Propitiation Ritual of Saturn

Many of my friends take note of particular astrological phenomena, whether they’re just for the “planetary weather” effects the stars have on our lives, or for their more in-depth and particular motions for elections and magical workings.  Mercury retrograde is probably the most common, especially to mock for its (perhaps overblown) infamy in pop culture, but there are many other motions people take note of.  One of which is Saturn’s transition into the sign of Capricorn, one of its two domiciles, where Saturn is particularly strong.  Saturn takes just under 2.5 years to transit through a sign of the Zodiac, so the last time Saturn was in Capricorn was around the late 1980s and early 1990s.

This is particularly important for people whose natal Saturn is in Capricorn, as it signals their Saturn return, a rough time in one’s life that was the literal astrological definition of “mid-life crisis”.  To prepare for my own, I erected and worked a personal shrine to Saturn, and wrote a post about it back last year as Saturn came up on its own position in my own natal chart in late Sagittarius.  For that shrine and its works, I came up with a set of altar tools pulling from the Western astrological tradition as well as some things borrowed from the Vedic tradition for his counterpart in that system, Lord Śani.  Granted, I didn’t work with it as much as I anticipated due to everything else going on in my life, but I do feel like it helped stabilize those Saturnine energies into a useful focal point in my physical domain.

Given that Saturn is moving into Capricorn, and the fact that the Sun just moved into this sign through the passage of the winter solstice, I think it’s time to bring something out of my own playbook to the table, yes?  To help those who are interested in forming a stable, beneficial relationship with this great, powerful planet, here’s the basic ritual I use at my Saturn shrine to call upon the god and seek his blessing in my life.

First, let’s talk about the prime piece, the focal point of my Saturn shrine, an altarpiece I call the Platform of Saturn.  Essentially, it’s nothing more than a planetary hexagram, much as we might find in Western qabbalistic or Golden Dawn-type systems, except that instead of the Sun being the center of the hexagram, we place Saturn in the middle instead, and we put the Sun in Saturn’s position.  In this way, Saturn becomes the focus of the piece, with the other planets balancing and reinforcing Saturn’s power as the spiritual “center” of the shrine.  I went a bit extra with my design for the Platform of Saturn by writing the six-lettered name of the Greek god ΚΡΟΝΟΣ between the points of the hexagram, as well as inscribing the magical characters for the planets (taken from the Magical Calendar) around or inside the hexagram.  Plus, when I made the thing, I also put the six-lettered name of God Elohim (אלוהים) at the points of the hexagram on the bevel, using the more angular Phoenician/Paleo-Hebrew script instead of the more modern square script.  On the underside of the Platform, I also inscribed the three-by-three planetary square of Saturn surrounded by the Tetragrammaton, the divine name of the Saturnine sephirah Binah; nothing special, but since the piece of wood I used for the Platform has a plate-like recess on the underside, I also use it to cover the old lead Saturn talisman I made back in 2011, further deploying even more power to the altarpiece as a sort of celestial foundation.


The use of this Platform is to act as a base for setting lights and lamps to the planets: six small candles for the non-Saturn planets, and a larger candle (or, in my case, oil lamp) for Saturn.

For this ritual, you will need:

  • Six white tealights, or other small candles/amps in the appropriate planetary color
  • A clean oil lamp with fresh wick
  • A small amount of sesame oil with three drops of myrrh oil
  • Clean room-temperature water, preferably from a well or other underground source
  • Myrrh resin
  • A dry mixture of rock salt and two of your choice of the following:
    • Black gram (Vigna mungo, commonly sold as “black lentils”)
    • Black rice
    • Black mustard seeds
    • Black sesame seeds
    • Other plants, bark, resins, or organic material associated with Saturn, but most preferably cultivated grains
  • Optionally, prayer beads for chanting
  • Incense holder, offering glasses, charcoal, source of fire, etc.

In the minutes leading up to an hour of Saturn on a day of Saturn, arrange the six smaller lights in a hexagram around the large central lamp, putting each candle on top of its particular planetary glyph following the pattern of the Platform of Saturn.  Get your incense ready, and once you make sure your offering glasses are clean, fill one with water and the other with a few spoonfuls of the dry offering mixture.  Fill the lamp with the oil.  (Alternatively, instead of using a lamp, you could use a large candle, either white if the other smaller candles are white, or jet black.)  Set the incense to the right of the candles, and the water with dry offering to the left of the candles, either in a horizontal line or an equilateral triangle.

At the start of the hour of Saturn, begin the preliminary invocation to the other six planets.  Light each candle in turn according to the design of the Platform:

  1. I light this candle and offer its light to the Moon, Lady of the First Heaven, who sings with a pure, sweet voice into our world: Α

  2. I light this candle and offer its light to Mercury, Ruler of the Second Heaven, who sings with a pure, sharp voice into our world: ΕΕ

  3. I light this candle and offer its light to Venus, Lady of the Third Heaven, who sings with a pure, lovely voice into our world: ΗΗΗ

  4. I light this candle and offer its light to the Sun, Lord of the Fourth Heaven, who sings with a pure, holy voice into our world: ΙΙΙΙ

  5. I light this candle and offer its light to Mars, Lord of the Fifth Heaven, who sings with a pure, strong voice into our world: ΟΟΟΟΟ

  6. I light this candle and offer its light to Jupiter, Lord of the Sixth Heaven, who sings with a pure, royal voice into our world: ΥΥΥΥΥΥ

If desired, energetically link the six smaller lights to the central lamp of Saturn at this point, so that all the lights are dependent upon and reflect the ultimate light of Saturn.

Light the myrrh incense and the lamp of Saturn.  Invoke the planetary presence of Saturn according to a prayer of your choosing; for this, you might use the Orphic Hymn of Saturn, or an invocation from a grimoire such as the Heptameron, the Hygromanteia, or the Picatrix (as I used in my Saturn talisman creation).  Recite this prayer at least once, preferably three times.

Dedicate the light of the lamp to Saturn:

I light this lamp and offer its light to Saturn, Lord of the Seventh Heaven, who sings with a pure, dark voice into our world: ΩΩΩΩΩΩΩ

Grant as this light shines upon this place, so too, Lord Saturn, shine your light upon us, gently and kindly enlightening us, illuminating our paths, and keeping us safe from all harm!

