On the Three Biblical Magi as Spiritual Allies

So, Christmas has come and gone, but it’s still the Christmas season, more traditionally called Christmastide.  Surely, dear reader, if you’ve grown up in the Anglophone world, you’re familiar with that old carol The Twelve Days of Christmas, yes?  Many non-Catholics or non-traditional Christians think that these are referring to the twelve days leading up to Christmas Day, but it’s actually just the reverse; Christmastide begins at sunset on December 24 and ends at sunset on January 5, the evening before Epiphany, spanning twelve days in the process.  So, even though Christmas was this past Sunday, there’s still so much going on over the next few days:

  • December 25: Christmas
  • December 26: Feast of St. Stephen
  • December 28: Childermass, or Day of the Holy Innocents
  • January 1: Feast of the Circumcision of Christ, Solemnity of Mary Mother of God

All this culminates on January 6, the Feast of the Epiphany, also known as the Theophany.  Many modern Catholic churches celebrate this mass on the Sunday closest to January 6 (between January 2 and January 8), but I prefer to keep to the day itself instead of the archdiocese’s schedule.  This day celebrates the revelation of God through the mortal Jesus to the world, and most famously remembers the visitation of three special people to the babe in the manger.  When you think of a Nativity scene, with Mary and Joseph in the manger with Jesus in the crib of hay, what else comes to mind?  Gabriel above, perhaps, maybe alongside a bright star, and a number of shabby-looking nomads and herders around.  Among the crowd coming to see the newborn King, however, there are often three special people who stand tall amongst the rest.

Usually decked in flowing and elaborate robes and accompanied by at least one camel, the Three Kings are among the gatherers to witness and praise the newborn Son of God.  Also known as the Wise Men or Magi, this bit of Bible lore comes from Matthew 2:1–12:

After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.”  When King Herod heard this he was disturbed, and all Jerusalem with him. When he had called together all the people’s chief priests and teachers of the law, he asked them where the Messiah was to be born. “In Bethlehem in Judea,” they replied, “for this is what the prophet has written:

“‘But you, Bethlehem, in the land of Judah,
are by no means least among the rulers of Judah;
for out of you will come a ruler
who will shepherd my people Israel.’”

Then Herod called the Magi secretly and found out from them the exact time the star had appeared. He sent them to Bethlehem and said, “Go and search carefully for the child. As soon as you find him, report to me, so that I too may go and worship him.”

After they had heard the king, they went on their way, and the star they had seen when it rose went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed. On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold, frankincense and myrrh. And having been warned in a dream not to go back to Herod, they returned to their country by another route.

In other words, at some point soon after the birth of Jesus (between 40 days and two years after the birth itself), several magi came from the East following a particularly interesting star that led them to Judaea so as to meet with the coming “king of the Jews”.  They met with Herod, the puppet king installed by the Romans who ruled Judea at the time, to ask him where the new ruler could be found; this promptly caused Herod and the other elite and aristocracy in Judea to freak out, due to the fragile balance of power and protection that Rome afforded Judea at the time (cf. later in Jesus’ life when he was being proclaimed to be king, which would have upset the power structure as a symbol of insurrection against Roman rule, and thus resulted in his crucifixion).  Herod, disguising his fear and plotting under a mask of reverence, tells the Magi what his advisers told him according to old Jewish prophecy: Bethlehem, the birthplace of the old King David.  Herod sent the Magi off to Bethlehem and told them to return and pass along where, specifically, the newborn ruler could be found so that Herod too could “go and worship him”, though he was going to have the God-child murdered instead.  The Magi left Herod’s, followed the Star of Bethlehem, and finally come to find Jesus with Mary (not necessarily in a manger at this point), and they presented their three gifts of gold, frankincense, and myrrh to him.  A dream was sent to them that warned them not to return to Herod, so they left Bethlehem and Judea generally by a different route entirely, declining to tell Herod where Jesus could be found; around this same time, Mary’s husband Joseph was similarly warned in a dream to flee to Egypt with his family.  And so the Magi went back to the East and Jesus et al. went to the West, as Herod realized that he had been duped by the Magi and ordered all boys in Bethlehem and the surrounding area under the age of two years old to be murdered.  Only once Herod died did Joseph receive another dream telling him to return to Israel, but we never hear of the Magi again in the Bible.  Traditions have surfaced since then that say that, due to their recognizing God in Jesus, they either professed a kind of proto-Christianity on the spot, or later willingly became full Christians after having encountered an apostle of Jesus; they were then martyred, possibly in the southern part of the Arabian Peninsula, and their remains were discovered by Saint Helena in Palestine and transported to the Church of Hagia Sophia in Constantinople, and eventually (by way of Milan and the Holy Roman Empire) to the Shrine of the Three Kings in the High Cathedral of Saint Peter in Cologne, Germany.

