On Aspects in Geomantic Interpretation

Geomantically interpreting the House Chart usually necessitates a bit of knowledge about astrology.  Even though geomancy can be interpreted completely without relying on any sort of astrological symbolism or techniques, one of the biggest innovations that geomancy developed was to incorporate these very same symbols and methods into geomantic technique.  When looked at the right way, the integration is often flawless and seamless, and a good number of techniques and ideas that apply in astrological divination apply either identically or in parallel ways to geomantic divination.  This isn’t usually the case for the Shield Chart, of course, but for the House Chart?  The more astrology proper you know, the better off you are in geomancy; geomancy has often been called “astrology’s little sister”, and for good reason.

Still, though, not all astrological tricks can be borrowed directly into geomancy, and of those that can, some may need tweaking or a complete rehaul of the technique to get the ideas behind the trick to properly apply to geomancy.  Among such techniques that astrology can lend to geomancy, what we consider to be a major, integral technique in one art can be considered a minor detail in the other.  And, of course, there are always those techniques that are barely understood at all in either system but we laud them as among the best and greatest things ever until we take a step back to actually try to understand the damned thing at all.

Bearing all that in mind, here’s a few thoughts and explanations of astrological aspect, why we use them the way we do astrologically, and how they can be applied to geomantic interpretation of the House Chart.  I suggest that you grab a drink and settle in for this.

What is an aspect?  The word comes from Latin ad+spicere, meaning “to look at” or “to regard”, but in its form aspectus it can also refer to appearances, countenances, or coming into sight of something else.  Although I suppose it’s possible that you could see any planet from any position of any other planet, considering the planets as mathematical volumeless points in the sky, only a handful of specific spatial arrangements are considered to be proper aspects based on their geometry within the circle of the Zodiac.  More properly, I suppose it’s better to say that aspects are based upon the geometry presented within the Thema Mundi, the astrological-mythological chart of the beginning of creation that is fundamental to exploring and understanding many of the basic symbols of astrology:

Thema Mundi

(No, this is not actually a real chart; note the positions of Mercury and Venus in relation to the Sun.  We know.  It’s not intended to actually represent any point in time besides Creation itself, and was an important teaching tool used in Hellenistic astrology.  Of particular importance, note how the chart starts with the ascendant in Cancer, not Aries; the natural world we live in is of a nurturing, cool nature exemplified most by watery Cancer, and not the harsh, aggressive nature of fiery Aries.)

The Thema Mundi is what establishes the planetary rulerships of the signs themselves.  Judging from a location in the Northern Hemisphere, the Sun and Moon (the two luminaries whose motion only ever proceeds forward) are given to the two signs of the brightest and hottest time of the year, the Moon to feminine/receptive/cool Cancer and the Sun to masculine/active/warm Leo.  After this, we assign Mercury to Virgo, Venus to Libra, Mars to Scorpio, Jupiter to Sagittarius, and Saturn to Capricorn.  Because the planets can only ever be in one place at any one time, the other signs are left empty, but we can envision the non-luminaries to be in a “mirror world” in the signs opposite the axis formed between Cancer/Leo and Capricorn/Aquarius; thus, Saturn gets “mirrored” into Aquarius from Capricorn, Jupiter into Pisces from Sagittarius, Mars into Aries from Scorpio, Venus into Taurus from Libra, and Mercury into Gemini from Virgo.  The Sun and Moon, being two distinct luminaries already in their own signs, do not get mirrored.

Planetary Rulerships of the Signs

Now, consider the positions of the planets in relationship to the luminaries:

  • Mercury is 30° from the Sun on the right, or from the Moon on the left.  Mercury is a neutral force, blending like with like and opposite with opposite, always changing and always in flux.  The angular relationship between Mercury and its nearest luminary is that of the semi-sextile, a mutable and weak relationship that doesn’t mean or do much either which way.
  • Venus is 60° from the Sun on the right, or from the Moon on the left.  Venus is a pleasant planet, inducing joy and pleasure and which opens up the door to opportunity and happiness, though it can be fickle.  The angular relationship between Venus and its nearest luminary is that of the sextile, a relationship that tends to harmony but requires energy and action in order to keep the relationship fortunate and well.
  • Mars is 90° from the Sun on the right, or from the Moon on the left.  Mars is the planet of separation, strife, heat, anger, and war.  The angular relationship between Mars and its nearest luminary is that of the square, indicating a relationship of tension, strife, resistance, and problems that, although they can be surpassed and built upon, are not easy to overcome.
  • Jupiter is 120° from the Sun on the right, or from the Moon on the left.  Jupiter is the planet of blessing, benefice, and heavenly wonder.  The angular relationship between Jupiter and its nearest luminary is that of the trine, indicating a relationship of harmony, luck, ease, and prosperity.
  • Saturn is 180° from the Moon or the Sun on the opposite side.  Saturn, the darkest and coldest planet placed in the darkest and coldest sign, is found in the opposite sign as the luminaries in the brightest and warmest signs of the year; Saturn is the planet of cursing, curses, and being cursed, of death compared to the life of the luminaries.  Not only that, but the angular relationship formed between Saturn and its directly-opposing luminary crossed boundaries into a true mirror-world opposition, which is the relationship of extremes, rivalry, enmity, and difficulty.
  • Saturn is 150° from the Sun on the right, or from the Moon on the left.  More on this later.

Note that the relationships we care about in the list above are in particular angular arrangements such that the angle is a proper divisor of the circle of 360°: it takes twelve semi-sextiles to make a complete loop (12 × 30° = 360°), six sextiles (6 × 60° = 360°), four squares (4 × 90° = 360°), three trines (3 × 120° = 360°), and two oppositions (2 × 180° = 360°).  Additionally, since the zodiac (and the House Chart we use in astrology) is already divided up into twelve sections, an angular arrangement that does the same thing doesn’t show us anything new or more important that the simple progression of signs from one to the next, or of houses from one to the next, doesn’t also already tell us.  This leaves us with four major angular relationships, or aspects: sextile, square, trine, and opposition, each of which is exemplified best by its “thematic” presence in the Thema Mundi: Venus is the aspect-producing planet of the sextile, Mars of the square, Jupiter of the trine, and Saturn of the opposition.