Dedicate the incense to Saturn (putting more on at this point if necessary)

I burn this incense and offer its smoke to Saturn, Lord of the Seventh Heaven, who sings with a pure, silent voice into our world: ΩΩΩΩΩΩΩ

Grant as this incense rises up and fills up this place with its sweet heavenly smoke, so too, Lord Saturn, fill our spheres, souls, and spirits with your blessing, essence, divinity, and presence!

Dedicate the water offering to Saturn:

I pour out this water and offer its power to Saturn, Lord of the Seventh Heaven, who sings with a pure, profound voice into our world: ΩΩΩΩΩΩΩ

Grant as this water is poured out for your refreshment and enjoyment, so too pour over us your blessing, cleansing us from all pollution, cleansing our ways of all obstacles, cleansing our senses from all obstructions, and cleansing our hearts from all wickedness!

Dedicate the dry offering to Saturn:

I set out this grain and offer its strength to Saturn, Lord of the Seventh Heaven, who sings with a pure, heavy voice into our world: ΩΩΩΩΩΩΩ

Grant as this grain and salt are set out for your nourishment and satisfaction, so too strengthen us inwardly and outwardly, in our bodies, souls, spirits, and minds, and protect us from all harm while giving us space to grow without undue burden!

At this point, continue the worship and exaltation of Saturn however you choose.  This is the point where I would first begin a chant for Saturn using a set of prayer beads; in my case, I chanted the Sanskrit mantra for the planet of Saturn 108 times on a mala made from black volcanic rock soaked in a magical Saturn oil.  Such chants, if desired, could be any of the following:


After chanting an appropriate number of times (33, 81, 108, 27000 etc.), continue praying, communing, or meditating with the presence of Saturn thus called.  Once finished, thank Saturn however you will; if this is a once-off ritual, give him a polite and trusting farewell, but otherwise, if this is part of a shrine installation, there’s no strict need for that.

At the end of the planetary hour, put out the lamp of Saturn, and let the other candles burn out on their own.  Once the hour is over, be sure to clean off physically and spiritually, or do some light solar work to balance out and brighten your personal sphere so as to not get too burdened with the heavy weight of Saturn.  This isn’t to banish its energies, but to balance them out so as to be able to better incorporate them as human beings.

Compared to the Western tradition of planetary invocations, Hinduism has a rich body of prayers, chants, and texts to appreciate.  Veneration and worship of the planets as gods in their own rights is alive and well in Hinduism, and many temples have a section just for the Navagraha, the nine planetary gods (seven planets, plus the North Node and South Node as planets of their own).  There are plenty of ways to make offerings in the Hindu system, which is where I got the inspiration for some of the dry offerings and the use of sesame oil.  Still, some of the prayers are positively splendid (when they don’t need to be chanted 23,000 times over), and one of my personal favorites is a prayer to Lord Śani for protection and blessing of one’s body.  In a sense, it’s a Saturnine version of the Lorica of Saint Patrick, and thus, I call it the Vedic Shield of Shani:

I bow down to the slow-moving Śani, whose complexion is dark blue like the ointment of nilañjana. The elder brother of Lord Death, he is born from the Sun and his wife Chāyā.

O god of night-blue skin dressed in night-blue silk, who wears a crown, who rides the vulture, who gives misfortunes, who wields the bow, who has four hands and is the son of the Sun, be pleased with me always and happily grant me your blessing!

Let the son of the Sun protect my head!
Let the darling son of Chāyā protect my eyes!
Let the strong brother of Yama protect my ears!
Let the child of Sūrya protect my nose!
Let the bright god always protect my face!
Let he with a pleasant voice protect my own!
Let the great-armed god protect my arms!
Let my shoulders be protected by Śani!
Let my hands be protected by he who does good!
Let the brother of Yama protect my chest!
Let he who is dark protect my belly!
Let my stomach be protected by the lord of all planets!
Let the slow-mover protect my hips!
Let he who makes all ends protect my thighs!
Let the sibling to Yama protect my knees!
Let my legs be protected by him who goes slow!
Let all my organs be protected by him who wears the cloak of darkness!
Let all my body be protected by the darling son of the Sun God!


With that, I hope that you have a happy time Saturning, no matter whether you’re coming up on your first Saturn return or are looking forward to the blessed release of your fourth!

Search Term Shoot Back, October 2015

I get a lot of hits on my blog from across the realm of the Internet, many of which are from links on Facebook, Twitter, or RSS readers.  To you guys who follow me: thank you!  You give me many happies.  However, I also get a huge number of new visitors daily to my blog from people who search around the Internet for various search terms.  As part of a monthly project, here are some short replies to some of the search terms people have used to arrive here at the Digital Ambler.  This focuses on some search terms that caught my eye during the month of October 2015.

“can we change our physical gender by occultism” — First, a clarification: sex and gender are two separate things.  Sex is physical and involves the organs, bone structure, and hormones that your body has and produces; generally, this is male or female, but there are cases where someone is born intersexed with a mixture of the two sexual types.  Gender is a mental and social construct, and is a fluid gradient between masculine, feminine, agendered, and other genderqueer (hence the use of third person singular gender-neutral pronouns, i.e. neither “he/his/him” nor “she/her/her”).  Second, magic doesn’t work this way, not like how you asked.  I can no more change myself from a physical man into a woman any more than I can shoot fire from my palms or cause earthquakes by hitting the ground with my staff.  That’s the stuff of the gods and of myth.  Magic is a spiritual influence, not a physical one, and although it has physical effects, it goes through spiritual means to do so.  The Harry Potter stuff is just fantasy, and no more.  Now, you can certainly use magic to make transgender transition easier or more obtainable (easier access to hormone therapy, increased finances for physical reconstruction/plastic surgery, glamor to convince people easier that you’re a particular gender, persuasion to make bigots accept you easier, safety when alone at night or with friends), but there’s no ritual that will just up and change a man into a woman or a woman into a man.

