Reviewing the Trithemian Conjuration: Four Kings or Four Angels?

Where were we?  We’re in the middle of discussing the early modern conjuration ritual The Art of Drawing Spirits Into Crystals (DSIC), attributed to the good abbot of Spanheim, Johannes Trithemius, but which was more likely invented or plagiarized from another more recent source by Francis Barrett in his 1801 work The Magus, or Celestial Intelligencer.  Many who are familiar with it either read it directly from Esoteric Archives, came by it through Fr. Rufus Opus (Fr. RO) in either his Red Work series of courses (RWC) or his book Seven Spheres (SS), or came by it through Fr. Ashen Chassan in his book Gateways Through Stone and Circle (Fr. AC and GTSC, respectively).  I’ve been reviewing the tools, techniques, and technology of DSIC for my own purposes as well as to ascertain the general use and style used by other magician in the real world today, and right now, we’re in the middle of focusing how DSIC instructs the table and pedestal to be made.  Last time, we went over the form and design of the pedestal which supports the crystal and which stands on the table.  If you need a refresher, go read the last post!

Okay, so we have the crystal, and we’ve got the pedestal made with the engraved plate of gold that surrounds the crystal (or some variation on that, or none at all, depending on the approach you want to go with).  With that done, we can now get into the second half of the main apparatus of DSIC: the table upon which the pedestal itself sits.  What does this table look like?  We have this description:

…the table on which the crystal stands the following names, characters, &c. must be drawn in order.

First, The names of the seven planets and angels ruling them, with their seals or characters. The names of the four kings of the four corners of the earth. Let them be all written within a double circle, with a triangle on a table; on which place the crystal on its pedestal: this being done, thy table is complete (as in the Fig. D,) and fit for the calling of the spirits…

Let’s break this down:

  • The things that are mentioned must be drawn in order.
  • The things that are mentioned must be drawn within “a double circle”.
  • The things that are mentioned are: “the names of the seven planets and the angels ruling them with their seals or characters”, and “the names of the four kings of the four corners of the earth”.
  • A triangle is also on the table, in which the pedestal is placed.

When we talk about “the four kings of the four corners of the earth”, what names are these?  Although DSIC doesn’t explicitly say, the general consensus that nobody disagrees with is that these would be Oriens in the East, Paimon (or Paymon) in the West, Egyn in the North, and Amaymon in the South.  Joseph Peterson of the very Esoteric Archives itself gives a wonderful note on this topic:

There is considerable variation in identification of the four kings of the cardinal directions. Here are a few: Agrippa, OP2.7 has (E, W, N, S): “Oriens.Paymon.Egyn.Amaymon”, however in OP3.24 he says, “Urieus, King of the East; Amaymon, King of the South; Paymon, King of the West; Egin, King of the North, which the Hebrew Doctors perhaps call more rightly thus, Samuel, Azazel, Azael, Mahazuel,” (See Cichus In Sphaeram Mundi, f. 21 apud quem: Zoroa. Fragm. O104; cf. Salom. ff. 28v-29r; sed addict. K: Reuchl. Arte 3, sig. O7r) MC has: “Bael, Moymon, Poymon, Egyn” or “Asmodel in the East, Amaymon in the South, Paymon in the West, and Aegym in the North”; “Oriens, Paymon, Egyn, and Amaymon”; or “Amodeo [sic] (king of the East), Paymon (king of the West), Egion (king of the North), and Maimon.”

That said, many people use the four archangels Michael for Fire, Raphael for Air, Gabriel for Water, and Uriel for Earth instead of the four kings (as I myself have in the past).  What gives?  Such a table design that uses the four archangels instead of the four kings is mostly credited to Fr. Rufus Opus; even though Fr. RO isn’t the only one to have done it this way, he is the one who most people attribute this design to.  As a result, there’s periodically debate about whether to use the four archangels or the four kings.

Personally, my own work has never significantly involved these spirits beyond a token chat, and even to this day, they’re in this grey area of things that I’m aware are important, but I’m not entirely sure why.  Thankfully, Magister Omega of A Journey into Ceremonial Magick posted a wonderful summary of the four kings in the grimoire tradition, and there’s plenty to show how important the four kings can be, especially for goetic magicians, but also for us as far as DSIC is concerned.  While Omega does cite GTSC and Fr. AC’s own personal view as well as UPG from the angel Metatron, he also cites the good Dr. Stephen Skinner and a number of other authors (I can spot some of Jake Stratton-Kent’s words in there, too):

The four kings are spiritual creatures (and therefore winged) but they are demon kings not angels…

The Kings cannot be approached in the same way you might approach the Archangels.  Start with the lesser demons. Threaten them with the name of their King if necessary.  Only after you have bound a few of the hierarchy, then think about the Kings.  You can use the Kings name without having previously called him (that is just the way it works). …

The Kings open the Gates, not something anyone should do unless they really know what they are doing. Their names are useful to enforce discipline on the spirits belonging to their legions. But, as Frater AC mentioned, they are not the ones you would choose to personally grant the usual run of wishes.

It’s odd to me that we would need the use of the four kings, then, if we were going to use DSIC just for angelic conjuration, but that’s just it: the way DSIC is written (and, as we’ll see later, the sources that DSIC itself builds upon and pulls from) implies that it can be used for angelic/theurgic works as well as goetic/non-angelic works.  In that case, the four kings would be recommended, because it does enforce a sort of authority upon whatever’s being conjured—unless they’re not under the authority of such spirits at all.  But, as Fr. AC said, it may not be about authority at all:

As [the archangels and angels] are the vertical, they are the horizontal.  They are the morally neutral yet powerful governors between the planes of existence.

Still, it’s not like there aren’t multiple traditions of Western magic and cosmology at play here, nor can we ignore that there are different eras and developments in those lines.  It’s simply a fact that many (not all) people haven’t worked with these four kings, needed to work with them, or even had a cosmology that required their presence or their roles in ways that Skinner or JSK or others would describe them, both now and for centuries into the past.  Plus, there are also those who have different views on the roles and nature of these four kings and their relationships to the angels; one person’s UPG is another person’s dismissed rubbish, after all.  If you work with the four kings or recognize them as important in your cosmology, great!  If not, then that’s also fine.  After all, there’s more than one way to skin a cat: there’s no one way to consider the role or nature of the four kings, and no one way to do conjuration (even with DSIC, with all its extant variants).

Now, back to Fr. RO.  What does he say about his design that omits the four kings in favor of the four archangels?  He explains a bit from RWC, specifically in Lesson 6 of the Black Work class:

The Table of Practice is a symbol of the cosmos. It contains an outer circle with the names of the archangels of the spheres, and symbols of their planets. Within that is another circle, this with the names of the Four Angels* of the corners of the Earth. Within that is a triangle with a pentagram, the Star of David with a Yod, and a Maltese cross.

The outermost circle represents the Seven Heavens and the Intelligences therein. They are the governors of the spheres, and their presence helps ensure you get the spirit you’re looking for when you perform your conjuration. The Elemental Kings provide the gate to the material realm, so the spirits can influence your life materially, if necessary, but they also make sure that any spirit you call up of a terrestrial nature won’t go ballistic and eat your soul, leaving you dead by dawn.