However, we don’t have to limit ourselves to talking just about degree-based angular relationships when it comes to aspects.  In fact, it’s arguably more traditional to talk about them in terms of whole signs (and, thus, houses), and the idea is the same as before.  Mercury is one sign away from its luminary for the semi-sextile aspect, Venus two for sextile, Mars three for square, Jupiter four (for trine), and Saturn six for opposition.  This is the distinction between partile and platick aspects, where partile aspects are measured by the “parts” of signs (i.e. the exact degrees) and platick aspects by the “broad areas” of whole signs at a time; while we moderns generally consider partile aspects to be what really counts (ideally exact by angle, though we allow the wiggle-room of orbs for the planets), it would have been just as valid in Hellenistic and traditional astrology to consider platick aspects based on sign relationships between the location of any two particular planets.  In the above talk about the Thema Mundi, it’s actually more proper and traditional to note the angular relationships of the planets to the luminaries based on how many signs/houses they are away rather than how many degrees of celestial longitude they are away.  If we count by signs, then we have the nifty association between aspects and sign relationships:

  • Signs in sextile share the same temperature of element (i.e. hot Fire and Air, cold Water and Earth) and different modality.  They understand what each other needs and uplift/sustain each other in their complementary ways.
  • Signs in square are of the opposite element but same modality.  They understand how each other works and work in the same way, but they have the opposite views and goals and needs.
  • Signs in trine share the same element.  They understand what each other needs and join with each other in common purpose.
  • Signs in opposition share the same temperature of element as well as the same modality.  They conflict because they operate in the same way, and share the same passion but for different goals and needs, leading to rivalry and conflict.  So different, yet so similar at the same time!

But this leads to something interesting: if there are only aspects based on whole-sign counting, what about two planets that are found in signs that have no such relationship?  We already counted differences of one sign (semi-sextile), two sign (sextile), three (square), four (trine), and six (opposition), and if it’s more than six, we can simply flip the calculation to get a corresponding opposite-direction same-type aspect.  This leaves the relationships unclear when we have differences of zero signs and five signs away:

  • If there are zero signs between two planets, then they’re in the same sign, or more ideally, at a 0° difference.  In other words, this is conjunction of two planets, where instead of there being a relationship, there is a true unity and melding of force, power, and presence.  Relationships can only happen when there is a distance or difference, but in conjunction, there is neither; thus, a conjunction is not a type of aspect, technically speaking, because there’s no “other planet” for each to look at, since they become one and the same force.
  • If there are five signs between two planets, then they’re…weird.  They have nothing to relate to each other: they’re of different elements yet not opposing elements (e.g. Fire and Earth), and are not of the same modality.  If conjunction is a complete identity of essence, then this relationship is complete dissonance, and is called inconjunct; the angular relationship of 150° is called the quincunx, but the idea is the same.  This is the complete lack of relationship, which in traditional astrology was considered worse than any relationship at all (no matter how bad).

In addition to the complete dissonance bit of the inconjunct, there was a notion of certain places being “unseen” from any particular place in the House Chart.  From the ascendant, consider that houses VI (illness) and VIII (death) are inconjunct with house I (life).  While being close to the aspect (“seen”) of opposition, they are just out of range of vision, just off to the side of focus.  It’s like when you’re staring at a particular distant point: you have that point in complete view, but things just off to the side?  You can’t look at them the same way, things slide out unnoticed, or change without being seen.  This “just off to the side” quality of the inconjunct lends them to “being unseen”.  Similarly, we can say the same thing for houses XII and II: while there is technically an aspect for these (semi-sextile, 30° or one sign away), house XII (enemies) is inimical to house I (life) in the same way houses VI and VIII are, and worse, house XII is “right behind” house I, and thus is also unseen.  House II (property) isn’t usually considered negative, but it is similarly “unseen” because it is too close, too under-the-nose, to be properly regarded as an aspected house.  This leaves the relationships of one sign away and five sign away as anti-aspects, or more properly, averted.  Aversion indicates an anti-relationship: a lack of communication or awareness, a disability to understand and be understood, and a lack of control in either direction.  This is why, for the sake of astrology, the 30° relationship is at best trivial and meaningless, and at worst is as bad as the 150° quincunx.

Okay!  So much for an introduction on aspects.  Where does that leave us?  Well, we have particular angular relationships that, for the sake of both traditional astrology and geomancy, we can determine based on how far two particular things are in the House Chart based on how many signs/houses come between them:

  • Sextile: two houses away, the relationship of Venus.  Luck, opportunity, happiness, fickle fortune.
  • Square: three houses away, the relationship of Mars.  Strife, fighting, conflict, construction.
  • Trine: four houses away, the relationship of Jupiter.  Blessing, ease, harmony, prosperity.
  • Opposition: six houses away, the relationship of Saturn.  Rivalry, enmity, enemies, tension.

And, in addition, we have three non-aspects:

  • Conjunction: same house in the same location, the identification of the two luminaries as one light.  Two forces that become one.
  • Semi-sextile: one house away, the anti-relationship/aversion of Mercury.  Being too close to properly see or control.
  • Inconjunct: five houses away, the anti-relationship/aversion of Saturn.  Being just out of sight to properly see or understand.

In geomancy, we can use aspects to better understand the relationship between two particular figures in the House Chart, or the effects a given figure has on another figure based on the angular house-based relationship between them.  The naïve and simplistic way of doing this is to take any particular figure as your significator, and interpret the figures two, three, four, and six houses away as being in aspect to the significator.