Although technically the Bible doesn’t specify exactly how many of the magi came to see Jesus, the nativity scene in Matthew explicitly lists three gifts, so it has become tradition for there to be three of them, one king bearing one gift each.  These gifts are gold, myrrh, and frankincense, each of which were (and are!) precious goods of no small price themselves, but also have spiritual symbolism regarding the prophesied life of Jesus as Messiah:

  • Gold, as one of the most recognizable precious metals, has always stood as a symbol of wealth, status, and royalty to many people across the world.  It is rare, and it adorns the bodies and palaces of those who have money and power enough to obtain it; I don’t think much explanation here is necessary.  Hermetic magicians know gold as a metal representing the perfection of body and spirit, but also that of the Sun’s might as it rules the solar system.  In the Three Kings story, gold is a symbol of Jesus as King, come to bring rule and dominion to the world as he establishes the Kingdom of God on Earth.
  • Frankincense is a bright yellow to white resin most famously used as an incense and an ingredient in anointing oils, and has mild psychotropic uses as an antidepressant.  It has a bright and vaguely citrusy smell, and has been used in religious rituals for thousands of years across the world.  In Semitic languages, its name reflects its white or milky nature, and Judaism has frankincense as a symbol of the Divine Name and an emblem of prayer generally.  Frankincense, in other words, indicates the presence and worship of the Divine.  Hermetic magicians know this to be an especially good substance for Solar works, but many grimoires and traditions say that frankincense may be used as a general incense for any ritual or spirit.  In the Three Kings story, frankincense is a symbol of Jesus as God, worthy of our veneration and praise and prayer, with frankincense burnt as a sacrifice to adore and worship God as Man.
  • Myrrh is a dark brown or black resin used in incense, medicine, and embalming of dead bodies.  Its name comes from Semitic languages meaning “bitter”, given its metallic bitterwseet aroma and taste, and has been used in medicine both as an antiseptic and a painkiller.  In Egypt, myrrh was used for embalming of mummies, and has had long-standing associations with death and the tomb, though it was also used as an anointing oil generally.  Famously, at the crucifixion of Jesus, Mark 15:23 describes Jesus as being given a drink of wine mixed with myrrh.  Hermetic magicians recall the association of myrrh as one of the plants and incenses associated with Saturn and the sephirah Binah, the third emanation of God.  In the Three Kings story, myrrh is a symbol of Jesus as Mortal, born human and destined to die as human, with a life full of pain, bitterness, sorrow, and suffering, with myrrh there to help him numb the pain in life and to protect the body in death.

Most traditionally, the three high-and-powerful guys who come to visit Jesus are known as magi, a Greek word that should be familiar to all my readers: each one of them was a μαγος, a magician-priest or (euphemistically) a “wise man” who knew the workings of the cosmos and how things come to be and how things can be used in this world to affect everything else.  Note that each of the gifts they brought not only have monetary value but spiritual value, as well.  They are giving the tools and supplies of their own magical and priestly trade to Jesus, not just as a “gift”, but as tribute; after all, one does not give their ruler a “gift”, since the ruler could just take what they want from their subjects as their own regal right, but one gives tribute to their king, showing that they owe all they have and could produce to the blessing of their ruler.  The Three Magi recognized Jesus as their ruler, even bowing down, kneeling, and worshiping him; they thus recognized that Jesus is the source of their power and their protection and salvation in the future.

It is important to note that the word μαγος had slightly different connotations than it does now.  In ancient Persia, the μαγοι were a specific caste of astronomer-priests, the same one that the prophet Zoroaster belonged to; these priests paid specific attention to astrology, and since astrology was (and is) considered one of the foremost sciences of the world, the μαγοι were not only priests but scientists.  They kept track of the passage of the planets and stars, and had a role to play in determining the lives of people in Persia, though the term is not synonymous with “king”.  Rather, the idea of the Three Magi being kings is one adopted from Old Testament prophecy, where it is described that all the kings of the world shall fall down and worship the Messiah.  With these three roles coming together—scientist of the world, priest of the soul, king of the people—we have the three routes of understanding and working with the world, and three types of elders who rule the world and the affairs of its people.  Thus, according to the Three Kings story, no matter what path in life one turns to, all paths lead to the selfsame Divinity.

The most common names for the Three Kings are Melchior, Balthazar, and Caspar, sometimes with small variants in the spellings.  As for their origins, there are two major traditions about where each king comes from:

  • The most traditional set of origins for the Three Kings has Melchior coming from Persia, Balthazar from either Babylon or Arabia (the two, historically, were not considered too different as large areas), and Caspar from India.  These are all, generally, to the East of old Judea, and are each considered ancient places of wisdom and learning befitting their status as “wise men” or Magi, though technically only one of them could be a true μαγος, with Melchior being the only Persian among them.  Still, astrology and priestly religions filled these regions, so to Jewish eyes, they would all be equivalent as noble heathenry.
  • In the Americas, especially in Latin American spiritual communities where the Three Kings are one of the more popular religious icons, they represent the three religious, spiritual, and occult traditions that came together to form the modern spiritual life in the Western hemisphere: Melchior represents the European or “white” religions, Balthazar the African or “black” religions, and Caspar the religions indigenous to the native inhabitants of the Americas.