“kybalion santeria” — Ugh. Ew. No. The two should never mix.  The Kybalion is New Thought trash; I know that many occultists read it as one of their first books, which acts as a gateway to bigger and better stuff.  I know.  I get it.  I do.  But the Kybalion is trash that causes more harm than good, and the fact that a lot of people read it doesn’t make it a good book.  It’s not Hermetic, certainly; heck, the name of the text itself is made up and supposed to recall “qabbalah”.  And, all that said, trying to mix the Kybalion with Santeria is…unpalatable.  Heck, Santeria is closer to actual Hermetic theurgy (complete with emanationist cosmogony and ensoulment of things) than the Kybalion could ever hope to be, and Santeria is a religion from slaves.  Slaves who had nothing but their ancestors and their gods and a crafty way of calling on them by a number of names unfamiliar to them.  Anyway….yeah, no.  Don’t mix the two, kiddo.

“how to consecrate a ring with the power of the sun” — Consecration of jewelry or talismans generally is an important part of my work.  How does one consecrate stuff?  Well, it depends on the force or god you’re consecrating it to.  With the planets, it depends on what tradition you want to work with, since there are dozens of cultures that have some sort of planetary magic, and hundreds or thousands of rituals between them all.  Originally, I got my start with a Christian-Hermetic angelic approach, which is still what I’ll pull out for really heavy-duty long-term projects, but I’ve experimented with many others.  For the Sun, specifically, I’d strongly recommend a ritual I recently came across from the PGM, which I’ve entitled the Consecration of the Twelve Faces of Helios.  Tweak it accordingly to receive the powers you want.

“is it cultural appropriation for magicians to work with saints” — No.  Spirits call whom they call; it’s not up to meatsuits to tell you “no, you can’t work with spirit X because you’re white”.  I’m very much of the opinion that when a god comes to you, regardless of where they come from, you pay attention.  I have no Greek ancestry, yet the Greek gods welcome me and Hermes especially calls to me; I have Jewish ancestry, but I feel less Jewish than a pig farmer in an oyster bar on Yom Kippur.  I’m getting involved with the ATR community, who’ve taken me in and with whom I hope to serve and pitch in as much as any black Cuban.  I’m not baptized, but the Christian saints have helped me out and continue to do so regularly.  Why is this?  Because spirits recognize color and ancestry and culture but (in general) they don’t care.  If you want to work with them, if you learn about them, if you encounter them how they ask and prefer to be encountered, if you fulfill your vows and keep your word to them, if you remember them and respect them, if you do your best to be a decent fucking human being, then you’re probably going to do better than many who are just “born into the culture” and don’t see it as any more than a thing their grandparents do.  However, respect is the key; that’s the difference between cultural appropriation and cultural appreciation.  There can and should be a two-way exchange between cultures, and we should never be binned into a box just because we were born into it.  That said, we shouldn’t loot, disrespect, or forget the origins of those whom we call on, and we shouldn’t transgress boundaries that even people of a particular culture wouldn’t transgress.  Consecrating elekes with your Wiccan pentacle or setting up an “Elegua protection altar” with hematite skulls and candy is not how you respect the gods.  You don’t just read a book written with half-assed, half-correct information by gods-only-know-what-hack and think you’re good to go as some sort of divine initiate.  Lineaged initiations, for instance, cultural mores, and purity laws are things to be respected.  For instance, even though I’m not Christian, I go to Catholic mass all the same when I need to get in touch more with a saint; that said, because I’m not baptized, I won’t take part in the Eucharist and receive communion.  Why?  Because I’m doing it for the same Power that the saint lived and died for.  It’s respect, and I apply that to all my spirits, be they gods, theoi, orisha, saints, angels, ancestors, kami, demons, or whatnot.

“the true table of practice” — There is no “true” Table of Practice, no more than there’s a “true” wand or “true” Triangle of Art.  Tables of Practice are tools used in conjuration as a basis for summoning a spirit, and there are different types of Tables used: there’s the one from the Ars Paulina, the one from Trithemius, the one from Dee, and I’m sure there are yet others that exist in the Western Hermetic tradition.  The Table you use is dependent on what text or tradition of magic you’re working with.  If it exists, by which I mean if you have a tangible version of it you can use in a ritual, regardless whether it’s gilded stone or engraved wood or Sharpie on a cereal box, then it’s true enough to work.

“cyprian of antioch vs st michael” — Why “versus” at all?  Cyprian of Antioch is a saint, and so honors God through His angels, including Michael the Archangel, the Prince of the Heavenly Host.  They work together, although Cyprian might prefer to call on a number of other powers before calling on Michael.  Now, while I strongly recommend developing a relationship with both Cyprian and Michael, and while they both tend to achieve the same end result when it comes to spiritual work, they achieve them in different ways.  Saint Michael the Archangel is the one who conquers and subdues wicked spirits, demons, and devils; think of the usual image of him where he’s impaled the Devil with his sword or spear and has him chained and underfoot; Michael helps you command the spirits as your servants.  Saint Cyprian of Antioch, on the other hand, is the one who ennobles and elevates wicked spirits, making them genteel and dignified so that one may work with them on an equal footing; Cyprian helps you collaborate with the spirits as your partners.  Sometimes it’s better to go with Michael than Cyprian, sometimes the other way, sometimes either way.  It depends on your style of interaction with the spirits, whether you prefer to be harsh or soft and whether you prefer slaves or partners, and it depends on the specific circumstances you’re working with spirits.  Sometimes you need force, and sometimes you need nobility.

“how to do things with quartz crystal” — Yes.  You do the things with the crystal by using it.  You might need to hold it differently or make sure it’s smooth enough for some particular means; you may not want those ridges on a Lemurian crystal (snerk) chafing your anus or vagina.  Not all crystals work as soup ladles.  Crystals generally do not work well as shampoo.  Horses tend to get you from place to place on the streets in rural Pennsylvania better than crystals.  One cannot make good coffee or tea with quartz crystals (or, for that matter, the crystallized powder of dehydrated coffee).  Smoothed crystals work well as back massagers.  Most crystals, except for the tiny ones, can help keep papers on your desk in the case of an unexpected tornado.  So many things!

“scorpio planetary hours” — There’s a bit of a semantic mismatch here.  Scorpio is a sign of the Zodiac, a 30° segment of the ecliptic in the eighth sphere of the fixed stars, beyond the spheres of the planets.  Planetary hours are segments of daytime or nighttime that are associated with the individual planets.  Scorpio is not a planet, and thus receives no planetary hour.  However, Scorpio is associated with the planet Mars in its negative/passive/feminine aspect, so we can say that certain hours of Mars (such as those at nighttime or during the waning Moon) can be associated with Scorpio, as I’ve experimented with before.  However, as my results from said experiment have indicated, there’s no real need to use planetary hours for the zodiac; rather, you’d want to time stuff so that the sign in question is rising (at the eastern horizon) or culminating (at the zenith/midheaven).