Just to make things a little more exciting, let’s add in two more distinctions to our expanding set of aspects, shall we?  In geomantic interpretation, not only is it the number of houses away that matters for an aspect, but also the direction of the aspect, or dexter and sinister aspects, which are ultimately based on the natural motion of the planets as seen from the Earth:

  • Dexter aspects (literally “right”, as in “right-handed”) are counted clockwise around the House Chart from the aspecting figure to the aspected figure.  For instance, the trine formed by House V onto house I is a dexter trine, because the aspect is made going clockwise around the chart from house V to house I.  Dexter aspects go against the natural flow of the signs of the Zodiac, or said another way, against the usual counterclockwise numbering of the houses.  These are considered to be more direct, effective, obvious, blatant, or vigorous.
  • Sinister aspects (literally “left) are counted counterclockwise around the House Chart from the aspecting figure to the aspected figure.  For instance, the trine formed by House IX onto house I is a sinister trine, because the aspect is made going counterclockwise around the chart from house IX to house I.  Sinister aspects go with the natural flow of the signs of the Zodiac, or said another way, with the usual counterclockwise numbering of the houses.  These are considered to be more subtle, hidden, weak, slow, or indirect than dexter aspects.

Thus, consider the following geomantic House Chart:

If we were to consider house IV (Tristitia) as our significator, then we find the following figures in aspect with it:

  • Dexter sextile: house VI, Cauda Draconis
  • Dexter square: house VII, Amissio
  • Dexter trine: house VIII, Fortuna Minor
  • Opposition: house X, Cauda Draconis
  • Sinister trine: house XII, Coniunctio
  • Sinister square: house I, Via
  • Sinister sextile: house II, Acquisitio

Note that opposition, because it is six houses away, is always on the opposite point of the House Chart.  Therefore, it is only ever an opposition, and cannot be dexter or sinister.  Also note that we don’t count semi-sextiles or quincunxes here; although we can technically mark these as aspects, given their “unseen” nature, it’s better to say that there is no relationship between house IV and houses V, IX, XI, and III.  For similar reasons, because only one figure can only ever appear in any given house, there is no notion of conjunction in the geomantic House Chart (outside of perfection, of course, but that’s a different topic that I’ll bring up in a bit).

As a facile way of using aspects in geomantic interpretation (though it is useful when learning how to interpret aspects!), we could find every figure that makes an aspect to a particular significator and interpret them to get a whole lot of details about all possible things that are acting upon, influencing, or impelling the significator to act a particular way.  However, I find this to be a whole lot more than I care to deal with, and often provides more confused data than usable information, so I typically limit the use of aspects in my own geomantic practice to only two significators at a time, and even then, only when either one or both of the significators pass.  Consider that two houses may already be in a “fixed” aspect relationship by virtue of where they are.  Marriage, for instance, is always going to be represented in house VII, so in a query about marriage, it’s trivial and useless to say that the significators of querent and quesited are in an opposition aspect (houses I and VII), because opposition is inherent to the house of marriage, and therefore is more a subject for philosophical introspection on the subject in general rather than helpful divination and guidance in a particular matter involving the subject.  We can’t use the “real houses” of the significators for determining aspect alone, so we must use something else.

In the case where one of the significators passes elsewhere in the chart, it may form an aspect to the other significator based on the house the significator passes to in relation to the “real house” of the other significator.  Consider in the above House Chart a case where we’re investigating the topic of marriage, so we have house I (Via) representing the querent and house VII (Amissio) representing the marriage or spouse-to-be.  Via in house I and Amissio in house VII, in their own “real houses”, don’t make an aspect, but Amissio passes from house VII to house IX.  House IX is in aspect with house I, so we can say that Amissio (significator of the quesited in house VII) makes a sinister trine to Via (significator of the querent in house I) by means of house IX.  Thus, we can say that the spouse-to-be and the querent are in a good relationship together, characterized by quiet peace and modest harmony, possibly involving matters involving academia, spirituality, or foreign travel, especially on the part of the spouse-to-be and how they incorporate the querent into their own life.  The aspect here reveals what their relationship is like; how each of them are individually is determined more by the figures themselves.

So, in this more limited, exacting, and useful way of interpreting aspect in the geomantic House Chart, we can determine the relationship between two significators if one of them passes to a house that aspects the other in its own “real house”.  If one of them passes but into an averted house (a house that is one or five away from the “real house”), then there is no relationship, which can be interpreted either not at all (modern) or in the more dire unseen, uncontrolled, incommunicable way (traditional).  What happens if both figures pass elsewhere in the chart?  Say we have an example where, for another chart about marriage, Coniunctio in house I passes to house IX and Amissio in house VII passes to house III.  There are two aspects here: the significator of the querent makes a dexter sextile onto the significator of the quesited (house IX onto house VII), and likewise, the quesited makes a dexter sextile onto the querent (house III onto house I).  In this case, both significators pass, and there’s a third aspect being made here: the opposition between houses III and IX!  This aspect doesn’t involve either real house of the significators, but is still another relationship between the significators that needs to be accounted for.  This is where yet another dichotomy can come into play for us:

  • Direct aspect: an aspect made by one significator that passes elsewhere in the chart onto the real house of the other significator.  Indicates the direct, known, or intended effects one significator has upon the other.  Direct aspects (with the exception of opposition) will be either dexter or sinister, using the real house being aspected to as a point of orientation.
  • Indirect aspect: an aspect made by both significators from the houses each passes to onto the other, not involving the real houses of either significator.  Side effects that result from the actions and interactions of the significators, or emergent properties of their relationship that are unknown or unintended by either party.  Indirect aspects cannot be considered dexter or sinister since there is no direction inherent to them, since both figures pass equally.

Thus, in this relationship where Coniunctio and Amissio both have direct dexter sextiles upon each other with the indirect opposition between them, the querent and quesited generally get along pretty well as each opens up new doors for the other and provides glee and luck for each other, but there’s this nagging tension that seems to result as they get closer, this weird difficulty that leaves only a soft echo in the dark corners of their minds; their friends don’t seem to get along the longer they hang out, and there’s this weird unspoken division that both of them subconsciously work around.  That’s what an indirect aspect is: an emergent property or a side-effect of the actions and interactions of both parties acting upon each other.  It’s not always the case that an indirect aspect can be formed when both significators pass, but when one can, even if it’s a subtle or minor thing, it’s usually important enough to note because of how easy it is to overlook in the real world.