It’s generally agreed-upon that Melchior is the king bearing gold, Balthazar myrrh, and Caspar frankincense.  As traditional iconography is often wont to do, each king has a set of color associated with them to make them easier to pick out when one can’t necessarily see the gifts they bring.  Additionally, by correspondence with each gift, not only can they be seen as emblems of the life of Jesus, but also as spiritual strengths that humanity is to exercise.  Plus, befitting their status as magicians, each can be tied to one of the three Hermetic arts of alchemy, astrology, and theurgy as suggested by the Emerald Tablet of Hermes Trismegistus:

King Origin Color Gift
Traditional New World Matter Symbol Strength Art
Melchior Persia Europe White
Gold
Gold Kingship Virtue Alchemy
Caspar India Indigenous Brown
Green
Frankincense Divinity Prayer Theurgy
Balthazar Babylon
Arabia
Africa Black
Purple
Myrrh Sacrifice Suffering Astrology

So why bring all this up?  Well, I have a small on-again-off-again practice with the Three Kings, and I figure, what with Epiphany coming up so soon, that perhaps it’s a good time to get the word out about them.  After all, much of modern Western occulture seems to either ignore or be ignorant of the Three Kings, when we have—literally hidden in plain sight—biblically attested and venerated magicians known the world over as purveyors of wisdom, power, grace, charity, and gifts.  Plus, with many of my colleagues working in various ATR, hoodoo, or other eclectic spiritual paths, I think many of us could benefit from this trio of eclectic magicians with a running work of two-thousand-plus years.

What can the Three Magi do for us?  Well, they’re magicians, scientists, priests, and kings.  Do you want to become any of these things?  Do you want to learn any of these disciplines?  Ask and ye shall receive!  If you consider the traditional origins of the Three Magi, you have a spiritual link to the old astrologers of Persia, the conjurers of Babylon, and the monks of India to learn from them, the ancient civilizations that even ancient Egypt considered to be wise; you have a mentor in each of the three Hermetic Arts of alchemy, astrology, and theurgy to guide and teach you as you want to grow and learn; these are masters of seeking what we are meant to find, our guides on the many paths up the mountain of Divinity.  If you’re involved in a diasporic ATR like Santeria or Umbanda, you have links to the three influences that culminate in your practice: European religion with Solomonic rituals, African gods and magic, and native or indigenous practices that still survive and breathe through these practices.  If you consider the role of the Three Kings as Santa-like dispensers of gifts and prosperity, then they become powerful friends who can help you obtain your desires and wishes.  As the first adorers of Christ, they represent pilgrims putting faith and working in their own disparate religions, coming together to uncover the One, the Source, the Whole that underlies all religions and practices.

How can we set up a space or shrine for the Three Magi?  Unfortunately, I haven’t found many resources in English on specific offerings, workings, or rituals one can do with them, but it’s not hard to guess for those who have worked with other saints or entities how to entreat and build a relationship with the Magi.  For setting up a shrine, you could do for the Three Magi what one might do for any Christian saint: get an image, such as statues or an icon, of the Three Kings, a candle, and a glass for liquid offerings, and set them up respectfully on a platform, shelf, or table.  I prefer to have a camel figurine with them, representing their own faithful steed who bears their burdens, and set out a smaller glass of water just for the camel, sometimes atop a bed of fresh cut grass as well.  For libations for the Three Kings, when not offering water, I suggest something very sweet: dessert wines, juice or fruit nectar with a bit of rum, maybe a fruity soda with some vodka.  Alternatively, one could offer three drinks together for each of the magi: one of water, one of juice, and one of wine.  You can burn a single candle for all Three Magi, and many botanicas or spiritual stores sell premade/dressed candles for this reason, but you can also set out three smaller candles as well, one for each.  Besides the images of the Three Kings and, perhaps, an image of a camel, I also incorporate a Star of Bethlehem into my shrine, hanging from above as the Three Kings look up adoringly at it.

So, what about prayers?  Again, being minor figures in Bible lore, there’s no wealth or treasure of prayers to the Three Magi like how there might be for, say, the Archangel Gabriel or Saint Cyprian of Antioch, but there are a few things I like to call on when working with the Three Magi.  Probably the most well known of all such texts is a common Christmastide carol that commemorates the Three Kings called, perhaps shockingly, We Three Kings, written by the Episcopalian rector John Henry Hopkins, Jr. in 1857.  It’s a lovely bit of minor-key music that recalls the quest, gifts, and symbolism of what the Three Kings brought to Jesus:

We three kings of Orient are
Bearing gifts we traverse afar
Field and fountain, moor and mountain
Following yonder star

(Refrain)
O Star of wonder, star of night

Star with royal beauty bright
Westward leading, still proceeding
Guide us to thy Perfect Light

Born a King on Bethlehem’s plain
Gold I bring to crown Him again
King forever, ceasing never
Over us all to reign

(Refrain)

Frankincense to offer have I
Incense owns a Deity nigh
Prayer and praising, all men raising
Worship Him, God most high

(Refrain)

Myrrh is mine, its bitter perfume
Breathes of life of gathering gloom
Sorrowing, sighing, bleeding, dying
Sealed in the stone-cold tomb

(Refrain)

Glorious now behold Him arise
King and God and Sacrifice
Alleluia, Alleluia
Sounds through the Earth and Skies

(Refrain)

There are many renditions of this carol, some more beautiful or haunting than others, which you can find on YouTube or sung at your local church or whatever this time of year.  The song itself is one I use frequently as an introductory prayer when approaching the Three Magi, and a good way to get into the mindset of working with them.  Beyond that, many of the usual prayers used for Epiphany refer to the Three Kings, and while they have special potency when used on Epiphany itself, they can be used at any time of the year.