These two circles together represent the meeting of the Heavens and the Earth in your temple space.

The triangle in the center of the circle is rather unique. Triangles are used in conjurations as the place the spirit manifests. In the Lemegeton’s Goetia, the magician stands within the center of an elaborate Magic Circle, and the Triangle is placed outside the Circle. The magician is theoretically safe from the evil of the demonic spirits he’s conjuring because the triangle constrains the spirit, and the circles provide further protection.

In The Art of Drawing Spirits into Crystals, the source book for the Modern Angelic Grimoire, the magician sits or stands within a Magic Circle, but he’s got the Triangle of Art engraved on the Table of Manifestation inside the protective circle with him. The triangle is within another set of circles to protect him, but it’s different from most of the other approaches to conjuration I’ve seen.

I like it better with the spirit in the circle with you for purely practical purposes. It makes it easier to sit in front of the Table of Practice and do the scrying, the crystal can be right there in front of you instead of across the room.

It should be noted that in the Modern Angelic Grimoire, I adapted the Table of Practice from the original instructions. The circles and the triangle are on the Table that you use, but then you’re supposed to build a separate device to hold the crystal ball you conjure the spirits into.

Bryan Garner, also known as Fr. Ashen, has recently written a book on The Art of Drawing Spirits into Crystals. He created the tools as specified in the instructions, and if you want to see how it’s supposed to look, you can see pictures of what he came up with in his interpretation on his blog. He added in some stuff from his experience in traditional Solomonic Magic, but it still remains completely in harmony with the original manuscript.

I tell you this because the things I do, the things I teach are my interpretation, my “Kabala” or “Revelation” of how the grimoires are to be used by magicians who want to use a system that’s proven really effective to me. I encourage you to go back to the sources. In this course, I’ve provided samples and excerpts, but in support of my approach, to make clear certain points that I have found to be really important.

But I’ve filtered it the way I think it should be filtered, and I’ve had good results, but you need to go back to the sources and read them for yourself, explore them with the aid of the spirits. Invest in Tyson’s Three Books of Occult Philosophy, or read them for free on

When I put the Table of Practice together, I merged the thing that’s supposed to hold the crystal with the Table of Practice image to accomplish the same functionality as the original design. I didn’t have the ebony and gold to follow the instructions myself, so I made do.

It should probably be noted that this was all done after I attained Knowledge and Conversation with my Holy Guardian Angel. The modifications and adaptations I made were made based on things he had revealed to me as I was studying that and the Scale of the Number 4, and some other things that were percolating in my sphere at the same time.

So it’s not totally made up, but it’s not “by the book” either.

Regardless, it works rather well.

So I put all the symbols where they belonged on the Table of Practice. The triangle is where the spirit appears, and that’s in the center of the Circles.

* Some people say to put the names of the Elemental Kings there, Oriens, Paimon, Amaimon, and Egyn. I prefer the angels, your mileage may vary.

He goes on more at length about the specific symbolism and role of the individual symbols used in the Table of Practice according to his own design, and he sums it up at the end:

Taken altogether, the Table of Practice represents our relationship with the Seven Governors, the Four Elemental Kings, and the Process of Manifestation. It is designed to provide the place where a spirit can manifest, and to give us a shared space between the Heavens and the Earth in which we can work together to accomplish the things we have to do.

Note how he says “Four Elemental Kings” here, even though he’s using the four archangels.  This is because of his interpretation of how Agrippa describes the four angels in his Scale of Four (book II, chapter 7) as the “four Angels ruling over the corners of the world”, in contrast to the “four rulers of the Elements” (Seraph, Cherub, Tharsis, and Ariel), the “four Princes of Devils, offensive in the elements” (Samael, Azazel, Azael, and Mahazael), and “the four Princes of spirits, upon the four angles of the world” (Oriens, Paymon, Egyn, and Amaymon).  On top of them being “rulers over the corners of the world” (which does match the DSIC phrasing), he might have gotten an explicit “king” notion, I presume, due to their correspondence in the Tarot as the Kings of the four suits: the King of Wands to Michael of Fire, the King of Swords to Raphael of Air, and so forth.  It’s not a conventional or historical understanding of the four kings, sure, but it’s not a wrong interpretation, either.

That said, Fr. RO does touch on the role of the four kings of the directions.  In his Lesson 4 of the Black Work course, he says:

Then there are the Four Princes. They aren’t nearly as good as the Angels. The astute student will recognize that at least two of them show up in the Lemegeton’s Goetia as Kings or otherwise as rulers of the Demons. Paimon has a seal and a description in the grimoire, indicating he is one of the rank and file of that system, while Amaymon shows up in a description of Ga’ap, who, among other things, can teach you to consecrate the things “under Amaymon.”

But these guys are not demons, at least, not of the type that will come to you and cause you illness and sickness in order to make you suffer and call out to god for salvation. They can do that, of course, just like the angels can, but they are not specifically designed for that.

These four Princes represent the “neutral” spirits of the elements, and they are as far as close as I get to working with demons these days. They are like the worker bees of the elements, in my experience. They, and their assigned legions, are the ones that oversee the manifestation of the elemental directives of the spirits higher up in the, uhm, hierarchy.

I call on these spirits when I’m doing a banishing ritual, when I’m conjuring up some Genius Loci, or when I’m looking for some instant physical manifestations of something in particular. The last type of conjuration, for instant relief of a desire, is where things get sketchy. It’s generally a bad idea to try to conjure on the fly, but having a good relationship with these four princes can be useful.

I also want to note that Fr. RO began using this design of the Table of Practice as least as early as the start of 2007, because he gives an image of a simple form of it in a post from January 2007, though he mentions beginning to write his Modern Angelic Grimoire back in October 2006, suggesting he was likely already using it around that time.  However, more recently, Fr. RO put out another version of the Table of Practice on his own Facebook page in a post dated May 31, 2015, pretty much identical (with one exception which we’ll get into next time) except using the four kings instead of the four archangels, with the following caption:

I’m preparing to give the Seven Spheres Live course, and going through the slides, I remembered that I corrected the Table of Practice in the courses, but never bothered to say anything publicly about it. The Table of Practice I put together for the Modern Angelic Grimoire used the names of the Four angels of the corners of the world from Agrippa’s Scale of the Number Four.

At the time I put that together, I didn’t know anything about Goetia, or the terrestrial Princes, and since they weren’t called out specifically by name in the Art of Drawing Spirits into Crystals, and because I wasn’t sure about working with “demons” at the time, I went with the Angels. It was super effective so I didn’t think it mattered when I went on to other things, and even though I am now very comfortable working with Oriens, Amaymon, Paimon, and Egyn, I never bothered to update the graphics. 

Jake Stratton Kent mentioned it annoys him to no end to have the Angelic names on the Trithemian Table of Practice, cause it’s not technically right (even though it works fine in practice). So I promised I’d fix it in the course, and I did, but for those who haven’t seen the more accurate version, here it is.

