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?

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?

Search Term Shoot Back, September 2015

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

“what are the corresponding planet of each mansion of the moon” — In the system I learned it (I’m unsure if there are others), there are 28 lunar mansions that cover the 360° of the Zodiac.  The first lunar mansion starts at 0° Aries, and is given to the Sun.  From there, the lunar mansions are given to the planets in the weekday order: Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn.  Since there are 28 mansions and 7 planets, this cycle repeats four times, so that the Sun begins at the same zodiacal position that the cardinal signs (Aries, Cancer, Libra, Capricorn) do.

Planetary attributions of the Lunar Mansions

“the seven days conjuration” — A conjuration done over seven days, a period where you do seven conjurations in seven days, what?  Be a little more specific.  There are works like Pietro d’Abano’s Heptameron, literally meaning “a period of seven days”, referring to the planetary conjurations one can best perform on each of the seven days of the week; we find a similar text in the Munich Manual.  Alternatively, you could do the usual conjuration ritual, such as Trithemius’ rite, and conjure each of the seven planetary angels on your own across the seven days of the week; this is the basis for Fr. Rufus Opus’ Seven Spheres book, and his occasional project Seven Spheres in Seven Days.  It can get a little rough, especially with a crazy mundane schedule, but it’s worth it.

“which month,day and hour is the spirit of jupiter” — It…this doesn’t, I can’t.  Unless you’re talking about a particular zeitgeist, the spirit of Jupiter abides as long as the planet and its planetary sphere does, so…yeah.  The spirit of Jupiter can always be contacted regardless of the time, but there are some times that are better than others, and for this we use the system of planetary days and hours.  For instance, the planetary day of Jupiter is Thursday, and there are planetary hours of Jupiter scattered regularly throughout the week, so if you can get something set up on a planetary day and hour of Jupiter, it’ll be all the better.  As for months, this gets a little less regular.  Our system of months tracks the procession of the Sun through the Zodiac, more or less, but we don’t care about the Sun as much as we care about Jupiter, so we’d like to know when Jupiter is particularly strong in the Zodiac.  This can get into a whole talk about electional astrology, which is beyond the scope of this entry, but suffice it to say that you should check an ephemeris and read up on William Lilly’s books to figure out when Jupiter itself will be powerful.

“can you give back eleke” — First off, I don’t know why I keep getting hits on Santeria stuff on this blog, as it’s hardly ever germane to the usual stuff that goes on.  But…so, from what I gather, receiving your elekes is a ritual available to anyone with a godparent in Santeria, and is one of the important steps one takes in the process of initiation into the priesthood.  These are like your formal introductions to the orisha of those elekes, and…I have a hard time understanding why you’d want to give them back.  They’re yours, and yours alone.  Giving them back or intentionally losing them seems, to my mind, like a massive slap in the face to the orisha to whom you’ve been introduced.  If you didn’t want elekes, unless you were only a child without agency when you received them, then you shouldn’t have gone through the ritual to get them, but…I mean, hey, it’s your life.  They won’t interfere with anything, but if you don’t even want that much, go ahead.

“hermeticism homosexuality” — Bear in mind that the idea of homosexuality (yes, the mere concept of it) is recent, dating back only to the 1800s.  There is nothing ancient about homosexuality as a concept, and while we may read homosexuality into older works or storied relationships, it is folly to think that ancient peoples may have thought of themselves as inherently preferring one sex/gender to the other.  Sexuality was something that one did, not what one was (much like the guys who claim straightness but keep hooking up with dudes on Craigslist, no homo).  As a philosophy or branch of occult fields, there is nothing prohibiting or encouraging homosexuality in Hermeticism; depending on the context, homosexuality can be as much a hindrance or a help as much as heterosexuality is, and both same-gender sex as well as different-gender sex have their place.  Are they interchangeable?  I’m not convinced one way or the other on that, but I can’t see why they wouldn’t necessarily be, even though they may have different mechanics physically and spiritually.

