Another Great Astrology Job?

Currently I earn my living as an astrologer and astrological magician. While I am still in the bar, much of the legal advice that I give is in the context of working with astrological clients.

Having graduated from a top ten law school and worked for the Bush family law firm in Washington, DC and for the Chief Counsel/International Tax for the IRS also in DC, I think I have some knowledge of how things work at the higher echelons of business and government. These people are pretty dyed in the wool atheistic/materialists. Plus after Nancy Reagan got absolutely lambasted for consulting an astrologer, politicians simply don't dare. I was in DC as an astrologer for 10 years and never got any inquiries from any senators or congressmen, etc., despite the fact that as an attorney everything would have
been totally confidential.

Yes, the powers that be in the US could be massively into the black arts, but there is as much evidence of this as there is that they are all reptilian uber lords, ie purely speculative.

On the other hand I know from a friend and member of Spiritus that politicians and powerful government figures in Puerto Rico are, in fact, doing tons of magic and using astrology. He's been hired by some of the top government figures there! Different environment.

In terms of employment as a magician/astrologer this reminds me of my post on my blog about getting "A GREAT ASTROLOGY JOB!!!"

Personally I've been fired or laid off from every job I ever had so I have no desire to be "employed". As much of a security freak as I am, I really prefer to be on my own. I'm my own boss and I'm in complete control of my working hours, conditions, what work I do, prices, etc.

I also like calling a spade a spade. I flat out say that I am an astrologer and magician. I don't have disclaimers saying "this is for entertainment purposes" because the @#$@#% is real! I have no problem putting my real name and contact info right on my website because I believe strongly in what I am doing.

Now we are lucky to live in a time where we are not persecuted. I was reading a book about rootworkers and they were routinely prosecuted by the Postal inspectors and local authorities because magic was per se fraudulent. Since we don't have to hide, I'm not going to!

My template for what I am doing is my previous work as an attorney. I have expert knowledge and practical experience I use to assist my clients. I like horary questions because like a legal problem, they are focused and discrete and I am not expected, like a social worker, to solve all my client's problems.

Frankly, there are plenty of traditional role models for magicians and astrologers. You learn, you set up shop, you charge! Perfectly normal in classical Rome, 17th century England or even early 20th century Southern America (ala rootworkers).

The last thing I would want to see personally, is corporate magicians, with degrees, certifications and licensing, working for the 401(k) and year end bonus for Megacorp. Must every friggin' thing be chewed, masticated and devoured by corporate post-capitalism?

I, mean sheesh! Here we are doing magic, which is utterly and totally nuts when judged by science. Science, since the 17th century, has had as one of its primary missions, the destruction of "superstition" ie any recognition of the spiritual and the advancement of "reason" ie atheistic/materialism. Why put one foot in the water by doing magic and then buy into the rest of the atheistic/materialist agenda?

Free your mind and the rest will, sure as #@%@# follow!

Talismans and the Guardian Angel/Daimon

I had an interesting question recently on my discussion group Spiritus Mundi regarding the use of astrological talismans and your guardian angel/daimon.

The 4th Century Neoplatonic philosopher Iamblichus says, "...the invocation of daemons is made in the name of the single god who is their ruler, who from the beginning has apportioned a personal daimon to each individual and who in the theurgic rite reveals...their personal daimon to each...in the case of daimons, the single common leader of the cosmocraters [planetary gods] in the realm of generation sends down to the individual recipients their personal daimon."

De Mysteriis, Bk X, sec, 9.

That individual guardian angel/daimons are under the rulership of various planets is a fairly common formulation in later Neoplatonic and Hermetic thought, though Iamblichus makes the point that the entire cosmos is present in each individual and that simply identifying the almuten of the chart doesn't tell the whole story.

Picatrix discusses our individual Perfect Nature which functions similarly to the guardian angel/daimon,

"Aristotle said furthermore that each sage had his proper virtue infused into him by exalted spirits, by whose powers their senses were closed, their intellects opened, and sciences were revealed to them. This virtue was conjoined with the virtue of the planet ruling the radix of the nativity, so that the virtue thus co-created in them strengthened them and gave intelligence to them."