Even by Fr. RO’s own admission, the use of the four kings is the correct set of names to use; it’s just that this version never made it into RWC or even SS due to his thinking and approach at the time.  Well, to use his exact words, it’s the “technically right” and “accurate” approach—which doesn’t mean he necessarily agrees with it or that he disavows using the four angels instead of the four kings.  He probably does, but as many people who use the four angels can attest, it’s still a workable method, and so it’s not fundamentally wrong in practice even if it doesn’t agree with the DSIC instructions.

However, remember how I said that Fr. RO wasn’t the only one who used this design choice of the four angels instead of the four kings?  So too did Fr. Acher of Theomagica, as he explains in his own post on the Trithemian Table of Practice, which he developed around 2009.  He explains his own design choices, too (emphasis mine):

On first reading it was clear we needed to amend this design to fit our budgets and purpose. In the original description the whole device is made up of four elements: the crystal, the gold plate, the ivory/ebony pedestal and the table. While we were committed to staying true to the essence of the original, we had to amend the design to match our limited crafting skills as neither of us is a goldsmith nor a carpenter.

After several weeks of study we landed on a design that brought all the carvings together on a horizontal wooden table onto which the actual crystal would be placed. As we had set out to design a table each, we decided to create one fit for a crystal and the other fit for a black mirror.

The actual elements of the carvings are given as follows:

  • These 3 symbols inside a circle around the crystal:
  • The Tetragrammaton next to or around the three symbols
  • Then the names of the 4 archangels, Michael, Gabriel, Uriel and Raphael
  • On the opposite side of the table the “names, characters, etc.” (sic!) of:
    • the seven planets with their seals,
    • the ruling angels with their seals and
    • the names of the four kings of the four corners of the earth

Of course at the end of the day the whole table had to fit on our altar in the middle of the circle of art. After measuring the maximum space we could give to the table it turned out it couldn’t measure more than 13 inch (30cm) in diameter. Secondly, we knew we wanted to create the whole table from wood and carve all seals, characters and names on it – rather than just painting or drawing them on. Thus we tested carving magical seals into wood with a standard Dremel device and the finest drill applicable. This allowed us to understand the maximum amount of elements in our design that would fit onto a wooden disc of 13 inch diameter.

After these practical considerations we went back to the drawing board and came up with the following design:

We clearly took artistic freedom here and e.g. brought together the seals of the front and back of the table as well as the table and the pedestal on one single surface. We also decided to drop the names of the four kings of the corner of the earth; it would have simply congested the design we had in mind. However, we still felt confident as this version created a full magical circle around the actual crystal. This was a desired effect as the crystal would be used as the locus of manifestation and would be placed inside our circle of art on the altar. Thus any spirit materializing in the crystal would be bound by the circle, names and seals on the Table of Practice.

Since Fr. Acher was doing his work with the Trithemian approach in “late 2009”, this design certainly postdates Fr. RO’s own, but the way Fr. Acher writes, it sounds like he may have come up with the design independently from Fr. RO.  He might have been influenced by Fr. RO for all I know—I’m pretty sure there was at least some back-and-forth between them over the years, especially as far as some of their Arbatel work was concerned, I believe—but I’m not sure that was the case.  And, by Fr. Acher’s own admission, he took “artistic freedom” in the design of the table, but I don’t think anyone would deny that Fr. Acher has gotten good results all the same with his design choices.

Either way, we have at least ten years of people using the four archangels instead of the four kings, and it’s been shown to be another effective approach regardless of how accurate it might be according to the instructions given in DSIC or how much goetic magicians might complain about it or chide others (Al).  It’s also important to remember that neither Fr. RO nor Fr. Acher made use of a separate pedestal for the crystal; if they had, then there wouldn’t be an issue, because the four archangels would go on the pedestal and the four kings on the table.  Because they dropped the pedestal in favor of convenience and expediency, they combined the design instructions for the pedestal and table.  And, importantly, their methods still work without breaking DSIC.

Still, this topic periodically comes up in talks with various magicians, especially as source of debate, as I said earlier.  There’s a fascinating discussion from December 2014 in one of the Facebook groups I’m in that went into the topic at length.  While I won’t quote specific people (Jake Stratton-Kent, Fr. RO, Jason Miller, Fr. AC, and others got all into the discussion along with many others in a ~150-comment thread), here’s the gist of some of the points that were discussed and brought up for the general consideration of my readers:

  • Using the four archangels instead of the four kings can be an unnecessary, unfortunate, and retrogressive sanitization of the grimoire, if not outright being “wussy”.
  • Using the four kings seems to have become more popular in modern general practice after Fr. AC put out GTSC, which has a more accurate rendition of the table from DSIC, yet people were still get results with it anyway.
  • Using the archangels and not the kings can be seen to (but doesn’t necessarily) erase the option of working with elementals, emphasize celestial entities instead of chthonic ones, and result in an imbalanced spiritual approach.
  • Using the archangels may be more appropriate for working strictly or mainly with celestial and angelic entities generally.
  • Using the kings can help “ground” heavenly or celestial entities into a more worldly form, which would be better for actually “drawing spirits into crystals” and, moreover, to a concrete or visible appearance.
  • Some who have used the four archangels at one time and others the four kings at other times get good results either way, so in some ways, the choice boils down to one’s preference and comfort levels working with either set of spirits, but this may also be dependent upon one’s worldview in terms of which is more useful or whether they’re equally useful.
  • Others report that using the four archangels gets results both with conjuring angelic entities as well as demonic, but demonic results always tend to fall short of angelic ones.
  • Others report that the general effect of the ritual is different.  Using the angelic names facilitate more “astral” experiences, being in the realm of the spirit rather than the spirit being in the crystal, while using the king names facilitate a more traditional conjuration experience with the spirits appearing visibly in the crystal.  This might be due to the angels encouraging spiritual elevation and ascension through the spheres, and the kings due to their expansion and facilitation of manifestation on material planes.
  • The four kings, from a grimoiric point of view (especially in light of the fact that many grimoires say that these four entities are not to be conjured directly), provide a necessary warden and converter for various entities to be communicated with from the many levels of reality, whether physical or astral or celestial or something else.  They are, essentially, neutral powers that moderate exchanges between different planes or spheres.
  • Using the four archangels can be seen as redundant or repetitive, considering how several of them overlap with the angels of the planets, leading to the same name engraved in multiple places on the Table.
  • If you consider the circle of names from the pedestal to “overlay” that of the names on the table, then the names of the angels would “cover” those of the kings.  This suggests a binding, controlling, or thwarting influence to the angels who would be seen in command over the kings.  In that light, the presence of the four angels would suggest or imply the presence of the four kings who would be literally and metaphorically “under” them in terms of power or rulership.
  • Even if one doesn’t much care about the specific distinction between the use of angel names and king names in this specific case, it can matter when one considers their overall approach to Neoplatonic cosmology as used in Hermetic or Solomonic ritual, as well as keeping in line with the extensive history and current of tradition that’s repeated time and again in grimoiric literature.