“hermetic laws on gender and transgender people” — Like with the above search term, there’s no real connection or law that connects the occult philosophy of Hermeticism to things like gender, especially modern notions of gender that go beyond the simple gender binary that has stuck around humanity for thousands of years.  And no, although the Kybalion talks about the “laws of polarity” or gender or whatnot, that shoddy text is distinctly not Hermetic, and should not be considered as such for this topic.  For everything I’ve seen that matters in Hermetic magic, what gender you identify as does not matter, nor does the sex your body has.  If a specific item or body part is called for from a particular sex of a human, animal, or plant, I think it’s better to use that particular sex rather than think that the sexes are completely interchangeable; just as straight sex and gay sex have different powers, so too (as I see it) do male and female bodies.  Still, from the perspective of who can or can’t do magic, gender has no role to play in it.

“mercury as a cock with a human head” — Usually, in the Mediterranean, we find humanoid bodies with animal heads, like those of Egypt.  The Greeks tended to frown on these zoocephalic gods, preferring their strictly anthrophomorphic gods like Apollo or Serapis.  However, even with some of the more bizarre gods, like the human-torsoed cock-headed snake-legged Abrasax, we tend to find that the body is human and the head is animalian.  I know of no representation of a rooster with a human head as a representation of Mercury or Hermes, but perhaps you mean a phallus?  In which case, the word you’re thinking of is “herm“.

“massive cock painting” — I prefer photographs, myself, and I prefer GIFs more than those.  There’s a whole subreddit for that, too, you know!  I’d link to it, except that I’m writing this post at work, and….yeah.

“fuck a golem jod he vau he” — Please don’t fuck a golem.  The only way to turn a golem off is to kill it, at which point you turn sexy-divine lithokinesis into necrogeophilia, and that gets really weird.

“is using corse salt for protection godly or not?” — Well, you won’t find circles of salt described in the Bible, to be sure, but then, neither will you find lots of what the Catholic Church does, either.  That said, the Church uses salt in its consecration of holy water, as there’s some virtue in salt that helps to sanctify or cleanse stuff spiritually.  Plus, it has lots of use dating back hundreds of years, if not millennia, as a means of protection from spiritual harm.  It’s up to you to judge how godly that may be, but I’m on the side that it’s quite alright to do so.

“what happens if i summon spirits good” — You did it!  You summoned a spirit.  Congratulations!  Now, I hope you thought this part out, but…why did you summon a spirit?  To what end?  Anyone can pick up a phone and call a number; what’re you going to talk about?  What will you ask for?  That’s the real part of summoning that nobody seems to think about ahead of time, and the whole point of the act.  Why bother establishing contact with a spirit if you have nothing to talk about?

“symbols on solomons wand” — In book II, chapter 8 of the Key of Solomon, we find described the method to create the Wand and Staff, which involves inscribing the symbols from the Key onto the wand in the day and hour of Mercury.  Joseph Peterson on his Esoteric Archives gives a lot of Hermetic wand lore, and in his notes on the Key of Solomon, he believes that the symbols from the Key are nothing more than corrupted Hebrew for “AGLA + ON + TETRAGRAMMATON”, the same names used on the wand in Trithemius’ ritual of conjuration.  I used both the Solomonic symbols and the Trithemian names on my own personal Wand of Art, and while I’m not entirely convinced that they’re supposed to be the same thing, they do have similar feels to their power.

Ebony Wand Design

“bath soap by geomancy figure spell” — While geomancy and magic get along great, I’m less sure about things like herbs and physical supplies used with the geomantic figures; the most I’ve seen geomantic figures used in magic is by turning the figures into a sigil that can be used to augment other works.  However, by using the elemental, planetary, and zodiacal attributions to the geomantic figures, we can get a reasonably good idea of the herbs and materials needed to make a soap or wash for each figure, such that if we wanted to be empowered by the figure of Puer, we’d make a soap using warming, spicy, woody, Martian herbs and inscribe the figure or a sigil of the figure into the soap before using it in the shower.  I suppose it could be done reasonably well this way.

“names of all seven archangels including rose” — I’m not sure what set of archangels includes the name “Rose”, unless you’re a diehard Whovian who has a special place in their cosmology for the 10th Doctor’s companion.  For me, the seven archangels of the Orthodox tradition are Michael, Gabriel, Raphael, Uriel, Barachiel, Jehudiel, and Sealtiel.