Picatrix Bk III, ch 6.

Thus it does appear that the guardian angel/daimon/Perfect Nature can be identified in each person with a particular planet. Robert Zoller used Ibn Ezra's almuten figuris calculation for this purpose and identified the almuten figuris as the planet linking each person to the divine. Almuten Figuris Calculation Method

I provide the almuten figuris as part of all of my natal readings
Astrological Checkup
Spiritual Path Reading
Full Natal Reading

Once identified it certainly would make sense to work with the planet that is your almuten figuris. This can be done through ritual, meditation and the use of talismans since these are ways to contact and connect to your guardian angel/daimon/Perfect Nature

"Socrates said that the perfect nature is the Sun of the wise one and his root is that of the Light. One interrogated the sage Hermes and asked him "With what are joined science and philosophy?" He replied "With the perfect nature." He was asked again "What is the root of science and philosophy?" "The perfect nature," he said. He was asked them more precisely "What is the key work of science and philosophy?" "The perfect nature" he answered. He was asked again "What is the perfect nature?" He answered "The perfect nature is the spirit of the philosopher or of the wise one bound to the planet that governs him. It is he that opens the doors of apprehension, and it is by he that one understands what cannot be understood otherwise, and it is from him that proceeds the workings of nature, directly, as much in dreams as in the state of wakefulness."

Picatrix Bk III, ch 6.

Review of Roos 'Magic Coins' and 'Magic Squares'

Review of ‘MAGIC COINS’AND‘MAGIC SQUARES’:The Discovery of Astrological Sigils in the Oldenburg Letters, ANNA MARIE ROOS, Notes Rec. R. Soc. 20 September 2008 vol. 62 no. 3 271-288

Roos Article in pdf

Dr Roos is a scholar specializing in English astrological magic and talismans in their terminal phase, the late 17th century. Her article, "Magic Coins and Magic Squares" contains an interesting series of drawings of astrological talismans from a late 17th century letter. It is always useful to see actual examples of talismanic design.

The result of this ultra-specialization in such a late period of astrological magic and a focus on printed works, clear from the article's footnotes, are some significant errors. Firstly most works on astrological magic circulated only in manuscript. Frank Klassen lists several hundred manuscripts of astrological magic, while only a few books on astrological magic were ever printed before the modern era. A focus on printed material misses most of the extant corpus on astrological magic.

Secondly, errors detectable by a careful perusal of even printed sources have crept into the article. For example on page 276 figure 3(b) Roos states, "On the reverse we see the Verchiel angelic symbol, followed by the sign for Regulus,and the cabala symbol for Leo."

In fact, what Roos describes as the sign of Regulus is the standard symbol for Leo, a fact which is made obvious by examining figure 5, also described as the sign of Regulus, again clearly the standard Leo symbol. What Roos describes as the "cabala symbol of Leo" is, in fact, the standard symbol of Regulus. See Agrippa, Three Books of Occult Philosophy, Bk II, ch 52.

The symbol of Regulus is also not a symbol derived from cabala or planetary squares. Agrippa's source was the manuscript Hermes on the 15 Fixed Stars which circulated widely in the Middle Ages and Renaissance and thus is Hermetic, not Cabbalistic in origin. See the Latin critical edition of Agrippa's Three Books of Occult Philosophy (Brill, 1992) at 377 for Agrippa's source and on my website for a translation of Hermes on the 15 Fixed Stars.

In fact the origin of the fixed star symbols is most likely in Greek and Latin charakteres used on defixiones, standard classical magical objects consisting of writing on lead tablets. See eg, Gager, Curse Tablets and Binding Spells, (Oxford, 1992) at 8, specifically citing Picatrix.