The fact is that DSIC (almost certainly) prescribes the use of the four kings Oriens, Paimon, Egyn, and Amaymon on the table itself, but because it doesn’t explicitly give those names, there is a DSIC style that arose with Fr. RO and (maybe) Fr. Acher of interpreting this to use the four archangels Michael, Raphael, Gabriel, and Uriel for the same purpose with either exactly or approximately similar results.  Which DSIC approach you use is up to you—and it’s important to note that, for the most part, most people using either approach tend to omit the use of the pedestal and combined the inscriptions on the pedestal with that of the table, where you need the names of both the angels and the kings.  Using either set of names on the table works, but depending on your specific approach, need, and cosmology, one set might work better than the other, or it might not; there are a lot of variables and theories here, and it can be justified any which way.  However, if you want to take a strict approach to DSIC, then you’d want to use the four kings on the table and not the four angels, but having the four angels kept using the pedestal.  (Or, perhaps, placed somewhere else on the table to accommodate the lack of a pedestal.  We’ll talk about that option soon enough.)

The most common approach most people take when using DSIC-based conjuration is that they generally tend to omit the pedestal entirely and only use the table.  This means that, unless you’re going to use some sort of unusual combined approach that has both the four archangels and the four kings at the same time on the table, you’re going to miss out on one group or the other.  Depending on how you view the roles of either or both sets of entities, you might consider it a loss or you might not.  However, I think there’s one thing that we can rule out from the list of concerns raised in that discussion thread from above: that having the four archangels from the pedestal on the table itself is “redundant or repetitive”.  For one, the four archangels are not the planetary angels; Michael of the Sun is not Michael of Fire, and Uriel isn’t planetary at all (despite what DSIC might say about him being an angel of Venus).  The name might be the same, but DSIC (and a number of other texts) that a both a spirit’s name and office are significant, and the offices of these spirits are different, which effectively makes them different spirits.  If this was truly just a repetitive thing, then these four angels as a distinct, discrete set shouldn’t appear anywhere at all on either the pedestal or table, which are meant to operate together as a single overall apparatus.  But they do, which means they’re not unnecessary.

For myself?  Because I started with RWC, I’ve used the four angels approach, and that has gotten me to where I am today; I don’t think anyone can really say that it’s ineffective, because I’m quite the counterfactual anecdote that it’s not (along with Fr. RO, Fr. Acher, and many others).  That being said, if I were to start again knowing what I know now, doing what I do now, I’d probably use the four kings approach, and if or when I make myself another table, I would probably use them instead of the four angels, incorporating the four angels somewhere else, so long as both sets are present.  If nothing else, I’ll have another table to experiment with and can draw my own experiential conclusions from that, and perhaps use the two separate tables for different purposes.

So much for the kings versus angel debate.  Thing is, this is just one part of the contents of the table; we’ll get into the rest of the fun stuff next week when we talk about the planetary considerations.

On Prayer Beads, Devotions to Gabriel, and a New Way of Doing Just That

I think that, as of this moment…god, how many sets of prayer beads do I have in my temple room? Seven chaplets for the archangels I made myself, one rosary each for Mary the Theotokos and for Saint Cyprian of Antioch and for my ancestor shrine, a chaplet of Saint Cyprian of Antioch I designed myself, an Orthodox Christian prayer rope, a set of tiger’s eye prayer beads I made for solar work (specifically for a variant of my Consecration of the Twelve Faces of Hēlios), a set of labradorite prayer beads I made for my Holy Guardian Angel, a chaplet for Hermēs based on the work of the good Dr. Jeffrey S. Kupperman (yes, that one, the one with the book! he put out a wonderful novena rule and chaplet for Hermēs not too long ago), and a set of Islamic prayer beads (misbaḥa) for my ancestor shrine for one of my spirit guides. All told, that makes 16 different sets of prayer beads scattered throughout my temple, though admittedly I don’t use all of them; sometimes they’re there more for the shrine’s sake or the use of the spirits rather than my own. I used to have a rosewood mala for my old Buddhist stuff, but I’ve since gifted that away to a friend who can put it to better use since there’s nothing more for me to do along those lines or practices.

What? I like the convenience, customizability, and attractiveness of prayer beads. They’re useful, they’re tangible, they let the body focus on one thing and allow the mind to focus on another in a semi-autonomous way.

Well, lately, as part of my burgeoning geomantic devotional practice, I’ve been getting more interested in Islamic prayer methods. Credit where it’s due: Islamic devotional practice, prayers, and supplication frameworks are amazing. There’s a massive body of beautiful, poetic, and wonderfully specific literature-cum-prayer rules of endless supplication after supplication after supplication, and it’s at once dazzling and daunting. Now, I’m not a Muslim, nor have I intention to convert given…all the other obligations I have and some theological differences, but I cannot deny the beauty and profundity of how they approach divinity through prayer. As you might have guessed, there’s also a method of prayer with Islam’s own kind of prayer beads: the misbaḥa, also known as tasbīḥ. The word has its origins in the word subḥa, meaning “glory”, as in the phrase Subḥāna-llāh, “Glory be to God” (the recitation of which is also called Tasbīḥ, just as the recitation of the phrase Allāhu ‘akbar, “God is Great”, is called Takbīr).

Misbaḥa are easy to understand: they’re made of 99 beads, with two separators that stand out in some way to break the counting beads up into three sets of 33 beads each. The “head” or “tail” (depending on how you look at it) typically has a long, cylindrical bead, plus some other number of beads for keeping track of iterations of going through the entire thing. Other misbaḥa are made with other numbers, some as few as 11 beads or sometimes 33 broken into three sets of 11, but others used in some religious orders can have as many as a thousand beads. Some misbaḥa have a slidable marker to further mark off particular sets of beads, such as for holding one’s place or when reaching a particular count desired (e.g. 40 is a common number found in Islamic devotional repetitions).

Probably the most popular way, or at least one of the most popular and acclaimed ways, of using misbaḥa is through the method known as the Tasbīḥ Fāṭimah, the method ascribed to Fāṭimah, the daughter of the Prophet Muḥammad. The method is simple:

  1. On each of the first set of 33 beads, recite the Tasbīḥ: Subḥāna-llah (“Glory be to God”).
  2. On each of the second set of 33 beads, recite the Taḥmīd: Alḥamdu li-llāh (“Praise be to God”).
  3. On each of the third set of 33 beads, recite the Takbīr: Allāhu ‘akbar (“God is Great”).

Unlike rosaries or chaplets in the Christian tradition, note how the separators don’t have associated prayers or anything said on them; they’re just used solely as markers to switch up prayers. There are variations of this method, too, of course; some say to recite the Takbīr first followed by the Taḥmīd and the Tasbīḥ in that order, some say to recite the Takbīr 34 times instead of 33 times, some say to conclude by reciting the first part of the Shahāda (Lā ‘ilāha ‘illā-llāh, “there is no god but God”), but the general method is fundamentally the same. It is recommended for the observant to perform this devotion immediately after every compulsory prayer, but the original story behind the Prophet giving it to his daughter also recommends saying it before one retires for sleep.