“items to put on a sagiterian prayer alter” — Please note that you put things on an altar, but change them when you alter them.  This misspelling never fails to get on my nerves.  As to the actual search term, the idea of setting up an altar or shrine to a constellation is…unusual, though not entirely out of reason.  Normally, when worship of celestial bodies is called for, it’s directed to the seven planets, hardly ever to the fixed stars, and much less any particular constellation of the Zodiac (notable exceptions being stars like the Behenian stars, the Pleiades, and so forth).  I suppose, if you wanted to set up a particular shrine to honor the constellation and god of Sagittarius in a standard modern Western fashion, you could use colors associated with the qabbalistic path of Samekh (= Temperance = Sagittarius), which are blue, yellow, green, and dark vivid blue; Jupiterian symbols and effects, such as a scepter, a battle-crown, bay and palm leaves, and so forth; symbols that relate directly to the sign, such as statues of centaurs and bows and arrows, and things that relate to the goddess Artemis; etc.  Setting it up facing the north-north west would be appropriate, or setting it up to face the east and working with it when the sign Sagittarius rises.  Making offerings in sets of 6 is appropriate, as the letter Samekh has the gematria value of 60.

Honoring Venus on the Great Day of Gamma

It’s funny how I never really paid attention to the Moon, even as a magician, for years and years.  Yes, I’d check a calendar to see whether it was waning or waxing when making a particular talisman or other, and maybe I’d be caught off-guard and wonder why the nighttime is so bright outside before looking up and spontaneously saying my Full Moon invocation from the PGM, but beyond that, the motion of the Moon was simply something I never paid attention to.  That was, of course, until I started working on my grammatomantic calendar, a lunisolar method of tracking the passage of the Moon against the seasons and the yearly passage of the Sun.  It was a short leap to make from assigning letters to the days to assigning rituals to the days, and I ended up in short order making a ritual grammatomantic calendar based on the individual days of the months.  In the past, especially when getting the discipline of mathesis kicked off (which I’m still working on getting back into after so long), the use of the ritual grammatomantic calendar cycle has really helped before.  In short, I’ve termed the whole system of a lunar grammatomantic calendar, with all its prescribed rituals and applications, as the Grammatēmerologion.

There’s an interesting side-effect to how I set up the Grammatēmerologion, however, and one of those side-effects is coming up in short order.  The Grammatēmerologion system includes a way to not only assign the letters of the Greek alphabet to individual days of the lunar month, but also to whole months as well as to whole years.  For instance, this past Noumenia (the first day of the lunar month, starting at the sunrise after the New Moon) had the day letter Α (first day of the lunar month), which started off the month Β (second month in the lunar year) in the year Ε (fifth year of the 38-grammaterological cycle).  This system of day-letters and month-letters can be exploited in a ritual way by using particular days when the day-letter and month-letter are the same.  When the day-letter matches the month-letter, we have what I call a Μεγαλημερα (Megalēmerai), or “Great Day”, a day when the effect of the day-letter upon the world is significantly stronger than it would be in a month when the day-letter does not match the month-letter.  A Megalēmera for any given letter occurs only once every two years since there are twelve (or, sometimes, thirteen) lunar months in a given year, and since there are 24 letters in the Greek alphabet, it takes two years to cycle through all the Greek letters for each lunar month.

As you might have surmised, dear reader, we have just such a Megalēmera coming up on Monday, August 17, the third day of the third lunar month of this year, when both the letter of both the day and month are Γ.  The letter Gamma is associated in the system of grammatomancy with the astrological sign of Taurus, and thus with the goddess Aphrodite according to the Orphic system of zodiacal-theological correspondences.  I would find it an exceptionally fine day to honor Aphrodite on this day for this reason, with the necessary mathetic and ceremonial flairs, of course, and I’d like to talk about just such a ritual.  I already have a framework for a generalized mathetic invocation and offering to the gods, so we’ll use that as a template and build off on that.  After all, if that sort of ritual is good for any ol’ day, then we’ll want to make it comparatively greater to make it fitting for a Great Day.  This is the first time I’ve made any sort of ritual for a Megalēmera, so this is an experimental setup for me, although I think it’s well-grounded enough to be used in the future, as well, with some tweaks here and there based on how this setup goes.