What about if one significator passes to multiple other houses, each of which aspects the real house of the other significator?  In this case, despite the confusion, it’s actually pretty straightforward: there are multiple aspects, so first interpret each one separately then see how they’re all connected and fit into a bigger picture.  In such a case, can the same significator make indirect aspects with itself?  No, it cannot; when considering two or more significators, an aspect must be made between two different significators so as to indicate a relationship.  A relationship indicates two distinct parties to relate to each other; just as a significator passing to another house cannot aspect its own real house, a significator passing to multiple houses cannot form an indirect aspect amongst its passing houses.  Rather, it’s better to analyze what that same significator is doing in so many houses, and how they’re all connected and fitting into the same overall or overarching action or set of actions, and how they all impact or influence the other significator both separately and in unison.

That’s what I do to use aspect in interpreting geomantic house charts; the technique is fairly straightforward, though there is a bit of nuance between dexter and sinister as well as direct and indirect.  So, why do I use aspect?  Aspect indicates a relationship between two significators that results in their actions one upon the other (not necessarily “upon each other!”) which can affect a particular situation as a whole, or offer more details into the specific nature of the two parties acting on their own or interacting with each other.  The keyword here is “relationship”; aspects indicate the existence and nature of relationships, if any, between the significators and, if one exists, how it plays out between the two significators.

What I do not use aspect for is as a type of perfection.  Perfection, as I’ve written about before, is a method of geomantic interpretation that uses the motion of the figures in the House Chart to determine whether a particular situation will happen (if the chart perfects) or won’t happen (if the chart denies perfection).  Both perfection and aspect utilize the passing of the significators with and around each other, but to my mind, I find that they are distinct techniques that answer fundamentally different questions of the geomantic chart.  This is something I disagree with JMG on; in his “Art and Practice of Geomancy”, he says that aspect functions as a weaker kind of perfection alongside the usual occupation, conjunction, mutation, and translation.  If the chart denies perfection, such that none of the four major kinds of perfection are present in the chart, then JMG says that beneficial aspects that are made between the significators can be used to affirm the chart, and negative aspects (along with no aspects, along with the outright denial from proper perfection) can be used to reinforce a denial in the chart, or to weaken another perfection.

In my experience, however, I haven’t seen this to be borne out, and so I don’t consider aspect-as-perfection as useful.  I’m familiar with the fact that perfection in horary astrology (which is where the whole idea of where perfection came from) uses aspects in order to accomplish its types of perfection: aspect made between the two significators, translation by a third faster-moving body making aspects to both, or collection by both significators making an aspect to a third slower-moving body.  However, we’ve departed from this by “tweaking” the understanding of perfection for the purposes of fitting it into a geomantic system; in this case, we really only consider conjunction (in the sense of one “body” identifying with the other, as in perfection by occupation, or going to meet another, as in perfection by conjunction or mutation).  We’ve broken the identification of perfection and aspect by limiting ourselves to a non-aspect type of passing.  Plus, although horary astrology has a number of ways where perfection can be denied based on the motion of other planets to interfere with the aspects being made or other astrological mishaps, there’s no such idea in geomantic perfection; the only way a geomantic chart can deny perfection is the absence of the four types of perfection.

While an argument can be made that “because perfection comes from astrology, and astrological perfection uses aspects, we should use aspects in geomantic perfection”, I would counter that since we’ve effectively come up with a new set of geomancy-specific rules that we only call “perfection” because although it accomplishes much the same aim in astrology, the methods are completely different and follow a different logic.  Perfection inspects how the figures pass irrespective of angular relationships between the significators, and is almost always sufficient to accurately answer the query.  If the chart perfects, the thing inquired will happen, and if the chart denies perfection, the thing inquired will not happen; that’s the end of the statement.  Perfection, as I’ve said before, only answers whether something will or won’t happen and, if it will happen, how it will be accomplished.  Aspect, on the other hand, answers to the existence and nature of relationships between different parties/events/situations.  Perfection answers the “what will happen” and “how”, while aspect answers “where” and “what kind”; aspect is well-suited to talk about the goodness or badness of something, but not to determining whether something will happen or not.

It can often be helpful to interpret perfection and aspect alongside each other to get a better grasp of the nature of a situation:

  • Perfection, no aspect: The situation will happen, but beyond the involvement of the parties in the situation, there is no other action being taken by either significator, or there are no side-effects or other intentions, or there are no other worlds/circles of work being pulled into the situation
  • Perfection, aspect by the quesited onto the querent: Will happen, and the quesited is producing an effect or engaging in a relationship with the querent
  • Perfection, aspect by the querent onto the quesited: Will happen, and the querent is producing an effect or engaging in a relationship with the quesited
  • Perfection, aspects by both significators onto each other: Will happen, and both significators are engaging in a relationship with each other, possibly with side-effects or emergent properties that they are unaware of
  • Perfection, good aspects: Will happen, and will turn out favorably for the significator(s) having good aspects made to it
  • Perfection, bad aspects: Will happen, and will turn out unfavorably for the significator(s) having bad aspects made to it
  • Perfection, both good and bad aspects: Will happen, but the result will be a mixed bag depending on the different effects and acts made upon the significator(s)
  • No perfection, … : All the above goes for all the “no perfection” situations, except the thing inquired about will not happen

In other words, this is just a fancier, aspect-specific version of the following chart I’ve used before when discussing perfection vs. favorability:

Good figures Bad figures
Chart perfects Will happen,
situation will turn out well
Will happen,
situation will turn out badly
Chart denies Will not happen,
situation will turn out well
Will not happen,
situation will turn out badly

Perfection and aspect are both useful techniques in geomancy, but I see them as answering different kinds of questions within a given chart.  If what you want to know is how good or bad something is, where a certain party is acting from onto a given situation or person, or what kinds of influences are upon a given situation or person, then aspect is a fantastic way to deduce the nature of relationships between different parties, if any should exist at all.  If what you want to know is whether something will happen or not, perfection is excellent.  Both can be combined to yield a well-rounded, detailed, and thorough answer, but I caution against confusing “niceness of a situation” with “accomplishment of intention”.  Just as I warn against confusing perfection with favorability, I warn against misusing or confusing aspect into saying something it may not be equipped to say.  While I understand why aspect can be used as a type of perfection, I find that it doesn’t often say anything that perfection already hasn’t said when it comes to the “will/won’t” question, and that it has much better and more detailed applications answering the questions about relationships between the significators, both on its own and alongside the technique of perfection.