“witchcraft entity children summoning conjuration rituals” — I…what?  Are you wondering what spells witches use to summon children?  Is Hansel and Gretel a cautionary tale of “don’t let your children get bewitched”?  Do you think that those Satanic witches summon children to their stoops so that they can dismember them and use them in sacrifices to the Devil?  Pah!  Smart witches understand that one should use the most mundane, innocuous methods and stock up when children are in abundance.  On that note, have fun trick-or-treating this weekend, kids!

“angelic runes chart”, “planetary runes combinations” — Funnily enough, these are not what triggered my recent post on term clarification for different types of symbols, but it was a Reddit post on /r/occult.  Anyway, neither angels nor planets have runes (pace anonymous author of the Liber Runarum).  The word “rune” refers specifically to the letters of the alphabets used for Germanic and Scandinavian languages prior to the introduction of the Roman script in northwestern and northern Europe.  There are runiform scripts out there, like Old Hungarian and Old Turkish, which look kinda-sorta like futhark/futhorc runes, but they’re not themselves runes.  Angels have seals or sigils (such as those given in the Magical Calendar or the Heptameron or Agrippa), and planets just have glyphs.  In general, it’s better to just use the generic word “symbol” to refer to things.

“cassiel ritual for separation of lovers” — Cassiel is the angel associated with the planet Saturn, and is otherwise known as Castiel, Caffriel, Tzaphqiel, or some other mangled form of its original Hebrew name.  Saturn is not exactly the most emotional or sweetest of planets, and is also associated with the metal lead.  You know the story of Cupid?  He has two sets of arrows: gold-tipped ones to cause people to fall in love, and lead-tipped ones to cause people to fall in hate.  I don’t have a ritual handy under the angelic powers of Saturn to cause people to spurn each other, but it’s not hard to see how this might be done.  For instance, if I were to make up such a ritual…get a fishing weight made of lead and hammer it out into a flat disc.  Engrave one person’s name on the left of the disc and the other person’s name on the right, with the symbol of Saturn written three times down the middle of the disc.  On a Saturday night in the hour of Saturn, preferably with the Moon waning and placed antagonistically towards the planet, call on the angel of Saturn with myrrh and asafoetida incense.  Proclaim the love of so-and-so with thus-and-such null and void, that the powers of Saturn sullen and ensorrow their relationship, and that the two lovers be no more; break the disc down the three symbols of Saturn into two, such that the two names are no longer together on the same piece of lead.  Suffumigate the pieces in the incense and set a black candle to burn on each such that the black wax covers the two pieces of lead.  In the morning, instead of using the bathroom as normal, piss on the two pieces of wax-covered lead, and bury each piece where the person will step over it (so-and-so’s piece where so-and-so walks, thus-and-such’s piece where thus-and-such walks).  You’re done!  Go take a shower and enjoy your chaos.

“how to consecrate a 7 day candle”, “burning candle rituals in psalms”, “candle burning rituals psalms”, “burning candle rituals use of psalms”, “florida water and white candle rituals”, “psalms 23 white candle magic”, “how to burn candle to pray with psalm”, “candle burning ritual using the psalms”, “can you use florida water to consecrate a candle” — I’m not sure if I noticed it before or if it’s actually weird this month, but it seems like I’ve gotten a higher-than-normal rate of candle/psalm-related searches.  Chances are these are variants of something a single person was using and kept getting turned back to my blog, and given the inclusion of Florida water in a few of the searches, I’m going to guess they’re looking for something more American in style, like hoodoo or rootworking uses.  Honestly, while the usual all-purpose candle consecration ritual I use comes from the Key of Solomon (book II, chapter 12), that’s generally overkill for something like this.  Washing a candle off in fresh, clean water or holy water is more than enough; Florida water may make it a little “brighter” than you want, but it’s a good spiritual cleanser all the same.  You can anoint candles with olive oil that’s been prayed over or with a specific magical oil, but it’s not strictly needed unless you think it’ll help with your specific need better.  There’re whole books and styles of setting lights and burning candles, especially with Psalm magic, far more than I can describe here, but use candles in ways that make sense, generate spiritual power from the flame, and demonstrate through ritual motion of moving and placing candles according to the specific psalm and purpose of the ritual.

“can i invite pomba gira into my dreams” — Ahahahaha a̴͔͓̰͕̩h̸͙͙̱̲̝a̜̝̦͈̤̦ͅh̕a̝͍̟̯̹̠h̺à̙̖͕h̻̻͚͍͔̼͙a̖͔h͇͟a̛̬̗̥̞̦h̡̠ H̷̹̣̘͈͎̭͔͟À̵̲̖͍̪̱̘H̢͚͈Á̘̳̠̭̰ͅH̥̼̳͎̞̻̖̲A̵̳̗̜̫͍̬̬H̜͇̰̟̜͜A̵̸̳̙H̡̙̯̩͉̼̼̹̳̰̕A̫̬̻͇͖̝̫͜ͅH͖̞͡A̞̳͇̫̕ͅ H͔̞̜̣̟̀͟͟͢A̭̯̹̥̼͙̪̤̩̤͔͟͢͠Ḫ̸̶̢̨̲͉͇̙̫͍̹̥͓̝͈̺̯͟Á̷̟̠̤̼̝̪̙͙͕͕̭̲͉̭̀͜͢H̸̵̴̖͓̪͙̬̹͕̣͔̰̟̥͈̭́͝A̧͙̟̘̞̠̼͍͠H̶̨̡̻͈͈̮͖̬̙̯̳̺̻͉̬̼̗̰̗̣͉̀͢A̴̵̦͖̲̠̯͚̲̜̬͔̪͇̙͈̺̦̺͚ͅH̴͇̟̦̙̦̺̖̭̰̦͕͔́͟Ą̸̪̲̝̯̥̤̲͖̪̥̲͖̗̗̕͜H̞͇̱͉̜̠͖͔̹͓̜̟͈̕͢ͅA̶̕҉̡̤̫͉̦̗̤A̴҉̡͎͈̰͎̘͈̭͙͟A͜҉̖̬͍͚̩̦̬̲̯A͘҉̤̗̭͉̪͇̠Ạ̸̛̛̫̝͈̰͍͉͖̻̝̞̺̭̼̹̣̠̀͢Ą̡̱͓̝̦̼͖̯̞̟̞̻̱̙̠̦̰͠ͅA̷̢͇̹̫̘̥͙̻͙̼̝͍̠̼͡ͅͅA̴҉̴͈͔̬̫͎͙̹̲̰͍͙̕͟ͅͅÁ̴̶̱̘͉͍͈͘A̗̻̯̲̪̟̯͚̠̠̭̥̬͓̻̙̙͢͝ͅ y͖̜o̷͘͏̺̮̭̮͇̪̰ù̧̩̖̪͖̬̀ͅ ̵͖̠̘̯̲͎̙̳͘f̘̮͖͙͝o̗̪̺͉̺̫̣͕o̥̖̳̹͢ĺ͉̥͍̥͇̥̹͞ 