On the day before the Megalēmera (Sunday, August 16), prepare the shrine accordingly if you do not already have one set up.  This should be done at some point before sunrise on the Megalēmera, so it can be done in the wee hours of the dark morning if you can’t do it on the day before, if needed.  The shrine should be left standing until sunrise on the day after the Megalēmera, so that it can be active during the entirety of the Megalēmera.  While we’re setting up the shrine, we’re preparing a suitable basis to honor Aphrodite on the Megalēmera itself, but we’re not making any offerings at this point.  Only the mathetes, or mathetic initiate, is to prepare the shrine, and the mathetes alone.  Other forms of personal preparation, such as fasting, can be done at the mathetes’ discretion.

  1. Before touching or preparing anything, cleanse yourself using khernips.  You’ll be using a lot of it, so make a decent batch for this day.  It helps if you also do all the usual mathetic daily stuff ahead of time to prepare yourself accordingly.
  2. Go outside and find four small pebbles, preferably from a crossroads or a driveway.  Set these aside for now.
  3. Sprinkle khernips around the area and in the air of the area where the shrine will be erected.  Chant “απο απο κακοδαιμονες” (“begone, begone evil spirits”) while doing so.
  4. Obtain an elevated platform, e.g. a table or shelf, that is at least waist-high.  Wash off the surface of the table with khernips.  This will form the foundation of our shrine.
  5. Cover the shrine with a cloth.  For Aphrodite, according to the color scheme I use, I suggest something green, ideally with shades of emerald or reflective green against a solid brighter green.  If you can get something with a floral or organic design or pattern on it, even better.
  6. Obtain an image of Aphrodite; this can be a statue or a framed picture.  Wash off the image in khernips and set it in the middle of the shrine.
  7. Obtain three white candles or clean olive oil lamps, each washed off with khernips.  On each candle or lamp, engrave or write the letter Γ three times.  Set the three candles or lamps around the image of Aphrodite in a triangle, with one behind her and two before her, and light all three.
  8. Set an empty cup or small bowl to the right of the triangle made by the candles, a censer before it, and a vase to the left of it.  Also set three green candles engraved with the word ΑΦΡΟΔΙΤΗΙ (“to Aphrodite”) around the image of Aphrodite, but not where the three white candles are.  Unlike the rest of the offerings, these candles are not to be washed off in khernips.
  9. Anchor the image of Aphrodite in the shrine by performing the Tetractys Meditation.  Modify this, however, in the following way: after visualizing and holding the image of the Tetractys in your mind, project the image onto the surface of the shrine, with Aphrodite standing in the middle of the Tetractys with the three flames at the three outermost pointsof the Tetractys, and connecting the image to the 24 paths of the Tetractys from where she stands in the middle.  Visualize the flames to burn a bright emerald green, and to fill the whole visualization with green light from them through all the paths of the Tetractys into and around the image of Aphrodite.  Fix the visualization as strongly as you can, and silently breathe the name of Aphrodite three times onto the image of Aphrodite on the shrine, fixing the visualization in the material form.
  10. Get those four pebbles you gathered a bit ago, and wash off each in khernips.
  11. Obtain a small cup of wine mixed with a small amount of olive oil.  For each pebble you obtained, dip each pebble in the wine and place them in a row leading towards the shrine.  When placing each pebble, call upon Hermes in the following way:

    Hermes Diaktoros, you are the god of guides and guide of gods, men, spirits, souls, and heroes.
    Hermes Odolysios, you open the doors and clear the roads and smooth the paths.
    Hermes Theogogos, you lead the words and presence of the gods to the world of man.
    Hermes Pompaios, you lead the hearts and minds of men to the world of gods.
    Hermes, open the way for Aphrodite to take her seat here on her throne, that I may honor her as is her due and that I may derive from her the blessing that is my desire.

  12. Take another white candle and wash it off in khernips.  Place this between the shrine and the pebble closest to the shrine.
  13. Take the cup of wine and oil used for the pebbles to the nearest road, along with any remaining khernips.  Throw the wine and oil out into the road as an offering to Hermes, and return home without looking back.  On the way back, sprinkle all the remaining khernips from the road back to your house to cleanse the way for the goddess.