 

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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?

An Online Introductory Course on Geomancy

Many of my readers come to my blog for geomancy and related information.  This post isn’t really going to give them much on that, but there’s something I can proffer to sate you all the same.  I would like to bring your attention to an online class, Geomancy for Astrologers by Dr. Alexander Cummins:

Considered a “daughter” to astrology, the system of divination known as geomancy was an incredibly popular and well-regarded form of divination in early modern Europe. It applied what occult philosopher Heinrich Cornelius Agrippa called the “use and rules of astrology” (which is to say, the symbolism but none of the astronomy of astrology) to create answers using a process both apparently simple and deceptively subtle.

Geomancy as a system consists of only sixteen figures, each attributed an astrological identity. These figures are combined in specific charts (known as shields) to render very particular answers, often using versions of the Houses of the Heavens. These shields are set by various means of generating random numbers and developing them using mathematical operations.

Dr. Alexander Cummins – a historian of magic and a practicing geomancer – will introduce the history, practice and magic of this art. Whether you are a professional astrologer, a seasoned card-reader, or a newcomer to divination tools and techniques, this class will offer you further useful skills and resources for your own practice and understanding.

I’ve personally met Dr. Cummins, and have deep respect for his research and work in the history of British and Western occultism, as well as his work in geomancy, which he’s finally getting around to sharing through online classes and informative videos.  I’m planning on sitting in on the class, myself, because no matter how much you might know, you always stand to gain from another person teaching.  Besides, if I were to trust anyone to put the obnoxiously sesquipedalian and floridly overwrought language of John Heydon into something intelligible and palatable, it’d be Al (who, for some reason, adores Heydon), so I’m excited for that alone.

The class is US$29 per seat, and is held this Saturday, June 18 from 12 p.m. to 2 p.m. EDT.  You can register online through Kepler College through this link, which I highly suggest you do so.  If you’re on the Facebook, you could do worse than participate in the event page for the same thing, where there’s a bit of discussion and resource sharing already going on.  Hurry up and get your tickets today!

Towards a Greek Kabbalah: Letters on the Paths of the Tetractys

Where do we stand on our system of kampala, or Greek kabbalah?  We have letters, we have spheres, we have paths.  We’ve combined the paths with the spheres, and now we need to combine the paths with the letters.  This is the last big thing we have yet to do in order to fully develop our use of Greek letter-number-stoicheia mysticism into a full-fledged theurgic framework, turning simple grammatomancy into grammatotheurgy.  Last we checked in on our Tetractys of Life, we have the following ten spheres linked together with a set of 24 paths: alchemical_planetary_tetractys_paths Each sphere is associated with a particular alchemical concept as well as a cosmic heaven, all coming down from the single, divinely simple, undifferentiated, all-generating Monad.  Seven of the ten spheres are moderate enough in their forces to be connected as completely as they can, while three are too extreme to be connected to any except their closest two forces.  So far, so good.  Now, let’s talk about the letters of the Greek alphabet.  It’s hard to assign the letters to these 24 paths based on their symbolic looks alone, and although the Greek letters are number, it’s also difficult to assign pure number to the paths by virtue of their cardinality, parity, or magnitude.  However, we have another route: using the stoicheia, or occult associations, of the Greek letters, which provide many more qualities and concepts on their own which can help us to figure out which path might best be represented on our Tetractys of Life.

Recall that the practice of stoicheia assigns one of the 12 signs of the Zodiac, one of the seven planets, or one of the five elements to each letter of the Greek alphabet.  After all, 12 + 7 + 5 = 24, so this can easily be done.  And, lo, it is!  Recall that there are three groups of letters in the Greek consonants: vowels, simple consonants, and complex consonants.  There are seven vowels (Α, Ε, Η, Ι, Ο, Υ, Ω), twelve simple consonants (Β, Γ, Δ, Ζ, Κ, Λ, Μ, Ν, Π, Ρ, Σ, Τ), and five complex consonants (Θ, Ξ, Φ, Χ, Ψ).  In that case, our division has already been made for us.  We give each of the vowels to one of the seven planets, starting with Alpha as the Moon and Ōmega as Saturn; we give each of the simple consonants to the twelve signs of the Zodiac, starting with Bēta as Aries and Tau as Pisces; we give each of the complex consonants to one of the five elements from most dense to least dense, from Thēta as Earth to Khi as Fire and Psi as Spirit.

The simplest way to assign these forces and their corresponding letters to the Tetractys of Life would be to base the selection on the geometry of the paths itself.  For instance, in the Jewish kabbalah’s Tree of Life which uses the 22 letters of the Hebrew alphabet, there are three sets of paths: twelve diagonal paths, seven vertical paths, and three horizontal paths.  The diagonal paths are given to the zodiac signs; the vertical paths are given to the planets; the horizontal paths are given to the elements (Hebrew mysticism recognizes only Air, Fire, and Water as elements, with Earth and Spirit not being considered).  Kalagni over at Blue Flame Magick describes how he developed his own set of qabbalistic correspondences between the paths and the Hebrew letters based on their stoicheia, finding a closer resonance to the Jewish practice using the Hermetic Kircher Tree, which is different from the traditional Jewish kabbalah Tree of Life.  The Golden Dawn’s use of the Tree simply plots each path in a particular order from 11 at the top to 32 at the bottom, and gives each path a letter based on its order in the alphabet.  Kalagni and I agree in that this doesn’t suit the actual significance of the letters, so I should find some way to assign the Greek letters to the Tetractys of Life based on the geometry of the paths themselves.