Discussing this with one of my Muslim colleagues online, this is just one method of using misbaḥa; there are countless ways to use them, such as for reciting individual attributes or names of God (of which there are, of course, a conventional set of 99 in Islam), reciting particular verses of the Qur’ān over and over, and the like. The possibilities are endless, apparently.

So, of course, this got me thinking: while I, too, can use the Tasbīḥ Fāṭimah devotion, is there a way I could use this venerable tool in a way specifically geared for my own needs? Of course there is. The Tasbīḥ Fāṭimah practice is wonderful on its own, and doesn’t require one to be a Muslim to use it; after all, the supplications involved in it are pretty basic and can work for anyone with an Abrahamic, Hermetic, or just plain deist bent, and it’s a clean and straightforward practice that doesn’t involve a lot of preliminary setup, education, or training. It’s effective, I’ll absolutely grant it that. But if there are other ways to use misbaḥa, why not also try something else as well for a more specific purpose than just worship, hesychasm, and henosis?

There being three sets of 33 beads reminded me of the Chaplet of Saint Gabriel the Archangel from Catholic devotions, which is constructed with a lead chain of three beads linked to a ring of 33 beads broken into three sets of 11 beads with one separator bead between each set.

  1. Lead bead 1: “Heavenly Father, through the salutation of the Archangel Gabriel, may we honor the incarnation of your divine Son.”
  2. Lead bead 2: “Mother of our Savior, may we strive always to imitate your holy virtues and respond to our Father, ‘be it done unto me according to thy Word’.”
  3. Lead bead 3: “Archangel Gabriel, please praise our Father for the gift of his Son praying, one day, by his grace, we may all be one.”
  4. On each of the beads in each set of 11: “Hail, full of grace, the Lord is with thee: blessed art thou among women.”
  5. On each of the two separator beads: “Behold, thou shalt conceive in thy womb, and shalt bring forth a son, and thou shalt call his name Jesus.”

Simple and straightforward. It wouldn’t be a stretch to simply expand the repetitions from three sets of 11 for a total of 33 to three sets of 33 for a total of 99 (33 being a sacred number for Christians, being the number of years Jesus was alive when he was crucified). I could definitely use misbaḥa for Gabriel-based devotions, which is good given the importance of Gabriel being the angel of revelation to the prophet Daniel as well as to Elizabeth, Mary, Muḥammad, Enoch, and so many others, and given the fact that Gabriel is the angel who taught the founders of geomancy their art. However, I didn’t feel like the Catholic approach here—although totally workable—felt appropriate for either my own devotional needs or for use with the misbaḥa.

So, I scoured some verses of Scripture in which Gabriel was either directly present by name or directly being referenced from the Tanakh, the Bible, and the Qur’ān, and in the end, I developed a new method of repetition-based devotions to God through his archangel, a method I’m tentatively calling the “Crown of Gabriel”, to be used on a standard misbaḥa of 99 beads:

  1. At the beginning, recite once: “In the name of God who created me.”
  2. On of the first set of 33 beads, recite: “May God fill me with his grace.”
  3. On the first separator, recite: “God willing, teach me, o Gabriel, mighty in power, revelations to be revealed.”
  4. On each of the second set of 33 beads, recite: “May God be with me.”
  5. On the second separator, recite: “God willing, come forth, o Gabriel, to give me understanding and insight.”
  6. On each of the third set of 33 beads, recite: “Do unto me according to his word.”
  7. At the end, recite once: “My Lord is the Most Generous.”

The specific supplications come from four verses of Abrahamic scripture, one from the Old Testament, one from the New Testament, and two from the Qur’ān, all of which are associated with Gabriel in one way or another:

  • Daniel 9:22 (the clarification of the Prophecy of Seventy Weeks):

    And he [Gabriel] informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.

  • Luke 1:28—38 (the Annunciation):

    And the angel came in unto her, and said, Hail, thou that art highly favoured [full of grace], the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. For with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

  • Qur’ān, Sūrah An-Najm, 53:1—10 (which describes the appearance of Gabriel to the prophet, with connections to the star Sirius):

    By the star when it descends, your companion [Muhammad] has not strayed, nor has he erred, nor does he speak from [his own] inclination. It is not but a revelation revealed, taught to him by one intense in strength, one of soundness. And he rose to [his] true form while he was in the higher [part of the] horizon. Then he approached and descended and was at a distance of two bow lengths or nearer. And he revealed to His Servant what he revealed.

  • Qur’ān, Sūrah Al-`Alaq, 96:1—5 (the very first revelation to the Prophet by Gabriel):

    Recite in the name of your Lord who created, created man from a clinging substance. Recite, and your Lord is the most Generous, who taught by the pen, taught man that which he knew not.

For my own needs, I didn’t keep the exact wording from scripture as the Chaplet of Saint Gabriel does; rather, I tweaked them to be more specific to me, that God might teach, fill, and guide me through his angel in a personal way appropriate to me and me alone. Unlike the usual method of Tasbīḥ Fāṭimah and like the Chaplet of Saint Gabriel, I did include prayers for use on the separator beads; originally, I had those supplications for the separator beads and the supplications done at the first and last swapped (so that you’d start with “God willing, teach me…” and end with “God willing, come forth…”), but I felt like swapping them was better so that the whole thing could start off with an invocation of God of sorts—not the proper and usual Basmala (bi-smi-llāhi ar-raḥmāni ar-raḥīm, “in the name of God, the Most Compassionate, the Most Merciful”), but something that works as well and follows the same structure.

Also, what’s nice is that, even though the Crown of Gabriel is designed for a misbaḥa, it can still be used on a regular Chaplet of Saint Gabriel, reducing the number of repetitions of the main supplications from 33 to 11. As for what to recite on the three lead beads, one might add in generic prayers (the Sanctus, the Trisagion, etc.) for all three to be followed with the initial supplication of the Crown of Gabriel, or one could break out the initial supplication into three by incorporating the Basmala as well:

  1. “In the name of God, the Most Compassionate!”
  2. “In the name of God, the Most Merciful!”
  3. “In the name of God, who created me!”

And, on the joint of the chaplet and lead beads, recite the Our Father, just to keep things moving.

Up till now, my angelic devotions largely focused (and will still focus!) on the archangel Michael and my own holy guardian angel. However, I cannot deny the huge role Gabriel necessarily plays in the religions that recognize the archangels at all, as well as in the mythological origins and continued practices of geomancy. Granted that all the archangels work together in a synaxis (basically, where you call on one, you’re basically getting the whole set together no matter what), it’s clear I need to amp up my own devotional practices to Gabriel. I think the Crown of Gabriel method should suffice nicely for that, while also being a way to increase my own intuitive abilities as a diviner in the process. God willing, of course.

On Geomantic Holy Days, Redux

Lately I’ve gotten it into my head to try my hand at coming up with some sort of devotional practice with geomancy again, and it’s been stuck there for several days now. This post, however, is having a hard time coming out in a way I like, so it’ll be a bit more of a ramble than usual, but maybe we can end up somewhere neat that we didn’t expect. Also I’m writing it as a way to relieve a headache so I can focus on doing these 2019 New Year readings (which you should totally get one while the offer’s good, if you haven’t yet!).