But the most egregious error is the statement that, "the concept of having astrological images on sigils is exclusive to the Christian Latin West." Roos at 274. This is simply wrong. Roos even cites Picatrix, the leading astrological text in the Middle Ages and Renaissance, see footnote 29, but apparently has little idea of its significance or provenance. Picatrix, known in Arabic as the Ghayat al Hikam, the Goal of the Wise, was composed in Arabic circa AD 1000 and represents one of many scientific, philosophical, astrological and magical works translated into Latin so that the developing European civilization of the Middle Ages could learn from the advanced Islamic civilization of the Middle East.

The Islamic civilization in turn drew on many sources for astrological magic in particular from the Sabians of Harran, who were renowned as scientists, astrologers, magicians, mathematicians and makers of precision instruments. The most famous work of astrological magic of the Harranian Sabians was De Imaginibus "On Images" written by Thabit Ibn Qurra. Both Picatrix and De Imaginibus while widely circulated in Europe were never published. It is clear from a careful review of all sources that European astrological magic and astrology was almost exclusively externally derived.

Not Just Good/Bad: The Nodes & Retrogradation

One of the trends that is very clear in traditional astrology and Western astrology, which incidentally is contrary to the myth of "progress" is the tendency towards loss of nuance and loss of technique beginning in the Middle Ages, accelerating into the Renaissance and reaching almost catastrophic proportions with modern astrology.

One way in which this loss of nuance expresses itself is in the tendency to use the simple classification of every astrological factor as simply "good" or "bad". One of the canards flung at traditional astrology by modern is that it calls certain planets, fixed stars, etc., malefic. Perish the thought! Yet despite this criticism modern astrology regards void of course Moon or retrograde Mercury in the starkest and wholly negative terms.

Even when it comes to the malefics, traditional astrology has a more nuanced view. As the Centiloquium, the 100 Aphorisms attributed to Ptolemy says,

"In election of days and hours, make use of the two malevolent planets Saturn and Mars; for even so doth the expert physician use poison moderately for cure of man."

Aphorism 10.

Thus even the malefics have their uses. Being too close to the Sun, known as combustion, for example, is considered in general to be a severe affliction. However, the medieval Italian astrologer Guido Bonatti says,

"And when [the Moon] is under the rays of the Sun she signified secrets and things that have been hidden, and also she signifies matters that must be hidden; wherefore, at that time it is good to manage things that must be hidden and do those things which we wish to conceal from people before the Moon should be separated from the the Sun, but to be sure, at the time after she is separated from the Sun, [we must do] those things which we want to be hidden before she goes out from the Sun's rays."

Liber Astronomiae, Book III (Arhat ed.) page 38.

So even dealing with malefic/benefic qualities, traditional astrology uses a nuanced approach. But this simple good/bad distinction is only one tool in the fully stocked traditional kit.

The Nodes of the Moon and retrogradation provide another interesting comparison using the increase/decrease comparison. The 10th century Arabic astrologer Al-Qabisi, known to Europeans as Alcabitius, writes in his Introduction to Astrology that the North Node of the Moon, known as the Head of the Dragon, is considered benefic, but that some say it has the nature of increase, so it increased the positive qualities of benefics and the negative qualities of malefics.

Similarly he says that the South Node or Tail of the Dragon is a malefic, but that some say it has the quality of decrease, decreasing the positive qualities of benefics, but also decreasing the negative qualities of malefics,

"Thus it is said that the Head is a benefic with the benefics and malefic with the malefics; the Tail is a malefic with the benefics and a benefic with the malefics."

Introduction to Astrology, (Warburg 2004) ch 2, sections 45-48, p 88-9.

Similarly with retrogradation, normally considered an affliction, but the astrological magic grimoire the Picatrix says,

"When [Saturn] is retrograde, however, he signifies misfortune, debilities or infirmities, prisons and evils suffered in all things, and if he enters into aspect with any other planet, he weakens it and damages all the qualities of the other planet. If he is retrograde and you ask him for something, what you seek will come about with delays and miseries and great labor. If he is retrograde in any of his dignities, his maledictions are augmented and increased; while if he rises in his powers and dignities, then he will be easier and gentler."

