation in which they could scry into their black mirrors even when they were outdoors, in broad daylight, and subject to all kinds of distractions.
For more information on Early Plasticene divinatory talismans, see my other articles and those of my colleagues in the Journal of the Early Plasticene Archaeological Society as well as my upcoming book, How the Plasticene Ended: Magic and Superstition Gone Haywire.