With that, the preparation for the shrine is complete.  Spend some time getting wine, olive oil, incense (I suggest rose mixed with benzoin), flowers (ideally roses, at least red but preferably of three different colors), and any other offerings you might want to make, including jewelry, fruit, honey, sea-water, shells, copper, statuary, and the like.  The candles or lamps are to be left until they burn out, and the proper Megalēmera ritual can only be done after they have done so, so be sure to set up the shrine with enough time beforehand.  When they burn out, remove them from the shrine; beyond this, no further work is to be done between the time the shrine is erected and proper ritual on the Megalēmera.

On the Megalēmera itself, at sunrise, do your normal mathetic ritual daily practice as usual.  Ideally, performing the Megalēmera ritual immediately afterwards would be best, but if not, they can be performed at any time before the next sunrise.  The Megalēmera ritual is to be led by the mathetes, but any others who wish to join in to honor Aphrodite as well may do so, so this can easily become a communal or community ritual or feast.

  1. Open a window or door to allow Aphrodite to enter the shrine.  Even a small crack is sufficient, so long as there’s some way to the outside.  Needless to say, if the shrine has been set up outdoors, then no such step need be taken.
  2. All present are to dress primarily in white, with green or copper accents or jewelry if desired.  Before approaching the shrine, all are to wash off with khernips.  Perform the Tetractys Meditation together.
  3. If desired, in another place nearby facing away from the shrine, make an offering to Hestia in some way one might choose as eldest and youngest of the children of Rhea and Kronos.  This is intended primarily for the more Hellenistic crowd, and is not strictly required according to the practice of mathesis, but may be done if so desired for ritual propriety’s sake.
  4. Sanctify the area of the shrine once more with khernips, by sprinkling khernips around the area and in the air of the area where the shrine is erected while chanting “απο απο κακοδαιμονες” (“begone, begone evil spirits”).
  5. Approach the shrine, and pick up each of the four pebbles one by one that lead up to it.  When all pebbles are picked up, stand up and, with the pebbles in the right hand, call upon Hermes as before.
  6. Place three of the pebbles around Aphrodite at the exact spots where the three candles or lamps stood the day before, i.e. at the three points of the anchoring Tetractys.  When placing each pebble on the shrine, say aloud “Hermes, lead Aphrodite to us”.
  7. Take the fourth pebble and touch the image of Aphrodite with it, and say aloud “Aphrodite, be here with us”.  Place this pebble on the image of Aphrodite or just before the image, touching its base.
  8. Light the white candle and begin the letter chant-meditation on the letter Γ, including a chant for the sacred name of the letter, which for Γ is ΓΕΝΙΟΜΟΥΘΙΓ (Geniomūthig).  Continue this until a desired and sufficient numinous power has been built up for the letter and its associated goddess.
  9. Knock on the shrine and call out the name of Aphrodite three times, then pray her Homeric Hymn.  Either the short hymn (Homeric Hymn #6) or the long hymn (Homeric Hymn #5) may be used, with the very short hymn (Homeric Hymn #10) used only if pressed for time.  Other hymns, such as Proclus’ hymn to Aphrodite or one independently written, may also be used.
  10. Announce yourself fully by your full name, as the child of your parents by their full names, and any mathetic or magical name you may use before the gods.  Announce yourself fully and openly that Aphrodite and all in attendance, whether god or mortal, may know who you are without deceit.  All others may announce themselves to Aphrodite as well, at least using their first names but as openly as they choose to.
  11. Dedicate all offerings to Aphrodite.  Light the three green candles on her altar, followed by the incense which is to be placed in the censer.  Pour out wine, olive oil, fresh water, and honey into the offering cup or bowl for her.  Place flowers in her vase.  Place any other offerings to be dedicated to Aphrodite around her shrine as well.  Only the mathetes is to light the candles and incense and to pour the libation into the cup, but everyone else may give their offerings afterward.  Everything placed on her shrine is to be joined with the words “for Aphrodite on this Great Day”.
  12. All present are to recite the Orphic Hymn to Aphrodite at least once, ideally three times.
  13. After this, the mathetes is to make any supplication, request, personal prayer, or praise of the goddess.  All others in attendance may do the same one by one, with the mathetes standing off to the side and the others stepping before the shrine.  Remember that all prayers are to be said aloud, as is customary for the Greek gods; silence should be reserved for meditation.
  14. Celebrate the Great Day of Gamma by sharing drinks, food, and leisure amongst each other.  Those who wish to do so may meditate in the presence and glory of Aphrodite on her shrine and continue their prayers.  Share her stories, talk about her powers, and do all that may be done to exalt and honor her in her presence.  Additional libations may be made by pouring the first part of one’s drink into her bowl before anything has been drunk from the cup, along with a plate with the first part of all food given to her, if so desired.
  15. When all celebration and meditation is complete, the mathetes is to bring the ritual to a close with all present.  Thank Aphrodite for her presence, blessing, and graces, along with all her divine entourage, and ask her once more to accept all offerings made to her as her gifts and property.  Bid her farewell respectfully, asking that she stay or go as she so desires, and acknowledging that she will be honored again at the proper time after she leaves.
  16. Call out the name of Aphrodite and knock on the altar three times.  Recite the formal close:  “If anything has been done improperly, if anything has been said improperly, let it be as if it were done and said properly.”