I mentioned a while back in my post on the notion of geomantic holy days to honor and recognize the mythological and spiritual founders of the art, the four Progenitors Daniel, Enoch, Hermes Trismegistus, and Adam, with the archangel Gabriel being their supernatural teacher and initiator into the art. Whenever we find an origin story for geomancy, whether in European or Arabic texts, we see the same deal: the angel Gabriel arrives to instruct the prophet in question in the art of geomancy. If we were to center a devotional practice around Abrahamic figures that geomancy centers on, we could easily use the feast days associated with them to come up with five major holy days:

  • Feast of Gabriel the Archangel: March 24
  • Feast of Daniel the Blessed Prophet: July 21
  • Feast of Enoch the Great Scribe: July 30
  • Feast of Hermes the Thrice Great: April 4 (entirely an innovation on my part, see the above post as to why)
  • Feast of Adam and Eve: December 24

But why stop there? We can expand this basic set of feast days into a slightly fuller set:

  • Feast of Michael the Archangel and All Angels: September 29
  • Feast of Uriel the Archangel: June 21
  • Feast of Raphael the Archangel: December 22
  • Feast of the Guardian Angel: October 2
  • Feast of Saint Agabus: February 13
  • Feast of Saint Francis of Assisi: October 4
  • Feast of Samuel the Prophet: August 20
  • All Saints’ Day: November 1
  • All Souls’ Day: November 2

Recognizing the feasts of the other three archangels makes a bit of sense to me; after all, with geomancy being heavily influenced by the number four (four elements, four Mothers, four Daughters, four Nieces, four Court figures, etc.), why not recognize the four archangels? Though we generally consider the archangel Michael to be prince of the bodiless hosts, Gabriel takes a more central importance to geomancy because he’s the one who taught the Progenitors the art. However, in my reckoning, the four Progenitors can each be associated with one of the four elements (Daniel with Fire, Enoch with Air, Hermes Trismegistus with Water, Adam with Earth), so we can also consider them each linked to one of the four archangels (Daniel with Michael, Enoch with Raphael, Hermes Trismegistus with Gabriel, Adam with Uriel). This makes a bit of mythological sense, too, considering Michael’s role in the biblical Book of Daniel and Uriel’s connection with the Garden of Eden and Adam. And, beyond that, why not recognize one’s own guardian angel as well? It’s under the tutelage, protection, and guidance of our individual guardian angels that we can all each of us learn to prosper, grow, and develop ourselves, so why not?

The inclusion of All Saints’ Day and All Souls’ Day is, of course, a nod to our ancestors, both familial and spiritual, when it comes to any spiritual practice. This is definitely influenced by my other ancestor work, but why not recognize our ancestors in any practice? After all, if it weren’t for our ancestors, we literally could not live; their blood flows in our veins, their breath fills our lungs, and their bones provide the foundation for us to stand upon. That goes for our family as it does all the geomancers and occultists and other learned sages of the past, for such esteemed names like Christopher Cattan, Robert Fludd, Hugh of Santalla, Abu ‘Abd Allah Muhammad ibn ‘Uthman al-Zanati, and so forth; it’s because of them, their teachings, and their writings that we have geomancy passed down unto us today.

The other feast days I listed also make a bit of sense, or at least enough to not be inappropriate. Saint Agabus is an obscure one, admittedly, but he’s given the patronage over prophets and, by extension, diviners and seers and fortune-tellers in general. St. Francis of Assisi (yes, THAT St. Francis!) is one of the holiest and most devout exemplars of true faith in God that Christianity has probably ever produced, and his connections with the environment and stewardship of the world as a whole should be inspiration for us all. Plus, there’s an ATR connection there, too; St. Francis of Assisi is the usual syncretization with the Yoruba diviner-god Orunmilá, the orisha of wisdom and knowledge and divination, and the central deity in the Ifá cult, and Ifá is distantly related to geomancy (though I neither like nor want to conflate the two). I also threw in the feast of the Prophet Samuel into the list because he was the last of the biblical Judges and the one who anointed Saul the first King of Israel and Judah, not least because he’s my own namesake but because of his role in establishing the virtues of wisdom, priesthood, prophethood, and rulership—and gives an illustrative example to the moral and just uses of divination by means of the episode involving the Witch of Endor.

You’ll note that I’m basically using the Roman Catholic liturgical calendar of saints for all these feasts. I mean, that’s fair; it’s a straightforward system that’s been established for hundreds of years, the saints are almost universally known in Western culture and religion, and the use of the usual Gregorian calendar is easy. I fully recognize that not all geomancers are Christian (I mean, I’m not), but you can’t really ignore the importance Christianity (or Islam) in Western occulture generally, nor geomancy specifically. The current of faith, devotion, and power with the saints, and the mythological backing they provide to divination, is already there; why not tap into it, especially when it’s so easy to do so?

Well, let’s back up. Let’s say we don’t necessarily want to adopt a Catholic approach that uses the feast days as they are. What could we do instead? In the post about those geomantic holy days, I mentioned the possibility of coming up with a geomantic Wheel of the Year that’s based on the Sun’s ingresses and midpoints in the signs of the Zodiac at the usual places, namely the solstices and equinoxes. Why not go to something like that? Sure, except how do you map the Progenitors to those days?

Although the modern Catholic practice is to celebrate all the angels and archangels on the same day—Michaelmas, the Feast of St. Michael the Archangel and All Angels, on September 29—the four big archangels had their own feast days scattered across the year, roughly in line with the solstices and equinoxes: Gabriel’s feast day occurs roughly at the spring equinox, Uriel at the summer solstice, Michael at the autumn equinox, and Raphael at the winter solstice. (Yes, I write from a perspective in the northern hemisphere, but hear me out.) This arrangement makes sense at first blush, but that’s an odd order, indeed, isn’t it? The spring equinox is when the Sun enters Aries, a Fire sign, so the normal occultist would expect Michael to be honored then instead of Gabriel; likewise, for summer, it’d be Cancer and Water, so Gabriel instead of Uriel; for autumn, Libra and Air, so Raphael instead of Michael; and for winter, Capricorn and Earth, so Uriel instead of Raphael. A bit of a conflict, no?

Note the traditional order of the archangels being honored in this system, starting from the autumn equinox: Michael, Raphael, Gabriel, and Uriel. Their corresponding elements are Fire, Air, Water, and Earth—the elemental order that’s used in geomancy. This contrasts with using a zodiacal order—Raphael, Uriel, Michael, and Gabriel, so Air, Earth, Fire, and Water—which isn’t used in geomancy. It also contrasts with Cornelius Agrippa’s reckoning in his Scale of Four (book II, chapter 7), where Michael is given to summer, Uriel to autumn, Gabriel to winter, and Raphael to spring—exactly the reverse of the usual elemental order. Since geomancy isn’t strictly an astrological art and since the strictly angelic order matches up best with the geomantic order, it could be argued well that this system would work best for a devotional geomantic calendar. This means we could start off organizing a geomantic devotional calendar by using the solstices and equinoxes for ascribing them to the four archangels:

  • Feast of Gabriel the Archangel: March 21 (spring equinox)
  • Feast of Uriel the Archangel: June 21 (summer solstice)
  • Feast of Michael the Archangel: September 21 (autumnal equinox)
  • Feast of Raphael the Archangel: December 21 (winter solstice)

(Yes, dates are approximate and can vary from year to year by a day or two in either direction. Bear with me.)