And now, since I figure I may as well rejoice in it, here’s the list of all phallus-related searches from this month.  Because people obviously come to read the Digital Ambler for two things, magic and dicks, and I’m not sure which is more popular anymore.

  • anal sex with big black cocks
  • dick big kongo
  • black huge dicks
  • use method large cock
  • egypt massive dick man image
  • pompeii penis depictions
  • ebony dicks
  • huge dick

Mathetic Analysis of Agrippa, the Elements, and the Planets

When I got my start in Hermetic magic a few years back, I began with Fr. Rufus Opus’ texts, which basically took Cornelius Agrippa and ran with it.  To be fair, this is an excellent way to start a study of Renaissance-Modern Hermetic occultism, since Agrippa can arguably be said to be the grandfather-text of all modern neopagan and Hermetic books you find in bookstores nowadays.  His three volume (or four, if you count the spurious collection published after his death) compendium of knowledge talked about literally everything that could be talked about when it came to the occult lore and theory of his day.  It’s so important that I and many others still, almost half a millennium later, still reference it frequently and thoroughly, especially his highly usable tables of correspondence.

One of his most useful is the Scale of Four (book II, chapter 7), where Agrippa gives a list of everything that can be broken down into four categories, such as the four evangelists, the four elements, the four archangels, the four rivers of Hell, and so forth.  It’s important here to notice that Agrippa assigns the eight spheres of the cosmos (seven planets plus the fixed stars) to the four elements in the following way:

  • Fire: Mars, Sun
  • Air: Jupiter, Venus
  • Water: Saturn, Mercury
  • Earth: Fixed Stars, Moon

He doesn’t explain in this section why he associates the planets the way he does, but he does so earlier in the series (book I, chapters 23 to 29).  Agrippa describes in these chapters the qualities, natures, correspondences, and associations of each of the seven planets in detail, including their overall natures:

  • Sun: “lucid flame”
  • Moon: “the Earth, then the Water, as well as that of the Sea, as of the Rivers and all moist things”
  • Saturn: “Earth, and also Water”
  • Jupiter: “Air”
  • Mars: “Fire, together with all adust, and sharp things”
  • Venus: “Air, and Water”
  • Mercury: “Water, although it moves all things indistinctly”

So, while Agrippa may give us a clean and organized way to elementally look at the planets in his Scale of Four, the more thorough description of the planets complicates things.  Jupiter is definitely Air, and the Sun and Mars are definitely Fire, and if Mercury is any one thing then it’d be Water (either in spite of or because of how it “moves all things indistinctly”).  Agrippa then goes on to claim (when combined with the Scale of Four) that the Moon is more earthy than watery, Saturn is more watery than earthy, and Venus is more airy than watery.  Based on how he describes things in book I and then how he classifies them in book II, I’d say there’s something more to the picture here.

Going back to the same Scale of Four, Agrippa gives four “qualities of the celestial elements”, which are:

  • Fire: Light
  • Air: Diaphanousness
  • Water: Agility
  • Earth: Solidity

These four qualities relate to the elements in a high, celestial, almost rarefied way; it’s like what the corresponding quality is among superterrestrial and nonelemental entities.  Fire, after all, gives off light; Air allows things to be seen clearly; Water allows things to move swiftly; Earth allows things to be solid or (and?) slow.  Thus, it makes sense for the light-giving Sun to be given to Fire, and clear-yet-bright Jupiter to Air.

Looking at the planetary organization to the elements given in the Scale of Four, notice how Agrippa organizes the planets.  Going from the Earth to Fire, we have the farthest sphere of the heavens (Fixed Stars) going down to the next farthest (Saturn), then the next (Jupiter), then the next (Mars); at this point, we start back with Fire and go back down to Earth, starting with the Sun, then to Venus, then to Mercury, then to the Moon.  By combining our descriptions of the elements with those of the celestial qualities, we get the following:

  • Fixed Stars: outer, Earth, Solidity
  • Saturn: outer, Water, Agility
  • Jupiter: outer, Air, Diaphanousness
  • Mars: outer, Fire, Light
  • Sun: inner, Fire, Light
  • Venus: inner, Air, Diaphanousness
  • Mercury: inner, Water, Agility
  • Moon: inner, Earth, Solidity

The fact that these eight spheres share four elements among them in two equal and organized groups is something that was pointed out to me by the good Pallas Renatus, and he mentioned that the outer spheres tend to have these celestial qualities “veiled” or “muddled”, while the inner spheres have these qualities “clear”.  In other words, compare the Sun and Mars: they’re both ruled by/ruling Fire, though Agrippa describes the Sun as a “lucid flame” (clear light) while Mars is “Fire, together with all adust [dark]” (veiled light).  However, I can’t find where this notion of veiling comes from, and the system doesn’t always hold; Jupiter would seem to be the version of clear diaphanousness compared to the moist Venus’ veiled diaphanousness, but that’s just me.