In addition to doing once-off things, since Epiphany is coming up, why not a novena?  As you’re probably already aware, dear reader, novenas are nine-day sets of prayers done leading up to and completing on the feast of some saint or holy figure, and the Three Kings have their own novena for Epiphany, as well.  This would mean, then, that for the Feast of the Epiphany on January 6, novenas for Epiphany and the Three Kings should begin tomorrow, Thursday December 29.  The most common novena I can find is a fairly standard, easy Catholic one, with a short invocation to the Magi followed by a Gloria Patri, with the invocation for each day focusing on a different virtue of the Magi that the one performing the novena wishes to inculcate in themselves:

  1. Hope for the birth of the Messiah
  2. Speed and conviction to seek the Messiah
  3. Strength to persevere any difficulty for the sake of the Messiah
  4. Humility to seek help to find the Messiah
  5. Joy in the face of despair when lost finding the Messiah
  6. Faith in finding holiness amidst filth and poverty for the Messiah
  7. Charity, prayer, and penance as gifts for and tribute to the Messiah
  8. Protection from danger in staying true to the Messiah
  9. Attaining the beatific vision of the Divine as a result of one’s spiritual vows and believing in the Messiah

Instead of just that, however, since a novena takes place over nine days, since 9 = 3 × 3, and there are three gifts from Three Magi, I also figured that it might be good to explore the threefold symbolism of each gift of the Magi by means of a small meditation on each day, broken up into three groups of three:

  • Meditations of Melchior Bearing Gold
    • Day 1: Birth of Royalty in Squalor and Scorn.
    • Day 2: Crowning of Man in the World.
    • Day 3: Rulership over All.
  • Meditations of Caspar Bearing Frankincense
    • Day 4: Prayer of Man ascending to Heaven.
    • Day 5: Elevation of the Spirits of Mankind.
    • Day 6: Holiness of Divinity.
  • Meditations of Balthazar Bearing Myrrh
    • Day 7: Grief and Suffering in the Hearts of Mankind.
    • Day 8: Death and Entombing of Man in the World.
    • Day 9: Resurrection in the World into Heaven.

Also, it’s a tradition in some Catholic countries and communities to take a piece of chalk blessed on Epiphany and bless one’s house by it in a special formula.  Given the year XXYY (such that the year 2017 would have XX = 20 and YY = 17), one would write “XX + C + M + B + YY” (or, for this coming year, “20 + C + M + B + 17”) on the top threshold of the front door.  This calls on the three initials of the Magi and,  by it, asks them to bring gifts to the home for the new year just as they brought gifts to the new life of Jesus, but the letters also stand for the Latin phrase “Christus Mansionem Benedictat”, or “May Christ bless [this] home”.  Depending on the community, this is done sometimes by the local priest, sometimes by the head of the household, or sometimes by carolers specifically blessed and charged with playing out the role of the Three Kings for the community.  I do this for my own house, and leave up the chalk until the end of the year when I do my whole-house cleaning and cleansing, leaving the lintel bare until Epiphany.

While my own relationship with the Three Kings is still nascent, I plan on committing more time with them later on once my current spiritual projects and processes wind down, but I do like to give them focus this time of year regardless.  Perhaps later on, I’ll start compiling some of my ideas for workings, oils, and the like with the Three Kings for others to use, but right now, what I have is pretty bare.  What about you?  Do you work with the Three Kings?  If so, how do you work with them, and what are some of your experiences in working with them as spiritual saints?

Need a reading? I know a guy.

Happy solstice, Christmas, Hanukkah, Yule, New Year, and any other holiday you may be celebrating or using as an excuse to emboozen yourself or eat too much food!

I know I haven’t been very talkative as of late, but following my adventures in October, I’m taking it easy (both voluntarily and involuntarily) and not being very active right now.  Which is fine, since it’s giving me time to unwind, relax, and also work on my geomancy book (which, yes, is still in progress despite Life happening and other delays, and no, there is no ETA on it beyond “maybe next year sometime who knows hopefully sooner rather than later”).  Without divulging too much about it (if you couldn’t guess from liberal hints dropped on social media), then basically, I’m currently in a…recuperative stage, where I’m letting recent changes settle in and getting myself built back up.  It’s not the easiest or quickest process, but I’m in the process all the same.