As noted above, just as there are four archangels, there are four Progenitors in this system I’m coming up with, and each of those Progenitors corresponds to one of the four elements, just as the four archangels do. While we could double up the feast days and celebrate the feasts of the Progenitors along with their corresponding archangels, I don’t like that method; for one, I try to avoid multiple simultaneous celebrations on the same day, and because Gabriel would need to be honored alongside each and every Progenitor (as he was the one who taught geomancy to them all), that means we’d really be celebrating Gabriel on each of the solstices and equinoxes, either alone (spring equinox) or along with another archangel (solstices and autumn equinox). So that’s a really messy and convoluted system.

What about using the cross-quarter days? These are the four midpoint days between the solstices and equinoxes, and could be ideal. How would we arrange the four Progenitors across these? There are several options that come to mind:

  • Angel-based: give the cross-quarter day to the Progenitor that matches the element of the angel that immediately precedes it. Thus, if the spring equinox is given to Gabriel (Water), then the cross-quarter day that follows it (Beltane) should be given to the Progenitor of Water, Hermes Trismegistus.
  • Season-middle: give the cross-quarter day to the Progenitor that matches the element of the season it falls in, reckoning seasons to start at the solstices and equinoxes. Thus, if spring is reckoned to start at the spring equinox and we use Agrippa’s association of Spring with Air, then the season cross-quarter day (Beltane) should be given to the Progenitor of Air, Enoch.
  • Season-start: give the cross-quarter day to the Progenitor that matches the element of the season it starts, reckoning seasons to start at the cross-quarter days and not at the solstices and equinoxes (as is traditional in some parts of Europe). Thus, if summer is reckoned to start at the midpoint between the spring equinox and summer solstice, and summer is associated with Fire, then this cross-quarter day (Beltane) should be given to the Progenitor of Fire, Daniel.
  • Zodiac-based: give the cross-quarter day to the Progenitor that matches the element of the zodiac sign it falls in. Thus, the cross-quarter day between the spring equinox and summer solstice falls in the middle of Taurus, an Earth sign, so this day should be given to the Progenitor of Earth, Adam.
  • Chronological: give the cross-quarter day to the Progenitor in the chronological order they appear in the biblical and mythological record. Reckoning the year to start at the spring equinox, this would mean the four Progenitors would be celebrated in the order of Adam (the first man), Enoch (ancestor of Noah), Hermes Trismegistus (though not given a strong temporal presence, he’s sometimes considered a contemporary of Moses or of otherwise Egyptian time periods), and Daniel (living in the Babylonian Exile period).
Solar Date
Cross Quarter
Angel Season
Zodiac Chronological
May 6 Beltane Hermes Enoch Daniel Adam Adam
August 6 Beltane Adam Daniel Adam Daniel Enoch
November 5 Lammas Daniel Adam Hermes Hermes Hermes
February 3 Samhain Enoch Hermes Enoch Enoch Daniel

For the same reasons that I give the four archangels to the four quarter days in the order they’ve already got, I think the angel-based method makes the most sense. Understanding the angelic day to “come first”, just as Gabriel came first with the knowledge of geomancy to bring it to the Progenitors, the angel-based method where the Progenitors follow their corresponding elemental archangel makes the most sense to me—if we were to link the Progenitors strongly to the archangels based on elemental correspondence alone. However, because the other three angels don’t really have as much a presence in the geomantic mythos as Gabriel does, and because Gabriel is most important to them all, this connection is kinda weak.

Honestly, because of that reason, I’m most inclined to go with the chronological ordering, which also makes good sense: if we consider Gabriel to have come down and instructed the four Progenitors in the art of geomancy in successive revelation, and if we consider the spring equinox to be both the feast of Gabriel and the start of a new solar year (which is definitely a thing!), then it also makes sense to celebrate the four Progenitors in the order in which Gabriel taught them. This way, each year can be considered a retelling of a revelation of geomancy, and honoring the four Progenitors in turn would instill that same sense of revelation and continual, continuous discovery and learning in the art. Since I would consider the non-Gabriel archangel feasts to be of secondary importance, we would only need to be concerned with five primary feasts for a geomantic devotional practice on approximately the following Gregorian dates (with specific solar events that would mark them properly from year to year):

  • Feast of Gabriel the Holy Archangel, Teacher of the Progenitors: first sunrise after Sun ingress Aries Aquarius (approx. March 21)
  • Feast of Adam the First Man, Progenitor of Earth: first sunrise after Sun midpoint Taurus (approx. May 6)
  • Feast of Enoch the Great Scribe, Progenitor of Air: first sunrise after Sun midpoint Leo (approx. August 6)
  • Feast of Hermes the Thrice Great, Progenitor of Water: first sunrise after Sun midpoint Scorpio (approx. November 5)
  • Feast of Daniel the Blessed Prophet, Progenitor of Fire: first sunrise after Sun midpoint Aquarius (approx. February 3)

Why mark the feasts by the first sunrise after the specific solar event? Personally, I like to mark such holidays and special days by being the “first full day” with the full event, because for me in my practice, I mark days for spiritual practice starting from sunrise. So, if the Sun makes its ingress into Aries at 7pm my time, then that say still started when the Sun was still in the previous sign, so it makes more sense to me to celebrate the first full day with the Sun being in Aries on the first sunrise after that. If that solar event happened at the very moment of sunrise, all the better; it would count for my purposes.

Anyhow, now we have a cycle that’s tied less to Catholicism or purely zodiacal concerns, and one that’s grounded in the mythos of geomancy while still being tied to the natural cycles of seasons. A geomantic new year is celebrated at the spring equinox, which is specifically dedicated to the archangel Gabriel, the angelic patron of geomancy and geomancers and who teaches and reveals the art to all its students. The year progresses in turn being marked by the feasts for the four Progenitors, each of whom were taught by Gabriel to pass the art of geomancy down into the world. Celebrating the new year with the spring equinox dedicated to Gabriel also has a fun coincidental Islamic connection; in some sects of Islam, this date is reckoned to be the solar calendar equivalent (Persian Nowruz, based upon the earlier and still-practiced Zoroastrian New Year festival) to when the angel Gabriel appeared to the Prophet Muḥammad ﷺ to give him the first revelation that started off the Qur’an (though that’s usually reckoned to take place during Laylat al-Qadr during Ramadan in the Islamic lunar calendar).