After this, the Megalēmera ritual is complete.  After sunrise the next day, long after the candles and incense have burnt out, the shrine is to be dismantled and the image of Aphrodite formally unanchored from the shrine, and all offerings made to her are to be disposed of respectfully.

  1. Once more, prepare another decent batch of khernips, and wash yourself off with it.
  2. Sprinkle khernips on the pebble touching the image of Aphrodite, and in doing so, visualize the light that anchors the image of Aphrodite to the Tetractys dissolving, with the Tetractys and Aphrodite both filled with green light yet as separate entities.  Sprinkle more khernips on each of the three pebbles around the image of Aphrodite at the distant points of the Tetractys, and in doing so, dissolve the paths on the Tetractys into a floating green formless light.  Breathe in the green light that results from this.  Circulate this green light through your body; once you have been “flushed” with this light, breathe it out and into the world.  The image of Aphrodite is to remain filled with green light on its own; the image is to be removed and kept at her usual place, or another permanent shrine may be built for her.
  3. Take the four pebbles and a good amount of khernips and go out to the road, sprinkling khernips before you every step of the way.  Throw the pebbles into the road and any khernips that remains, and thank Hermes for his guidance and help in the worship done the day before.  Alternatively, the four pebbles may be used to build up a herm for Hermes, with the khernips splashed across the herm.
  4. All perishable offerings made to Aphrodite (food, fruit, flowers, waters, libations, etc.) along with any incense ash is to be collected and disposed of respectfully outside.  Any river, beach, or body of water is good to deposit the offerings into; if none of these are possible, they may be deposited at any crossroads after splashing khernips onto the crossroads.
  5. All nonperishable offerings made to Aphrodite (jewelry, stones, metals, pictures, etc.) are to be split evenly between the mathetes and any other person who has a shrine to Aphrodite.  These possessions are Aphrodite’s, not belonging to any mortal, and must remain so.  If there are gifts made that are not accepted by anyone, they are to be respectfully buried outside, either at a crossroads if the Megalēmera ritual was done inside, or on the spot where the Megalēmera ritual was done if it was done outside.
  6. The remainder of the altar is to be sprinkled with khernips, and dismantled and washed in whatever way one may desire.

And that’s it!  I’m looking forward to honoring Aphrodite in this way, and I’d like to see how it plays well with her.  This is something substantially bigger than any weekly or monthly offering I’ve made to her yet, though it follows the same overall format; since I already have a tiny shrine for her in my temple room, I plan on setting up her Megalēmera shrine in a more grand manner in my living room at the center of my house.  Hopefully, I can use this same format for other Megalēmera rituals, and those who can figure these things out can determine how they might be done for other gods and goddesses in the Greek pantheon using the same mathetic format.  While it’d probably be best to honor each and every god for each and every Megalēmera, if I were far more invested in the time and energy to honor the gods as properly as they should be, I’ll really only focus on the ones I’m more intimately connected to, either by spirit or profession or purpose; I don’t plan on throwing twelve Megalēmerai a year, maybe only a handful, depending on the god in question.  Still, such a grand celebration can easily be done as desired for each of the gods that can be associated with the Greek alphabet on these Great Days.