However, as a result, I cannot do divination readings for people until next October.  I can certainly help with chart interpretations or schedule consultations on rituals and magic generally, yes, but I’m not able to perform divination as a service currently.  That said, if you need a good diviner on your side to help puzzle things out or sort out proper actions, I would suggest Qian I Ching, who is both my student and colleague, and whose services in divination encompassing multiple systems (including our all-time favorite, geomancy!) are very highly-rated, both by myself and many of his return clients.  You could do much worse than to look him up, and he’s currently doing a 50% sale until Christmastime on December 25:

  • I Ching with Coins: CAD$10 (normally $20)
  • I Ching with Yarrow Stalks: CAD$30 (normally $60)
  • Geomancy: CAD$15 (normally $30)
  • Greek Bone Oracle: CAD$10 (normally $20)
  • Tarot with Three Cards: CAD$7.50 (normally $15)

All prices are in Canadian dollars and are determined by the query and method of divination to be used.  If you need a reading done, go schedule one quick, because the sale won’t last for long!

And here we go.

The past month has been incredible for me, and incredibly busy.  All told, I have accomplished four novenas, three feast days, a New Moon and Full Moon offering, hikes to nine churches, a bachelor party, scrambling to deal with multigovernment paperwork, two religious anniversaries, my own wedding anniversary, two séances, three awkward and unusual-snelling spiritual baths, the installation of a new shrine, and welcoming Hermes back for this round of direct Mercury motion, all while getting far too little sleep and spending far too much money.

The past year has been as huge and crazy for me.  I got a new terrible job at a high pay raise, got married to the love of my life in a surprise ceremony orchestrated by the gods themselves, bought my first house, and returned to my old awesome job at the same pay level I was getting at the recent terrible one.  I have gone from elated to anxiety-ridden to depressed to infuriated, from ascended heat to abyssal cold, multiple times over and back.

And all of that is a warmup for what is about to kick off what will be the most interesting and memorable birthday vacation ever for me this and next week.

This is the year I turn black lead into white gold by means of red iron.  Those who are close to me know what I mean by that; those who don’t know, well, know that it’s going to be spectacular, and I couldn’t be more excited.  Basically, I’m about to undertake a massive spiritual work, the duration of which will take place over the next full year.  Related to this, I will not be taking any requests for divination, consultation, teaching, or crafting during this time.  I’ll still be around to write posts, respond to questions, and work on my geomancy book, so I’m not going completely off-grid, but know that much of my time over the next year will be focused internally rather than externally.  I may take some time after it’s all done with to discuss what I’m doing and why, but that’ll be later.  In the meantime, while I’m getting reoriented and figuring out what the hell’s going on inside and outside my sphere, why not take a look through my blog’s archives?  Over the past five-or-six years, I’ve written so much that even I forget what I’ve put out, from advice from specific spirits to whole methods of energy work and everything in-between.  Even I could use a good review now and again, and I’m just as impressed as anyone that I’ve done what I’ve done and said what I said.

In the near term, I will be unavailable to reply to messages, emails, or other communiques until later this month, around October 18 (assuming I’m conscious and competent enough to use a phone or computer).  I love you.  Be good, or be good at it.  If you have to get into trouble, make it worthy of a good story to tell afterwards.

For getting me to this point in my life, I thank all the theoi, ancestors, saints, angels, and demons, and I thank all my family, friends, colleagues, teachers, and cohorts.  I also especially thank you, my dearest and most awesome readers, for supporting me throughout all these years of Work, and for many more years of Work to come, because no matter how much I’ve done so far, it’s certainly far from complete.

A Shrine to Lord Saturn

This year, both I and my husband turn 28.  It helps that we’re only born, like, six weeks apart, so our natal charts aren’t too dramatically different from each other’s, at least for the slower-moving planets out there.  This is especially the case for Saturn, which we both have in Sagittarius and dignified by both face and term.  It’s a weird place for Saturn to be, but it’s not a terrible spot for either of us.  This is a good thing, as we’re ramping up to face our first Saturn return together at pretty much the same time, which is awesome and awful.

What is a Saturn return?  Roughly every 30 years (29 years, 5 months, 15 days to be exact), Saturn returns to the same place it was when you were born.  As Saturn gets closer and closer to this position, people start feeling these effects a little early, some as early as 27.  The effects tend to drop off soon after the return is made exact, so the range for feeling the effects of this first Saturn return transit usually goes roughly from when you’re 28 to 31, or three years.  The second time happens from ages 56 through 59, and the third from 84 through 87.  Some very few people ever get to experience a fourth Saturn return, but that’s neither here nor there.  Unlike other planetary returns, Saturn returns are most notable as being fundamental shifts from one stage to another in a person’s life: the first Saturn return marks either the midlife crisis or one’s final ascension into adulthood, the second return one’s passage into senescence, and the third return one’s preparation for death.  In general, how one adapts and responds to one’s return lays out how well or poorly one’s life will go through the next return.