Picatrix, Bk III, ch. 7, quoted in Secrets of Planetary Ritual

So following the logic of Picatrix, being retrograde and afflicted would lessen the severity of the affliction. Interesting!

Traditional astrology ultimately is about synthesis, using all of the chart factors in relation to each other to see through the chart and find the unified pattern of the situation that the Heavens reveal. Just as reality is complex and nuanced, so too must be any system that attempts to make accurate and precise prediction.

Talismans for Planets Afflicted in the Natal Chart

I wanted to talk about the issue of using planetary talismans when the chosen planet is seriously afflicted in your natal chart. Seriously afflicted means basically being in fall or detriment, or combust or retrograde without significant dignity.

Picatrix says that if planet is strong in your natal chart that you will have a stronger effect if you invoke it or make its talisman.
Picatrix Bk I ch 5, page 42 Greer & Warnock translation

Similarly Picatrix indicates that if a planet is strong in the chart of the creation of a talisman,

The most important point (of which you should take diligent care) is that you should see that the planet is in good condition and quality, and remote from infortunes, because when he is like this, he is like a man of good will and a lively heart and a great and ample mind, and if another person seeks something from him, he cannot find it in himself to deny the petitioner. When the same planet is retrograde in his course or cadent from the angles, he is like a man full of anger and ill will, who is most ready to deny a petition.

Picatrix, Bk III ch 7, from Secrets of Planetary Ritual, page 12

Looking at general electional practice in traditional astrology, the dignity or debility of planets in the natal chart affects elections. William Ramesey in Astrology Restored/Astrologia Restaurata says,

But note (as aforesayd) that if a malevolent Planet be significator in any thing in the Radix [literally root, ie natal chart], you must fortify it, and not think the making a fortune: viz. Jupiter or Venus (which are but generally so) significators, will be beneficial: for it will often prove contrary : for all men are not ruled by Jupiter and Venus; neither (as I say) are they always fortunes: for accidentally they may be infortunes: and when they are Lords of the eighth, twelfth and sixth, they are occasions of sickness, poverty, imprisonment, mischief and death as effectually as Saturn or Mars;

For every Planet must doe the office whereunto it is ordained: and so by the same rule may Saturn and Mars be fortunes, and so they are to those they chiefly rule, and to such things as are properly under their dominion either naturally or accidentally;

Astrology Restored 123-4.

On the other hand, I have seen people with afflicted planets in their natal charts get good results from the talismans of these planets. So what I would say is that if a planet is afflicted in your natal chart, that this is a red flag. You need to do some additional divination and perhaps experiment with a paper talisman before trying anything more powerful. This is even more important with Saturn & Mars talismans since the energy of the malefics can be hard to take even when dignified.

However, just because you decide not to work with the talismans of the planets doesn't mean you can't work with their energy. You can do meditation and invocation at astrologically appropriate times and you can do planetary charity. Planetary charity involves making an oath to a planet to give their charity and then giving a person or charity ruled by the planet a donation on the planetary hour and day of the planet. For Saturn, give a homeless person a donation on Saturday at Saturn hour. Whatever you do however, make the oath your first priority. Don't vow and then blow off the charity!

More on Astrological Talismans

Modern versus Traditional Magical Symbols

I had a recent post on my discussion group which began, ""Treat all symbolism that you do not understand as gibberish." The post then went on to opine that since moderns have cars they were obviously in all ways superior to the past when they only had horses.

I really could not have expressed the modern world view any better, and thus I really appreciated! The absolute faith in Progress and dismissal of the past is exactly in line with modern beliefs. In particular the idea that an increase in technological sophistication means that moderns are in all ways superior to past is also very characteristic.

It is also certainly characteristic of modern esotericism to insist that the conscious understanding of the mage is the key to magic. This is not simply a modern view, however, as the ancient philosopher Porphyry expresses it and is answered by the traditional theurgist Iamblichos in his "On the Mysteries."