So why am I talking about all this?  Because I want to explain why I have the planets arranged on the Tetractys of Life the way I do.  If you recall, I have the planets associated mostly the same as Agrippa, but with a few changes:

Planet Mathesis Agrippa
Fixed Stars Earth
Saturn Earth Water
Jupiter Air
Mars Fire
Sun Fire
Venus Water Air
Mercury Water
Moon Earth
Spirit Air

Most of the planets are the same in both Agrippa’s text and in my system of mathesis, but a few have changed.  Saturn in my system of mathesis is associated with Earth, not Water; Venus is Water, not Air.  To me, Saturn has always been described as cold and dry, which describes the quality of Earth, and I’ve never understood the notion of Saturn being watery except on an intellectual level; going deeper in any way has only ever led me to consider or realize Saturn as being dark, dry, lifeless earth.  This has been borne out by my visions and planetary work with the planet, and even though Agrippa gives Saturn to Water, he also describes it as earthy with many of the other correspondences (black bile/melancholy, heavy thing, black stones, terrestrial or subterranean animals, etc.) all line up with Saturn being earthy more than watery.  Venus, on the other hand, has always struck me as far more watery than airy, though (like any good sexual partner) she can go either way.  The mythological birth of Venus is from the remains of Sky (air) falling into Ocean (water); she rules both phlegm (water) and blood (air).  Speaking on a more meta-elemental level, I suppose it’s this ability of hers to shift between Air and Water that makes her more watery overall.

Further, the system of mathesis specifically recognizes Spirit as a force (a quasi-element between true elements and true planets), while Agrippa doesn’t really recognize it in this schema although he does talk about the quintessence at length (book I, chapter 37).  In the Tetractys of Life, I’ve given Spirit over to Air to pair with Jupiter as a “planet” on its own terms, though I admit this feels a smidge forced to me, even though it’s convenient.  Besides, considering Spirit as airy does indeed work; Spirit is the breath, the vital and invisible (diaphanous) essence that transfers celestial influence into terrestrial bodies.  It works.

While I don’t consider the Fixed Stars to really have their own element (since there’s no Greek letter that refers to it and because its position in the Tetractys of Life is too high up), I think that the Fixed Stars being fiery would be a better match than them being earthy despite my earlier thoughts on the matter.  The Fixed Stars are certainly earthy when compared to the Infinite Light and Unmanifest Monad, but to everything else lower than them, the Fixed Stars are definitely fiery for me.  Still, the Fixed Stars are on a whole different level than the elements, and they themselves are paired with Mundus, or the World (as opposed to the element of Earth).  Mundus doesn’t have a corresponding letter, either (although the element of Earth does), so I don’t think it’s proper to assign the World an element; likewise, the Fixed Stars don’t have their own element.  If anything, Mundus would be Earth and Stellae would be Fire, but in their own dyadic rank, any comparison with the elements would be strictly metaphorical.  Likewise, it’d be hard to assign elements to the triadic Reagents of Salt, Mercury, and Sulfur, though they’d go to Earth, Water, and Fire respectively.  This ties in with their astrological interpretations as Moon, Mercury, and Sun.

So what does that say about the element of Air?  Look at how we just described the elements in the different ranks of the Tetractys: we have all/no elements in the Monad; Fire and Earth in the Dyad; Fire, Water, and Earth in the Triad; and Fire, Air, Water, and Earth in the Tetrad.  Air is the last element to be formed in this understanding, arising only as a distinct force with a distinct metaphor.  In other words, Air has no direct or clean correspondence to any higher force.  Despite its loftiness and diaphanousness, it is the last of the elements to “come out” of the Tetractys, and although it’s by no means the densest, it’s the most complex of them all.  This matches up with our confusing hexagram paths in the Tetractys of Life, which allow for transfer between different levels of manifestation (up or down the Tetractys) as well as for transfer between different levels of activity (left or right on the Tetractys) in a way that the horizontal Water paths or diagonal Fire/Earth paths don’t allow.  Air allows for complete and dynamic change rather than natural evolution (Fire and Earth) or transference/mutation (Water).

Agrippa has some interesting things to say about the element of Air, as well (book I, chapter 6).  Emphasis is my own:

It remains that I speak of the Aire. This is a vitall spirit, passing through all Beings, giving life, and subsistence to all things, binding, moving, and filling all things. Hence it is that the Hebrew Doctors reckon it not amongst the Elements, but count it as a Medium or glue,joyning things together, and as the resounding spirit of the worlds instrument. It immediately receives into it self the influences of all Celestiall bodies, and then communicates them to the other Elements, as also to all mixt bodies: Also it receives into it self, as it were a divine Looking-glass, the species of all things, as well naturall, as artificiall, as also of all manner of speeches, and retains them; And carrying them with it, and entering into the bodies of Men, and other Animals, through their pores, makes an Impression upon them, as well when they sleep, as when they be awake, and affords matter for divers strange Dreams and Divinations…Also, when certain appearances, not only spirituall, but also naturall do flow forth from things, that is to say, by a certain kind of flowings forth of bodies from bodies, and do gather strength in the Air, they offer, and shew themselves to us as well through light as motion, as well to the sight as to other senses, and sometimes work wonderfull things upon us, as Plotinus proves and teacheth. And we see how by the South wind the Air is condensed into thin clouds, in which, as in a Looking-glass are reflected representations at a great distance of Castles, Mountains, Horses, and Men, and other things, which when the clouds are gone, presently vanish…

In this sense, Air is the element that fills all things, but that requires that there first exist things to be filled.  The presence of Air is predicated on the presence of space (which itself must be filled by Air) and on the presence of solid bodies.  The presence of bodies, of course, is predicated on there being at least Earth (for solidity of body), Fire (for spiritual reality and motion), as well as Water (growth and change).  The three elements of Fire, Earth, and Water must exist first before Air can exist; although Air does not come from these three, it can only come about once these three already exist.  Moreover, it works upon itself in a way that the other elements don’t.  Looking back at the Tetractys of Life, the paths of Water, Earth, and Fire all go in certain directions but never back to their beginning, while the paths of Air go in cycles, constantly changing upon itself in a loop like a convection cycle of hot and cold or moist and dry air.