Unfortunately, the 24 paths on the Tetractys don’t split up well into groups of 12, 7, and 5, so of course I’m going to have to think about this and figure out deeper connections that aren’t immediately apparent.  However, 24 is a nice number and can be easily and evenly divided into many smaller numbers: 2, 3, 4, 6, 8, 12.  Is it possible to use any of these factors to devise a scheme to divide the zodiac signs, elements, and planets into even groups?  And, if so, is there a coherent way to assign these groups to different groups of the paths? Recall from our meditations on the Greek divine name ΙΑΩ that we were able to divide the paths up into four groups of six: horizontal, right-going, left-going, and hexagram:

The number four immediately brings to mind the lowest rank of the Tetractys, the realm of the four elements: Earth, Water, Air, and Fire.  It might be possible that each of the paths in each set given above shares something about one of the elements in common, but how might we discern what those connections and relationships might be?  Let’s take a closer look at what the paths are actually connecting, again going back to our meditations on ΙΑΩ.

  • The paths that go right increase in activity; they are an expression of the masculine or active principle between levels of manifestation.  The Monad, as it differentiates itself into a Dyad, becomes the active force of Light; as Light differentiates itself, it becomes the active force of Sulfur; as Sulfur differentiates itself, it becomes the active force of Fire.  Fire is the lower-rightmost sphere on the Tetractys, indicating that the active principle as represented by an element is Fire.  The paths that go right are thus best associated with the element of Fire.
  • The paths that go left increase in passivity; they are an expression of the feminine or passive principle between levels of manifestation.  Thus, as the Monad descends into the elemental world, it becomes first Darkness, then Salt, then Earth, which is the lower-leftmost sphere on the Tetractys.  The paths that go left are associated with Earth.
  • The paths that are horizontal change in activity or passivity depending on which direction you’re going, but do not change in a level of manifestation.  The Monad, being undifferentiated, cannot change from itself except into itself; Darkness becomes Light, and vice versa; Salt becomes Mercury, and Mercury becomes Sulfur, and vice versa; Earth becomes Water, Water becomes Air, and so forth.  These horizontal paths demonstrate fluidity in energy while maintaining manifestation, which I understand to be the primary quality of Water, which flows from place to place.  The horizontal paths are associated with Water.
  • The hexagram paths change in diverse ways, some only in manifestation level while preserving the active/passive balance, some in drastic active/passive ways while changing manifestation only slightly.  The ability to change in such dramatic ways that should normally take several paths speaks of the quality of Air to me, since Air allows communication over long distances as well as rising and setting among and filling the gaps between the many heavens.  The hexagram paths are associated with Air.

Okay, so now we have four sets of paths that each share an element.  Thus, there should likewise be a way to divide up the 24 letters of the Greek alphabet into four groups of six by respecting their elemental associations.  We know that there are four letters for the four elements of Earth, Water, Air, and Fire; we also know that there are 12 letters for the signs of the Zodiac, which can be divided up by triplicity (elemental quality) into four groups of three.  Thus, we already have four groups of four letters for a total of 16:

Earth Water Air Fire
Capricorn Cancer Libra Aries
Taurus Scorpio Aquarius Leo
Virgo Pisces Gemini Sagittarius

This leaves seven planets and the leftover element of Spirit for a total of eight more letters.  Spirit, for the purposes of this analysis, can be considered a planet, since Spirit is not truly an element, nor is it truly a planet or zodiac sign, but a type of meta-force that can fit anywhere and accomplish anything as a foundation for other forces to combine and work with it.  Since Spirit is kinda-sorta higher than an element and kinda-sorta lower than a planet, yet can fit amongst either, we can think of these as a group of eight forces, which can be divided up into four groups of two based on their element.  Happily, by our association of the planets with the elements in our alchemical Tetractys of Life, we already know that Saturn is of Earth, Venus of Water, Jupiter of Air, and Mars is of Fire.  This leaves the Moon, Sun, Mercury, and Spirit:

  • The Moon, being on the direct descent from the Monad along the Earth paths to Saturn is given to the element of Earth.
  • Similarly, the Sun is given to Fire, since it’s on the direct descent from the Monad along the Fire paths to Mars.
  • Mercury is present in the center of the Tetractys, able to change in many ways to many other forces but never in the same ways that the Air paths do, leaving Mercury assigned to Water.
  • Spirit, being leftover, is given to Air.  However, Spirit as a raw force can transform anything into drastically different forces, performing miracles and works that no other element can, so this attribution is also fitting.

So now we have four groups of six forces, zodiacal and planetary and elemental, divided up along elemental lines:

Earth Water Air Fire
Saturn Venus Jupiter Mars
Moon Mercury Spirit Sun
Capricorn Cancer Libra Aries
Taurus Scorpio Aquarius Leo
Virgo Pisces Gemini Sagittarius

Alright, so now we need to find a way to assign the forces to the paths.  Of the four groups of paths, the Air sign is the odd one out (since it doesn’t fit the pattern of the other three), so let’s leave that aside for now and focus on the Fire, Water, and Earth paths.  We know that we can divide up these groups of six paths into a kind of partial-tetractys of their own consisting of three ranks (a trictys?): the first row has one path, the second row has two, and the third row has three.  We know that, among each division of our forces, we have one element, two planets, and three signs:

Element Earth Water Air Fire
Planet Saturn Venus Jupiter Mars
Moon Mercury Spirit Sun
Sign Capricorn Cancer Libra Aries
Taurus Scorpio Aquarius Leo
Virgo Pisces Gemini Sagittarius

So, based on this 1/2/3 division of both paths and forces, we can assign the single element to the single path of each group, the two planets to the row of two paths in each group, and the signs to the row of three paths in each group.  Assigning the element to the single path is trivial: give Water to the topmost horizontal path, Fire to the leftmost right-descending path, and Earth to the rightmost left-descending path: Tetractys_paths_elements_AWE We know that we have three sets of two planets, and one set is attributed to the elemental spheres directly on the lowest rank of the Tetractys of Life.  The other three appear higher up, indicating a more unmanifest or rarefied nature.  The Fire and Earth planetary paths have an upper path that link the Dyad and Triad and a lower component that link the Triad and Tetrad.  The lower path is given to the “lower” planet, lower as in the sense of manifestation according to the Tetractys, while the upper path is given to the “higher” planet in the same sense.  Thus, the upper path of Fire is given to the Sun, and the lower path to Mars, and the upper path of Earth is given to the Moon and the lower path to Saturn.  The Water path only has two horizontal components within the same rank, though one connects to a passive reagent and the other to an active reagent.  The path that connects to the passive reagent is considered “lower” in the same sense as above, as the path that connects to the active reagent is considered “higher”; thus, the leftward path of Water is given to Venus, and the rightward one to Mercury.