So what is it like during a Saturn return?  Essentially, Saturn becomes the dominant theme of your life, and its energy and power suffuses every day of the transit.  Think: Saturn is the planet of final cosmic justice, restriction, obligation, limitation, scarcity, famine, depression, poverty, disease, and darkness.  By the same token, however, think about the idea of the thick cell wall of prisons or monasteries: sure, they keep one isolated and trapped, but by the same token, they also keep one safe and sound from anything going on outside.  Saturn shows us our limits, where those limits are to be obeyed without question, and where those limits can be pushed back or knocked down.  Saturn is a planet of atrophy, but it is also one of soundness; one might be thinner, but one becomes stronger in the process.  Saturn returns force us to confront ourselves and our own blown-up ideas of ourselves, and deflates us down to a shriveled, wrinkled mess.  In the process of everything we think we are and everything we think we need being taken away from us, however, we find out what it is we’re truly made of and what we truly need to survive on.  Once we know the bare minimum of what we can do and what we can survive on, we can build ourselves up once more in a proper way to truly come into our own.  Saturn return is a time of refinement through intense trial that we cannot escape or delay.  Jobs we think we love get taken away from us, lovers we think we can’t live without leave us, homes we think we will own for the rest of our days get burned down or sold from under our feet.  If you’ve ever asked for “take away everything that hinders me and holds me back”, Saturn return does this in fucking spades.  No need to do a cut-and-clean spell if you don’t want to; if you just wait long enough, the cosmic clockwork of the solar system will make it clear that it’ll happen one way or another.  Saturn is the cosmic judge who takes stock of everything you are and everything you do, and when Saturn comes home, he is going to clean house.

So, faced with this insurmountable trial of fate and gravity, how do I plan on surviving these next few years?  Most people become assholes and fight against it, or depressed and mope about it lamenting their inevitable fate that happens to each and every one of us.  Those are awful ways, and not what I consider to be the easy and proper way: by welcoming it, embracing it, and giving respect and honor where they’re due by setting up a shrine to regularly confront and propitiate the forces, energies, entities, and god of Saturn.  By working with the forces of Saturn, we can better integrate them into our lives, accepting the trials that come to us easier and forewarned that they will happen, acknowledging our pain and actively reaching for our own refinement, treating this as a time of tough cosmic love rather than cruel hellish fate.

With that in mind, let’s do a brief bit of some Liber 777-type research on Saturn.  For the sake of expanding our symbol set and connecting the dots together, what’re some of the attributes we can find about this planet in the Western magical literature?

  • Names in classical languages:
    • Latin: SATVRNVS
    • Greek: Κρονος (Kronos, the god/spirit of the planet), Φαινων (Phainōn, the titan/body of the planet)
    • Hebrew: שבתאי (Shabbathai)
    • Arabic: زُحَل (Zuḥal)
    • Persian: کیوان (Keyvan)
    • Sanskrit: शनि (Śani)
    • Egyptian: herukapet (Ḥeru-ka-pet, also known as Horus the Bull)
    • Sumerian: cuneiform |TUR.DIŠ| (Genna)
    • Babylonian: (Kayyamaanu, written as UDU.IDIM.SAG.UŠ or as above in Sumerian)
    • Chinese: 土星 (Mandarin Tǔxīng, Cantonese tou2 sing1, Middle Chinese /tʰuoseŋ/, Japanese dosei, Korean toseong)
  • Spirits and entities associated with it:
    • Angelic governor: צפקיאל (Tzaphqiel), often rendered into Latin as variants on the name Cassiel
    • Picatrix angel: Isbil (Arabic original), Heylil (Latin translation)
    • Olympic spirit: Aratron
    • Planetary intelligence: אגיאל (Agiel)
    • Planetary spirit: זאזל (Zazel)
    • Choirs:
      • Agrippa: אראלים (Aralim)
      • Pseudo-Dionysus: Thrones
    • Zodiacal angels:
      • הנאל (Hanael, angel of Capricorn)
      • כאמביאל (Cambiel, angel of Aquarius)
    • King of the Jinn:
      • Name: ميمون (Maymon, the Auspicious One)
      • Nickname: ابا نوخ (Abba Nuh̬, the Father of Rest)
    • Heptameron Spirits:
      • Angel: Cassiel
      • Angel of the Air: Maymon Rex
      • Ministers: Abumalith, Assaibi, Balidet
      • Wind: Africus (southwest)
    • Lemegeton Goetic Rank: Knight (only one spirit of this rank, Furcas)
    • Deities associated with Saturn:
      • Sumerian: Ninurta, Ninmah
      • Babylonian: Adar, Nintu, Tiamat
      • Persian: Zurvan
      • Phoenician: Asherah
      • Egyptian: Sobek
      • Gnostic: Yaldabaoth
      • Greek: Kronos
      • Roman: Saturnus, Lua
      • Etruscan: Vetis, Veiovis
      • Hindu: Śaniścara
  • Qabbalistic correspondences:
    • Numbers: 3, 15, 45
    • Shape: Triangle
    • Sephirah: Binah
    • Sephirothic colors: Crimson, black, dark brown, grey flecked pink
    • Path: #32 (the World, connecting Yesod-Malkuth or Moon-Earth)
    • Path colors: Indigo, black, blue-black, black rayed blue
    • Godname: יהוה אלוהים (YHVH Elohim)
    • Hebrew letter: ת (Tav, 400)
    • Greek letter: Ω (Ōmega, 800)
    • Weekday: Saturday
    • Zodiac signs:
      • Domiciles: Capricorn, Aquarius
      • Exaltation: Libra
    • Geomantic figures: Carcer, Tristitia, Cauda Draconis
  • Religious concepts:
    • Deadly Sin: avarice/greed
    • Heavenly Virtue: generosity
    • Hermetic Virtue: silence
    • Hermetic Vision: The Vision of Sorrow
    • Apostles: Simon the Zealot (Capricorn), Jude (Aquarius)
    • Prophets: Enoch, Samuel, Nahum (Capricorn), Habakkuk (Aquarius)
    • Judges: Elon (Capricorn), Abdon (Aquarius)
    • Theological Figure: The Virgin Mary and Mary Magdalene
    • Weekday archangel: Selaphiel or Sealtiel, the angel of prayer to God and who presides over the priesthood
    • Psalms for Pentacles (KJV): 72:8-9, 109:18, 18:7
  • Materials and substances:
    • Metals: lead, black iron, pyrite
    • Stones: onyx, sapphire, brown jasper, chalcedony, lodestone, sulphur, antimony, jet, turquoise, magnesium, all dark and weighty and earthy minerals
    • Plants: white daffodil, asphodel, dragonwort, rue, cumin, hellebore, benzoin, mandrake, cyprus, opium, pine, cypress, black fig, hemlock, yew, myrrh, sesame, aconite, cactus, cocoa, datura, spurge, fennel, male fern, lichen, mos, lungwort, soapwort, weeping willow, tobacco, pomegranate, ivy, orchis root, thistle, coconut, ramthorn, spikenard, galbanum, asafoetida, euphorbium, colophony, stammonia, rhubarb,
    • Animals: ape, cat, hog, mule, camel, bear, mole, donkey, wolf, hare, mole, dragon, basilisk, toad, serpents, scorpions, ants, mice, vermin, cranes, ostriches, peacocks, screech-owl, horned owl, bat, lapwing, crow, quail, eel, lamprey, dog-fish, tortoise, oysters, cockles, sea sponges, cuttlefish
    • Parts of the body: skin, bones, spleen, knees, lower legs, right foot, right ear, right eye, left hand, excretory system, mouth, intestines, bladder, genitals
    • Other organic substances: soma, civet, musk