Porphyry accuses theurgists of using meaningless names in their ritual. Iamblichos says that these names are not meaningless to the Gods because they are unknown to us.

"It is necessary to remove all conceptions and logical deductions from divine names...rather it is the symbolic character of divine resemblance, intellectual and divine that must be accepted in the case of divine names...even if it is unknowable to us, this very thing is its most venerable aspect" On the Mysteries, cited in
Gregory Shaw, "Theurgy and the Soul: the Neoplatonism of Iamblichos" at 179,

Shaw goes on to say, "If divine names, like other names, were conceptually knowable they would possess the same properties as human thoughts; Porphyry's interest in their "meaning" therefore, was characteristically anthropocentric and misguided...for Iamblichos, however, their ineffability was their "most venerable" aspect because it awakened the ineffable presence of the divine in the soul. Thinking, by itself, could not achieve this."

Shaw at 180.

Ultimately the traditional view was that we are the product of the forces and being external to the ego self, that while we are microcosms (little universes) that replicate the Macrocosm (the universe) there are "higher powers".

When we examine the modern world view carefully what we discover is non-religion religions like science or communism that are just as faith based as conventional religion, but deny that they are. Ultimately the real religion of the modern is the worship and deification of the ego self. Thus it makes complete sense that without the true god of the ego comprehending an image, sigil or symbol, that it would entirely lack utility and power.

For Iamblichos and the theurgists, to conform the ego to higher spiritual forces was key; for the modern, the ego is the highest spiritual force.

Talismans: Charged or Ensouled or Both?

I had a recent post on my discussion group, Spiritus Mundi explaining the creation of talismans as, if I can characterize the post, charging them like a battery.

Certainly the creation of talismans can be conceptualized as "charging" them with impersonal forces. The analogy of the magnet was a common metaphor among Renaissance astrologers and magicians who termed their practice as natural magic, ie not using invocation and in fact not involving spirits and spiritual beings at all.

While this is certainly a valid conceptualization, there were two forces at work that also impelled the use of the terminology and ideology of natural magic, that is magic without spiritual beings. First, was the concern from, in Catholic countries, the Inquisition and in Protestant countries from church and other authorities concerned about witchcraft, heresy and the conjuration of evil spirits.

Secondly, by the 17th century, was the influence of the mechanistic philosophy, believed to be epitomized by scientists like Newton and Copernicus. In fact, Newton was a practicing alchemist and Copernicus cited Hermes Trismegistus in support of his heliocentric thesis. Nevertheless, the move towards atheistic materialism pushed talisman makers to conceive of the operation of talismans as the operation of impersonal forces rather than spiritual personalities.

In fact, traditional astrology has always been characterized by two strands of thought, the first "scientific" because it saw the casual links involved in astrology as consisting of impersonal forces, and the second the "magical" strand, which saw astrology and magic as involving spiritual beings and personalities. These strands co-existed as the "scientific" astrologers never denied the existence of the spiritual and the "magical" astrologers were happy to make use of the science of astronomy as the basis of their practice.

So, the natural magic/"scientific" school of astrology dovetails very nicely with modern New Age thinking, based as it is unconsciously, but ultimately, in the modern materialistic/atheistic world view.

However, as we can see from Picatrix, the "magical" school predominates in traditional astrological magic. Picatrix says that the creation of talismans involves the action of spirit on body, that is to say, the talismans involve the ensoulment of the material body of the talisman. Picatrix, Bk I, ch 13, (slightly different translation in Greer and Warnock at 13). The discussions of the creation of living, talismanic statues in Asclepius in the Corpus Hermeticum are a similar, early discussion of the primacy of spritual beings in talismanic magic.

My experience has been that the spiritual is like light. Light has the paradoxical quality of displaying both particle and wave characteristics simultaneously. The spiritual appears to be both impersonal forces and spiritual personalities simultaneously.

Charging talismans like a battery is an easier way to explain the process to moderns, but in my personal practice I have found that approaching the astrological spirits as persons with distinct personalities is a very powerful approach.