So far, so good.  This only leaves the three paths of each set to be given to the three signs of the Zodiac for each element.  Each of the three Zodiac sign belonging to the same triplicity (element) is assigned a different quadruplicity, also known as a modality: cardinal, fixed, and mutable.  Cardinal signs initiate and begin; fixed signs maintain and hold; mutable signs degrade and prepare for transformation.

Element Earth Water Air Fire
Planet Saturn Venus Jupiter Mars
Moon Mercury Spirit Sun
Sign Cardinal Capricorn Cancer Libra Aries
Fixed Taurus Scorpio Aquarius Leo
Mutable Virgo Pisces Gemini Sagittarius

It’s a staple of astrology that the fixed signs best represent their element, and we know from our meditations before on the name ΙΑΩ that the central path in the row of three paths “maintains” or holds the same essence as the single path on the far side of the tetractys.  Thus, since that single path represents an element, the middle path on the other side of the tetractys should be the Zodiac sign that best represents that element, i.e. the fixed sign.  Thus, the middle path on each side of the Tetractys should be given to Taurus for the Earth paths, Scorpio for the Water paths, and Leo for the Fire paths: Tetractys_paths_elements_FWE_fixed From this, it remains to assign the cardinal and mutable signs.  Much as how we assigned the “active” planet to the upper or leftward-horizontal path and “passive” planets to the lower or rightward-horizontal paths based on whether they were more manifest or unmanifest in the Tetractys, we can apply a similar method here based on whether a zodiac sign is cardinal (more active) or mutable (more passive).  Thus, as we read the Earth zodiac sign paths from the Monad down to the bottom, we read Capricorn, Taurus, Virgo; as we read the Fire zodiac sign paths from the Monad down to the bottom, we read Aries, Leo, Sagittarius.  The Water paths are more active on the right and more passive on the left, so if we read the Water zodiac sign paths from left to right, we read Pisces, Scorpio, Cancer: Tetractys_paths_signs_FWE Alright!  That covers it for the Fire, Water, and Earth paths of the Tetractys.  That only leaves the confusing hexagram paths of Air, where we can’t use the above system as cleanly anymore.  For one, instead of having three groups of 1, 2, and 3 paths, we have two cyclical sets of 3 paths each.  Both of these cycles have one vertical path, one right-going path, and one left-going path, so neither of them have an imbalance of passivity or activity.  We know that there are three signs of the Zodiac, though, so we can say that the Zodiac signs should all belong on one triangle and the element and two planets (really, the one planet Jupiter and the one meta-element of Spirit) go on the other.  So which should be which?  And, moreover, how do we figure out which line of the zodiac triangle paths is cardinal, fixed, or mutable?

Remember that, in our meditations on the name ΙΑΩ, we linked the long hexagram paths to the different sides of the Tetractys based on how the middle path of the side of the Tetractys linked to the single apex path on the far side.  These long paths then shared the same letter of ΙΑΩ as their shorter rectangular-end paths.  We can apply something similar here, too.  Also remember that 24 is divisible by many numbers, and we’ve so far been thinking about it as 4 × 6.  However, if we link the long paths of the hexagram with the Fire, Water, and Earth sets of lines as we did before with the name ΙΑΩ, we end up with 3 × 8, or three groups of eight paths:

Now, instead of thinking about the groups of paths in terms of four elements, let’s think about them in terms of the three modalities: cardinal, fixed, and mutable.  Cardinal signs are the most active; fixed signs are between active and passive; mutable signs are the most passive.  Thus, if we link these notions of activity and passivity to the three non-Air elements, we get cardinal signs associated with Fire (since they increase in activity), fixed signs with Water (since they hold the level of activity or passivity just as Water maintains manifestation across a rank of the Tetractys), and mutable signs with Earth (since they increase passivity).  Thus, on the triangle that gets the zodiac signs of Air, the paths linked to (at right angles with) the paths of a particular element receive that element’s modality.  So which triangle is the zodiac triangle, and which is the element/planet triangle?

Looking at the triangles, we notice that the one that “points” to the left has a “base” (connecting Light and Air) on the right side of the Tetractys, giving it a foundation of activity tending towards passivity.  Similarly, the triangle that points to the right has a base (connecting Darkness and Water) on the left side, giving it a foundation of passivity tending towards activity.  The type of forces that we’re looking at is the key here: the fixed stars do little on their own besides radiate power, while the planets and elements actively manifest and create far down below.  The fixed stars, then, emit power but do not control it, letting their power and presence be used rather than actively using themselves; the planets and elements emit and radiate their power in the ways they find best for them, acting more than being acted upon.  Thus, the zodiac signs are best given to the triangle pointing to the right, since they’re mostly passive with tendencies towards action, while the planets/elements are best given to the triangle pointing to the left, since they’re mostly active with tendencies towards being acted upon.