And, to top it off, a gallery of various Saturn-related seals, sigils, symbols, and signs from all the stuff collected across my blog:

With that said, I now present to you how we combined so much of all of the above into our household’s Shrine to Lord Saturn.

Shrine to Lord Saturn

The primary color of the shrine is black (the primary/Queen color of the planet) accented by crimson (the secondary/King color), accented by a pale Solar gold.  Within the shrine is a particularly pretty (to my mind) metallic print of Saturn eclipsing and illuminated by the Sun.  Surrounded by a the fabric canopy and lengths of chain is a custom talismanic art I made that concentrates the images and seals of Saturn together in a coherent way.  This artwork combines, again, all of the symbols, seals, sigils, numbers, names, spirits, intelligences, angels, and characters of Saturn together, with very subtle nods to the zodiac signs Capricorn and Aquarius (the domiciles of Saturn), Libra (its exaltation), and Sagittarius (where my and my husband’s natal Saturns are) and Aries (our housemate’s natal Saturn).  Additionally, there are three written statements on there: the Sanskrit mantra to Lord Shani, a Greek invocation to Phainōn and Kronos, and a Latin invocation to Saturnus:

  • Sanskrit: ॐ शं शनैश्चराय नमः (Om Śaṃ Śanaiścaraya Namah, “Hail to the great name of Shani”)
  • Greek: ΙΩ ΦΑΙΝΩΝ ΙΩ ΚΡΟΝΕ ΙΩ (“Hail, Phainon! Hail, Kronos! Hail!”)
  • Latin: IAVE SATVRNE MAXIME NITIDE SEVERE IA (“Hail, great, bright, grave Saturn, hail!”)

I had originally planned to do this in stark black and white, but I opted instead to use a blend of silver, gold, white, and a few basic colors to suit the characters or needs.  All told, this painting forms a sort of all-around “map” to the powers and resonances of Saturn.

Talismanic Saturn Painting

The focal point of the shrine table is the oil lamp in the middle.  In Indian astrology, devotees of Lord Shani burn sesame oil in honor of the god, so I figured I can incorporate the same.  I got a traditional ceramic oil lamp glazed in dark brown and dark blue, both colors associated with Saturn, and filled it with cooking-grade sesame oil mixed with three drops of myrrh essential oil.  Here I’m using a simple cotton thread wick, but normally I’d use a linen strip or a cotton ball, rolled out flat, pressed into a thicker cloth-like sheet, written upon with sacred symbols of Saturn in consecrated ink, and twisted back lengthwise into a wick.  I placed the lamp on a wooden placard I made that has the symbol of Saturn in the middle of a large hexagram, surrounded by the symbols of the other six planets in each of the triangular wings of the hexagram.  Around the symbol of Saturn in its central hexagon, and on the outside of each of the triangles, I inscribed the characters of the seven planets from Agrippa (book I, chapter 33) and wrote around the whole thing the name Κρονος in Greek.  Each of the planetary symbols are colored in the usual planetary color, as are their characters.  The word Κρονος, the symbol and characters of Saturn are all filled in silver, while the surrounding circle and the hexagram itself are all filled in gold.  Everywhere else on the placard is covered in black.  I also added on the name of God “Elohim” written in ancient Phoenician script around the edge, split into six characters and colored for the six non-Saturn planets.  On the underside is the name IHVH, again written in Phoenician and colored in gold, around the edge, surrounding a 3 × 3 grid.  I originally was going to have the nine numbers of Saturn etched in here, but my woodburner failed me for good; what I plan to do is draw in a word-sigil on the qamea of Saturn to tune our rituals to a specific need, such as “stability” in times of chaos or “wisdom” when preparing for a ritual.