I actually feel pretty comfortable with this novel arrangement. Though there are five main feasts that would be celebrated, which would be an odd number for geomancy, it’s really more like four feasts of the Progenitors plus a special feast that they all center around. They could be balanced by adding in the other three feasts of the archangels to yield a constant and balanced eight feasts per year, sure, peppered with the other feasts throughout the year for the other saints and days taken from Catholic (or Orthodox) tradition. For me, though, it suffices to have these primary five (really, four plus one) feasts to act as holy days for a devotional geomantic practice. I can easily envision having lead-up days, such as one to four days of fasting immediately prior to the feasts of the Progenitors or four to sixteen days of fasting, studying, and praying leading up to the feast of Gabriel at the spring equinox, too, which would also work to deepen and focus devotional practices. Heck, we could give these fancy terms, too, like “Days of Cultivation” for the period leading up to the feast of Gabriel.

So, let’s give an example. For this year 2019 CE, the spring equinox happens at 5:58 PM Eastern US time on Wednesday, March 20. This means that we’d get the following dates to celebrate the above feasts:

  • Days of Cultivation: March 5 (starting at sunrise) through March 20, 2019 (ending at sunrise the following day)
  • Feast of Gabriel the Holy Archangel, Teacher of the Progenitors: March 21, 2019 (starting at sunrise)
  • Feast of Adam the First Man, Progenitor of Attainment: May 6, 2019 (starting at sunrise)
  • Feast of Enoch the Great Scribe, Progenitor of Dedication: August 8, 2019 (starting at sunrise)
  • Feast of Hermes the Thrice Great, Progenitor of Wisdom: November 8, 2019 (starting at sunrise)
  • Feast of Daniel the Blessed Prophet, Progenitor of Judgement: Feburary 5, 2020 (starting at sunrise)

And, just to complete the set, the feasts for the other three archangels:

  • Feast of Uriel the Holy Archangel: June 22, 2019 (starting at sunrise)
  • Feast of Michael the Holy Archangel: September 24, 2019 (starting at sunrise)
  • Feast of Raphael the Holy Archangel: December 22, 2019 (starting at sunrise)

What about one’s guardian angel? That one really doesn’t fit into any of the above systems, and that’s fine, because it’s such an intensely personal spirit to begin with. While you could give that one October 2 in general, just taking it directly from the Roman Catholic calendar, but there are two other opportunities that come to mind:

  • If you’ve already attained formal contact (e.g. K&CHGA) with your guardian angel, a la Abramelin or the Headless Rite or some other practice, use the anniversary on which you established contact as your own personal Feast of the Guardian Angel.
  • If you don’t yet have formal contact, use the day before your own birthday, being the day which you came into this world as an independent human being to celebrate your own personal Feast of the Guardian Angel. Using the day before avoids any conflicts, and allows you to honor your guardian angel as a preexisting force that gives you a foundation to live and grow.

What about a day or feast to recognize the blessed dead, whether familial or spiritual, by blood-lineage or tradition-lineage? Again, you could use All Saints’ and All Souls’ Days for this, or other culturally-appropriate Day of the Dead-type holidays; for specific ancestors, you could use their birthdays or their deathdays. Though, given the above system, I think we could do one better. Those Days of Cultivation, the days of fasting and study and prayer leading up to the geomantic new year and the Feast of Gabriel? Why not make the day before that dedicated to the dead? After all, it’s because of them that all this we have can come to pass, and by “starting” the Days of Cultivation with them, we give them their proper due and respect as we would begin our own period of intensive study and prayer and preparation for the New Year. So, that means that the Feast of the Blessed Dead would be 17 days before the Feast of Gabriel:

  • Feast of the Blessed Dead: March 4, 2019 (starting at sunrise)

The other secondary feasts I gave up above don’t really matter as much, just being plucked from the Roman Catholic calendar for the sake of it; it wouldn’t be bad to recognize them, but it’s not needed, either. I think that with these five (or four plus one) primary feasts of Gabriel and the Progenitors, and the five (or three plus one plus one) secondary feasts of the other archangels, the guardian angel, and the blessed dead, plus at least one major period of fasting and praying, we end up with a good number of events for a devotional geomantic practice.

Now to actually give it a whirl and develop devotions and practices to go along with it! After all, it is still the beginning of the year, and I do still need to make my 2019 ritual calendar. I’ll get on that soon enough…once I get some of these readings done first!

Michaelmas Present: Litany of the Holy Archangels

One of the reasons why the second half of September is always so chaotic for me is that, not only is it in the few weeks leading up to my birthday both in flesh and in Santería, but it’s also a cluster of feast days: Our Lady of Mercy and the Days of the Cyprians and the Feast of Saint Cyprian of Antioch, Saint Justina, and Saint Theocistus are definitely important, but today is yet another feast day I hold dear to my heart: Michaelmas, more properly called the Feast of Saint Michael the Archangel and All Angels.  Today is the day when we especially revere and honor the bodiless and immaterial Hosts of Heaven, with Saint Michael the Archangel, their divine commander and our divine protector, at the helm and forefront of both God’s armies and our own hearts.  And, of course, to honor the other archangels: Gabriel, Raphael, Uriel, Sealtiel, Jehudiel, and Barachiel (or whichever set of seven archangels you prefer to use).

I’d also like to share a new(ish) page with you all: a new prayer, the Litany of the Holy Archangels.  This is, for once, not something I wrote, nor could I have written something so beautiful.  Rather, it’s a prayer I’ve been using for years now, courteously and generously shared with me by good colleague and friend Michael Lux of Nigromantic Matters.  Originally written for Johannite Christian spiritual practice, Michael has generously let me share the prayer on my own website for all to use and refer to.  I find it incredibly devout, and can be used in both solitary practice as well as in a community.  I had intended on sharing this page more publicly earlier in the year when I was going to propose a new project and craft for myself, but said project never got off the ground due to logistical issues, so I never really announced the page.  However, today’s a perfect day for just that, so I hope you enjoy and find it a useful blessing in your own practices and prayers!

With that, I hope you all have a blessed end of September, with all the Angels, Archangels, Principalities, Virtues, Powers, Dominions, Thrones, Cherubim, Seraphim, and the seven commanders of all the hosts of Heaven blessing you and guiding you every moment of every day!

Blessed Angels, watch over us at all times during this perilous life.
Holy Archangels, be our guides on the way to Heaven.
Heavenly Principalities, govern us in soul and body.
Celestial Virtues, preserve us against the wiles of demons.
Mighty Powers, give us strength and courage in the battle of life.
Powerful Dominions, obtain for us domination over the rebellion of our flesh.
Sacred Thrones, grant us peace with God and Man.
Brilliant Cherubim, illuminate our minds with heavenly Knowledge.
Burning Seraphim, enkindle in our hearts the fire of Charity.

Seven angels around my head, guide us safely where we’re led.
Michael, defend us from all our foes; Raphael, heal us from all our woes.
Gabriel, give us peace on wings; Uriel, release us our attachments to worldly things.
Jehudiel, fill our mouths with praise to God; Sealtiel, open our hearts to prayer of God.
Barachiel, bless us in all our ways; Guardians, guide us through all our days.