So, if the Air signs of the Zodiac are given to the right-pointing triangle, and we know that the vertical line is fixed, the right-going line is mutable, and the left-going line is cardinal, we end up with this arrangement: Tetractys_center_triangle_right_signs Therefore, the left-pointing triangle is given to the forces of Air, Jupiter, and Spirit.  These don’t really fall into the scheme of cardinal/fixed/mutable, but we do know that for the Fire, Water, and Earth sets of paths, the path for the element is always on a “higher register” directly above the fixed sign on the far side of the Tetractys.  If we apply that same logic here, we see that the fixed Air sign Aquarius is on the vertical path of the right-pointing triangle, so the element of Air itself should go on the vertical path of the left-pointing triangle.  Between the planet Jupiter and the quasi-element Spirit, we can argue that Spirit is the more malleable, pervasive, and changeable than the firm and lofty power of Jupiter, which would make Jupiter more active than Spirit.  Since the only two choices we have left here are for a cardinal-active path and mutable-passive path, that would set Jupiter on the path opposite Libra and Spirit on the path opposite Gemini, with the result like this: Tetractys_center_triangle_left_forces And that’s it!  All told, now we have all 24 paths assigned to the 12 signs of the Zodiac, the seven planets, the metaelement Spirit, and the four classical elements in a logical and coherent manner.  This means that we can finally associate each path of the Tetractys of Life with a letter, and with it a number and stoicheic force, in a manner like the following:

 

alchemical_planetary_tetractys_paths

You’ll note that there’s some criss-cross of the paths in the center where the hexagram paths overlap with the others.  In cases like this, the path on top is going to have its associated letter’s numerical value odd (if the one on the bottom is even) or greater than the one on the bottom (if they’re both odd or both even).  To determine an odd number or even number, I ignore the magnitude of the number and reduce it to a number 1 through 9; thus, Kappa, given the value of 20, is reduced to 2, so Kappa is even.  Likewise, Tau, given the value of 300, is reduced to 3, which makes Tau odd.

For the more tabularly inclined, here’s a helpful table plotting out each of the 10 spheres and the 24 paths of the Tetractys of Life, along with a bit about the Pythagorean virtues associated with each sphere on the Tetractys:

Sphere Lambdoma Alchemy Cosmological Virtue
1 1 Monad Infinite Light Henosis
2 2 Darkness Mundus Intuition
3 3 Light Fixed Stars Love
4 4 Salt Moon Satiety
5 6 Mercury Mercury Detachment
6 9 Sulfur Sun Submission
7 8 Earth Saturn Fortitude
8 12 Water Venus Prudence
9 18 Air Jupiter Temperance
10 27 Fire Mars Justice
Path Letter Number Stoicheia Spheres
1 Α 1 Moon 3 5
2 Β 2 Aries 1 3
3 Γ 3 Taurus 2 4
4 Δ 4 Gemini 2 6
5 Ε 5 Mercury 5 6
6 Ζ 7 Cancer 9 10
7 Η 8 Venus 4 5
8 Θ 9 Earth 6 9
9 Ι 10 Sun 2 5
10 Κ 20 Leo 3 6
11 Λ 30 Virgo 4 7
12 Μ 40 Libra 6 8
13 Ν 50 Scorpio 8 9
14 Ξ 60 Water 2 3
15 Ο 70 Mars 5 9
16 Π 80 Sagittarius 6 10
17 Ρ 100 Capricorn 1 2
18 Σ 200 Aquarius 2 8
19 Τ 300 Pisces 7 8
20 Υ 400 Jupiter 3 4
21 Φ 500 Air 3 9
22 Χ 600 Fire 4 8
23 Ψ 700 Spirit 4 9
24 Ω 800 Saturn 5 8

As it turns out (and this was entirely unplanned), this is the tenth post in the series on developing a Greek kabbalah, kampala, Pythagorean framework, tetractean theurgy, or whatever.  In Pythagorean mysticism, the number ten itself is holy, being the number of completion and the number of points in the tetractys, as well as being a unity of a higher order (tens instead of ones).  This post then completes the first cycle of this study, where we now have the basic framework, tools, and understanding needed to progress further in working this system and seeing where it can take us.  At the beginning of this project, I wanted a kabbalah-like system of theurgy and mysticism that would replace the use of Jewish kabbalah or Hermetic qabbalah in place of something that felt closer to what I actually study and practice, and outlined a series of goals to that end:

  1. Provide a cosmological framework that allows for the ten spheres of the cosmos (Earth, Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn, Fixed Stars, Divinity)
  2. Provide a cosmological map that allows for traversing the spheres of the cosmos with paths that connect them together
  3. Provide a mapping between the paths of the map with the 24 letters of the Greek alphabet
  4. Provide a means of starting from awareness on the Earth sphere (where the majority of us live and operate on a day-to-day basis) and reaching any other sphere by means of the paths, especially that of Divinity
  5. Provide a description of the creation of the cosmos by means of the cosmological framework and mapping
  6. Provide a means of correspondence to link other forces, concepts, objects, etc. to the paths and spheres on the framework and map
  7. Be rooted primarily in Neoplatonic and Pythagorean thought, referencing Hermeticism as necessary without relying on explicitly Jewish principles that are not also present in Hermeticism

How did we do?  For the most part, we hit nearly all of these targets, and most of them dead center in our targets.  The only things that really need to be explored now are, well, the Tetractys itself.  Sure, we’ve analyzed it and meditated on it and written a lot about it, but all this has been an intellectual exercise.  Now that we have a map of the cosmos, we need to start exploring the cosmos with the help of our map.  All this is theoretical, based on relationships between alchemical and astrological principles, and now we need to put the theory to the test.  How is it that we can use the Tetractys of Life to rise through the spheres, both of the heavens as well as of reality itself, and refine ourselves to reach the One?  For that, we now get to apply our meditations and go deeper into new worlds.  In the future, as I discover more about this system and apply any necessary tweaks or refinements, or perhaps come up with a better name than kampala or Greek kabbalah (though I like the ring of “tetractyeon” more and more) I’ll discuss more about it, but I’m going to bring this series to a close for now.  As one of my favorite games has said, perhaps the ending has not yet been written.

Also, I want to give a shoutout to my good friends Rev. Michael Strojan and Kalagni for helping me out with this.  Without them, I’d still be fighting over some of the petty details and quibbling about path arrangement and such, but their vast knowledge and sharp ingenuity really guided me along the way.  Guys, thank you.