While my interpretation of the planets and elements is slowly drifting further from Agrippa, the Golden Dawn, and Hermetic qabbalah than I originally thought it might, it’s also leading me into a new direction with mathesis becoming its own full system instead of something merely derivative from Qabbalah with names and symbols swapped out for others.  As Pallas Renatus had mentioned to me before, the Tetractys of Life and system of mathesis generally has internal consistency going for it, which is no bad thing; that much of my analysis points to new truths within something still experimental shows promise to my mind.  As I delve deeper into mathesis and possibly drift farther from qabbalah, I figure that the more I can explain differences between the two in a solid Hermetic framework, the better off I’ll be.  This is just part of that effort.

Greek Words and Names for a Greek Qabbalah

Lately, based on my grammatomantic research, I’ve been looking more into using Greek as my go-to magical language.  Despite the prevalence of Greek ideas, theology, mythology, and philosophy rife throughout a lot of occulture, there’s surprisingly little that I can access in English when it comes to the work I’m interested.  Either things go full Renaissance Hermetic, when Latin was the main working language of things, or full Hermetic Hebrew, due to the influence of the Golden Dawn and traditional qabbalah.  To that end, I know of the Greek gods and their myths, and I use the gods’ names for the planets, and I have a few Greek-origin terms and prayers here and there, but little else.  Seeing how more and more of my practice is turning towards the northeast Mediterranean rather than the Near East or western Mediterranean, I figured that I should get all my terms and words in order to allow for more fluent use of Hellenic and Greek terms.

For instance, take the planets.  In the past, I’ve referred to them by the names of the Greek gods they’re associated with, which isn’t wrong; after all, the planets were often considered to be the physical bodies of the gods themselves.  That said, it turns out there are another set of names used to refer to the planets themselves, which are properly the planetary titans.

  1. The Sun, associated with the god Apollo, is given to the titan Hēlios
  2. The Moon, associated with the goddess Artemis, is given to the titan Selēnē, also called Mēnē
  3. Mercury, associated with the god Hermes, is given the name Stilbon
  4. Venus, associated with the goddess Aphrodite, is given to the titans Eōsphoros (Morning Star) and Hesperos (Evening Star)
  5. Mars, associated with the god Ares, is given the name Pyroeis or, lesser used, Mesonyx
  6. Jupiter, associated with the god Zeus, is given the name Phaethōn
  7. Saturn, associated with the titan Kronos, is given the name Phainōn

So, let’s start from the beginning.  Just as the Hebrew Tree of Life has ten sephiroth (sing. sephirah), the Greek Tree has ten sphairai (sing. sphaira, “sphere”) or arithmoi (sing. arithmos, “number”).  Each of these has a name of its own, modeled after the names of the Hebrew Tree.  While Michael Strojan has his own naming system, the one I’ve seen first was given in Stephen Flowers’ Hermetic Magic, and written about at length by the Confraternity of the Rose Cross (albeit in a long-winded and sometimes purposefully obtuse series of articles).  Those names are:

  1. Arkhē, “First Principle”
  2. Sophia, “Wisdom”
  3. Noesis, “Understanding”
  4. Doxa, “Glory”
  5. Dynamis, “Power”
  6. Agathōsynē, “Goodness”
  7. Nikē, “Victory”
  8. Megalōsynē, “Greatness”
  9. Themelion, “Foundation”
  10. Basileia, “Kingdom”

And, of course, just as the missing sephirah Da`ath means “Knowledge”, the equivalent missing sphaira is Gnōsis, meaning the same.

Similarly, just as each Hebrew sephirah has its own corresponding name of God, so too does each individual sphaira.  However, while a simple translation of each could be done, much as in the same way as the names of the sphairai were made, I thought it more appropriate to look through both the Old and New Testaments, as well as a bit of Gnostic literature here and there, to compile a list of names of God and ascribe them to the sphairai based on numerological connections as well as their semantic resonance with their corresponding Hebrew names.  As many of the names are technically imperfect Greek without an article or predicate noun applied, they’re given in parentheses.

  1. (ho) Ōn, “He who Is”
  2. (ho) Ēn, “He who Was”
  3. (ho) Erkhomenos, “He who Is to Come”
  4. (ho) Theos, “(the) God”
  5. Iskhyros (ho Theos), “(God is) Strong”
  6. Athanatos (ho Theos), “(God is) Immortal”
  7. Pantarkhos (ho Theos), “(God is) All-Ruling”
  8. Pantokrator (ho Theos), “(God is) All-Mighty”
  9. Pantosōmatos (ho Theos), “(God is) In All Bodies”
  10. (to) Alpha kai (to) Ōmega, “(the) First and (the) Last”

The names were developed by dividing the Tree of Life into four groups based on the familiar triads: the supernal (or first) triad consisting of the first three sphairai (1, 2, 3), the middle (or second) triad consisting of the next three (4, 5, 6), the lower (or third) triad consisting of the next three (7, 8, 9), and the final sphaira (10) left alone in its own group.  Based on these, I found names of divinity used in pagan, Hermetic, Hellenic Jewish, and Christian traditions, and associated them in particular groups that fit together well.