The reason why I made this planetarily all-inclusive placard, instead of one that just focused on Saturn, is that this would be used for a household shrine for both my use and that of my husband and our housemate.  While I’ve done the Work necessary to simply launch deeply into a planetary energy and come out unscathed, my husband and our housemate haven’t, and even though respecting and honoring Saturn would be good for all of us, there is a notable risk for them to be overloaded by Saturnine energies that could easily overwhelm and devour them.  To that end, I decided to balance out the light of Saturn that we would shine in our house by making a kind of planet-specific Table of Practice that would act to balance out and harmonize all the planets, focusing and building up to Saturn.  Thus, we first light six small candles, one on each of the triangles around the placard, and briefly invoke each planet before lighting the oil lamp for Saturn in the middle, which precedes the rest of our usual offering.

In addition to the crafts above, I also have a three-footed iron censer for burning incense, usually myrrh, placed atop an old Saturn magic square I made, woodburned and painted in gold and black, to the right of the lamp.  I’ve also incorporated and enshrined, in an unseen way not visible from the pictures above, the powerful Saturn talisman I made back in 2011 (almost five years ago to the day, holy crap!).  All this combined, we have a simple yet elegant Saturn shrine that, from the get-go, already brims with dark stellar power.  Over time, we will probably add more talismans, charms, statues, or pieces of Saturnine art, but this is good for now.

We present small glasses of offerings to Saturn: one of pure water, and three small bowls of a dry offering mix made from rock salt, black rice, black gram, and black mustard seeds.  We place these to the left of the oil lamp placard, while we burn incense in the censer.  We then take some time to recite the Orphic Hymn to Saturn (hymn #12), or, if we’re feeling more adventurous, the Picatrix Invocation to Saturn (book III chapter 7, one version as used here for my Saturn talisman consecration).  Alternatively, we might use the Heptameron Conjuration for Saturday or the equivalent from the Munich Manual (see this page) for a more directed purpose rather than a general laudation of Saturn, or we might just be cool and intone the vowel ōmega and offer a more personal prayer to Saturn.  We do this all every Saturday during one of the daytime hours of Saturn, if possible, usually the midday hour, as that’s the time we’re all most likely to do this together.  Barring that, due to scheduling or whatnot, we might do our own thing with a smaller offering.  We let the candles burn out on their own, and we let the oil lamp burning for at least as long or until it starts to sputter.  We let our offerings sit for a whole week, and then clean off the shrine before we make offerings the next Saturday.  We each clean off with our bowl of dry offerings, pour it into the water, and dump the whole thing out into the road.

Besides all these offerings we plan to make weekly and regularly, there’s so much else we can do to honor Saturn in our lives.  Saturn rules over all disabled people, especially those who are crippled, diseased, or handicapped in some way, as well as vagrants, the homeless, and in low social stations and in menial jobs.  Working for their sake, paying them respect, and making donations (especially in groups of three or in amounts of multiples of three) is a good way to get on Saturn’s good side, as well as making fasts in his honor.  It goes without saying that respecting Saturn in our daily lives is also of paramount importance, including not saying disrespectful or joking things about the god.  We still plan to be realistic about his awful, detrimental effects, but we’re not going to blow them out of proportion; Saturn is, after all, the planet of perspective.  Saturn, given the day of Saturday, is also associated with Shabbat and the Jews; observing a set of shabbat-like restrictions regularly is also a way to show one’s devotion to the planet and its spirits.

I’m honestly pleased I was able to set this shrine up, and I’m very happy with how it all turned out.  At the first invocation, I felt that usual Saturnine heaviness seeping into my bones, like wearing multiple heavy Siberian winter coats without the heat, but this time it lingered on the back of my neck and around my ears.  It’s good to finally give Saturn the respect he deserves and has deserved in my life; truly, Saturn now lives in our home, though I specified that this shrine would be set up for three years, with only the possibility of it remaining up longer.  We’ve enshrined Saturn to help facilitate the integration of his energies into our lives during our Saturn return periods, so that Saturn helps us and does not hurt us, so that Saturn gives us succor and not suffering.  He’s still a heavy, grave, serious planet and a malefic no matter what, but he is just as able to give blessing as much as he can dole out curses.  Here’s to hoping we only see his good side, with his bad eye turned and kept turned far away from us.

Do you worship or have a devotional arrangement with Saturn, in any of his incarnations among the world’s religions?  How do you pay your respects to the planet or the spirits associated with it?