  • The supernal triad got its names from the Revelation of John (Revelation 1:8), reflecting the eternality (existing outside of time) and sempiternality (existing within all of time) of God.  Technically, the first two godnames are variations on the Greek verb “to be” (present participle and imperfect, respectively, of eimi), while the third is a form of “to come” (present participle of erkhomai).  This draws a distinction between sheer Presence undifferentiated by time (Ōn) and Presence that stirs and changes over time (Ēn), while the third becomes that which brings about change (Erkhomenos).  This distinction is reflected in the astrological correspondences of these sphairai, with the first being pure Light (Infinity), the second being Light that has moved in space (stars), and the third being a planet that moves and introduces change below it (Saturn).
  • The Trisagion Prayer formed the basis for the divine names for the middle triad, with the fourth sphaira (associated with Jupiter and Zeus, already recognized as “the” God) given to Theos, the fifth sphaira (associated with Mars and Ares, thus power and strength) given to Iskhyros, and the sixth sphaira (associated with Sol Invictus and, especially, Jesus Christ himself) associated with Athanatos.  Further, Theos and Iskhyros tie in with their corresponding Hebrew names, El and Elohim Gibor, respectively.  Also, the use of Theos can be appended to any sphaira godname after the fourth sphaira, since all the following names (with the exception of that of the tenth) are all technically adjectives, with “God” being the noun that they apply to in the sense of “God is Strong” or “God is Immortal”.  The fourth sphaira is conventionally held to be the beginnings of solid reality after the Fall from Divinity (cf. the Abyss), separating the eternal/sempiternal Presence of Divinity (Mind) from itself into a distinct Person of Divinity (God).
  • The names in the lower triad share the same omnipresent qualities, as well as being the epithets for Isis, Hermes, and the Universe respectively in pagan and Hermetic traditions.  Further, the Hebrew names for the seventh and eighth sephiroth, YHVH Tzabaoth and Elohim Tzabaoth, are similar in the notion of God presiding over the entirety of heaven and the heavenly hosts.  The use of Pantosōmatos comes from the Corpus Hermeticum (V.10) in referring to God “beyond all name, unmanifest, most manifest, of no body, of many body, of every body”, and the notion of linking the Moon (sphaira 9, Themelion) with bodies, corporeality, and manifestation is not a new one, since all things that exist lower than the Moon must pass through the Moon and contain some of its essence in it, especially when the Hebrew name for the corresponding sephirah is Shaddai El Chai, or “Almighty God of Life”.
  • The use of Alpha and Ōmega for the tenth sphaira comes from the description of Jesus/God from Revelation 1:8 and used throughout that book, which I found appropriate as the tenth sphaira is the World, containing every essence of every other plane of existence in itself as well as being the final sphaira reflecting the first, just as the English phrase “from A to Z” would be, and especially so as Alpha represents the Moon and Ōmega the planet Saturn in their esoteric meanings, encapsulating all the heavens between them.

That said, the names of God associated with the sphairai aren’t that important, except maybe in conjurations following Solomonic practice, since the sphairai themselves bear names of God.  After all, the sphairai are emanations of God and given titles of God, and it’s likely that the attribution of divine names to the sephiroth in Hermetic qabbalah developed from another tradition.  After all, most of the names of God given to the Hebrew sephiroth are, well, holy names not meant to be taken in vain or even spoken aloud, and it was more likely that magicians using them would prefer to use titles of God given to the sephiroth rather than names of God directly that they shouldn’t even write without several ablutions, much less speak aloud.  I’m starting to think that the correspondence of these set of divine names to the sephirah was an outside tradition tacked onto qabbalah, probably under the influence of Western Solomonic or goetic magic that used divine names like nobody else’s business.  When using one of these divine names in, say, a conjuration, the names for sphairai 5 through 10 would be reversed, so instead of “Iskhyros ho Theos” (God is Strong), it’d be “ho Iskhyros Theos” (the Strong God).  Greek is weird.

One thing I don’t feel comfortable with, at least just yet, is making a new set of Greek spirit names, especially those for the angels.  It can’t be escaped that much of Hermetic magic is based on Abrahamic lore, such as those of the angels, and so many of the names are going to remain Hebrew in origin; thus, Michael will remain Michael (though spelled in Greek as Mikhaēl) and so forth.  Likewise, the names of the planetary intelligences and spirits are based on Hebrew gematria principles, and so couldn’t be easily translated into Greek.  However, at least one set of angelic names can be translated: those of the choirs, or taxiarkhies.  Even then, though, those with explicitly Hebrew names (viz. Seraphim and Cherubim) would remain in Hebrew, but the rest wouldn’t, even though several of the names are really similar in English because much of Christian doctrine comes from, you guessed it, Greek.

  1. Serapheim, Seraphim
  2. Kheroubeim, Cherubim
  3. Thronoi, Thrones
  4. Kuriotētes, Dominions
  5. Dynameis, Powers
  6. Exousies, Virtues
  7. Arkhes, Principalities
  8. Arkhangeloi, Archangels
  9. Angeloi, Angels

One of the keys to developing new spirit names, especially for those of the planets, would be to recreate the qameas, or magic squares, of the planets.  The sigils for the planetary spirits and intelligences are based off the magic squares for their respective planets, and since the letters of the Hebrew script double as numbers, it would be possible to redraw the magic squares using Greek letters instead of Hebrew.  Since these names are all based on numerological principles and founded on the numbers associated with the planets, new names can feasibly be drawn up for these entities based on numerology (one of the few useful instances I’ve found of the craft, but I digress).  However, while redrawing the magic squares in Greek letters is easy, finding acceptable names of planetary spirits and intelligences that adhere to the same numeric values as the Hebrew names is not, since there are far more permutations of letters that would add up to the same value than I can calculate off the top of my head.  A good amount of work would be needed to develop a set of names and see which would work for the spirit and intelligence of each sphaira, not to mention figure out whether an “intelligence of intelligences” or “spirit of spirits” would be needed for spheres like those of the Moon and Venus.

At this point, there’s really little else than to make a new set of tables of correspondences a la Cornelius Agrippa’s Scales, replacing Hebrew godnames and the like with native Greek ones where appropriate, and honestly there’s already a lot done for me that I don’t need to do again (thank you, Stephen Skinner).  That and, of course, a hellish amount of scrying, pathworking, and exploration to really see what needs doing, patching up, and evaluating to see what’s actually needed for theurgy and thaumaturgy.  I’m thinking I might have to go with what Kalagni of Blue Flame Magick did a while back, scrying up a new style of Tree of Life on my own Starry Path.  I was thinking I was going to go that route anyway, using my grammatomantic lunar calendar to set certain days to scry the paths of the Greek Tree of Life, but now that I’m realizing how big an effort this is going to be, it’s certainly not going to be a short-term project.

One final thing, though: what would this new system be called?  Kabbalah or qabbalah (I use the K to signify the Jewish practice and Q the Hermetic one) is still a Hebrew word itself, meaning “receiving” or “tradition”.  The Greek Wikipedia article uses the word “kampala”, with “kabbala” as an alternate spelling.  Going by the meaning of the word, I think “(to) Paradedomenon” (that which is handed down) isn’t too far off the mark; “kampala” would be the shorthand name for the system as a transliteration of the Hebrew.  But of course, since clearly nobody speaks Greek (including myself, which I should eventually get around to fixing), “Greek kabbalah” would be the most easily accessible name for the system.

Oh, and for those of you who keep tabs on my Facebook, you’ll notice I posted an interesting photo about Greek kabbalah.  We’ll get into that more later on; I’ve got plenty to write about it for those who’re interested in a Neoplatonic/Pythagorean kinda thing.