Commentary on Zodiacal Magic
By Mark Stavish, M.A., FRC, SI
for: The Wyoming Valley Society for Esoteric Studies
Copyright 1998 Mark Stavish, M.A.
[This article is used with the express permission of the author.]
Zodiacal magic is one of the most sophisticated and significant forms of ritual that an aspiring magician can undertake. The skills needed to perform the rituals smoothly and consciously, aware of the inner as well as outer meanings of the symbols used, represents almost half a decade or more of study in many instances. While some may pursue the application of magic at a more rapid pace, and undertake the zodiacal operations in their first three or four years of study, it is not uncommon for many students to go more moderately to the task and approach this phase of their Work in their fifth or sixth year of training. The reasoning for this is simple. Personal and professional obligations aside, the required preliminaries for performing an invocation of Zodiacal force are knowledge of the Lesser and Greater Pentagram Rituals, both of which require a minimum of one year each of regular study. In addition, knowledge of the Lesser and Greater Hexagram Rituals, both of which require almost a year of study each, is also required. Add to this an additional year to become familiar with how the Pentagram and Hexagram Rituals interact with one another, and it is easy to see how four or five years can fly by in just learning the basics.
The purpose of zodiacal magic is to allow the magician to approach, contact, and direct the energies of each of the Signs of the Zodiac. This is first done when the Sun enters each of the Signs around the third week of each month, and can later be done at will by the magician. The energies of the Zodiac have planetary and Elemental qualities to them, but on a much larger and potent scale than if either of them were invoked individually. Thus, the Fire of Aries is more potent than just Elemental Fire, and the forces of Mars more direct and focused than if Mars alone had been invoked. Each sign is a complete synthesis of several complex qualities drawing not only on the energies of Assiah and Yetzirah, but also in some fashion on the influences of the Fifteenth Path of the Tree of Life, or the Path between Tiphareth (our Higher Self) and Hockman (the Zodiac). For this reason, it is also important, that Pathworking up to Tiphareth has been undertaken once or twice before undertaking Zodiacal operations.
Experiences we may have: revelation of the Name our Human type, hidden revelations of astrology (esoteric astrology), influx of Divine Energy of a fiery nature regardless of the Sign invoked (this is a very raw, primordial energy or "Secret Fire.")
Symbols of Zodiacal Rituals
The symbols involved in a qabalistic ritual for each sign of the zodiac are: 1)The permutation of the Divine Name; 2) The Godform of the Sign; 3) the ruling planet of the sign; 4) the Element of the sign; 5) the archangel of the Sign; 6) the Tarot Card of the Sign; 7) and the Hebrew Letter Correspondence of the Sign. Thus we are able to go from the very abstract to the very personal connections with the energy being invoked.
What is nice about having all of these elements is that it shows us that magic involving signs of the Zodiac involve a complex relationship of force, many of whom we are expected to be familiar with through previous work. This array of symbols also allows us to build rituals and/or meditations that are as complex or as simple as we desire, based upon our inner competency with the material. For this reason we will give outlines for three rituals: basic, intermediate, and a complete ritual using all of the symbols mentioned. As each person progresses in their familiarity with the material, they will be able to add, delete, or modify the actual rituals they create, as they advance on the Path.
The Divine Name
The Divine Name is by far the most significant aspect of a Qabalistic ritual, and often the one thing most often overlooked. Through the Name alone, we can contact the potent energies of each sign and come to understand a myriad of associations with each of the Tribes of Israel, the Disciples of Jesus, and the Book of Revelations. Each Name is different in its arrangement of the letters of the Tetragrammaton, but all are inwardly equal since all add up to the same number (26) using gemetria.
Each name also represents a kind of esoteric astrology, were each human being resonates with one of these names, and it represents their . inner astrological sign. regardless of the sign present during the time of their birth. In fact, recognition of this personal resonance, can constitute a kind of . re-birth. where in the date and time of the revelation is used to cast an entirely new horoscope. 
Each configuration of the Name represents a particular ordering of the basic Elements of creation, thus constituting a pattern, or relationship of energy in each of us. For example, YHVH means the proper ordering of Fire (Yod), Air (Heh), Water (Vau), and Earth (final Heh). This is also the Name applied to the first sign of the zodiac, or Aries.
In the Sign for Cancer we have the ordering as such: Heh, Vau, Heh, Yod. Unfortunately, it is rarely pointed out which Heh is the final Heh (Heh Sophith) in most of the existing lists, and each must figure this out for themselves is they so desire. Yet, even without this detail, we are fully capable of using each Name as a meditative, or ritual device for resonating with the powers of the sign it dominates, or one could even say, creates. This might be critical - the Names came first in creation, and create the Signs of the Zodiac. Thus, the Sign represent, or are symbolic of the Divine Names, not the other way around. Working with the Names alone is more potent than working just with the astrological signs. Together they form a powerful combination of energy and forms.
The ordering of the Names however is in question. Different authorities give differing attributions of which permutation belongs to which sign. Cornelius Agrippa gives one set in his work, Three Books of Occult Philosophy. The Philosophers of Nature give a different ordering, more in line with the Golden Dawn. However, recently published material even suggests that some of the Golden Dawn attributions were in error, and one author, Donald Tyson, has chosen to re-write them altogether.
It is important to recognize these differences, but to not be tied down by them. Pick the ordering that best appeals to you inwardly and work with them. They may change over time, and you may work with a different set later. However, working with an imperfect tool is better than doing no work at all. Like all symbols, they are to be a means to and end -here an inner state of increased awareness, power, and love - and not an end in and of themselves.
The Godform of the Sign
Godforms are used as a means of identifying with cosmic principles on an intensely and personal level. In short, through the use of highly detailed visualizations, we identify with the forces and ideas so intimately that we temporarily replace our human ego structure, with that of a god (or what ever else we are identifying with). When done on a regular basis, it becomes possible to "incarnate" aspects of the chosen deity into one's regular ego structure. As a result, we can as the ancients said, "Speak with the authority of the gods."
For me information on Assumption of the Godform, see: Assumption of the Godform, (please link to article here)
Ruling planet of the Sign
The ruling planet of a sign acts a vehicle or filter for the transfer of that sign. s energy into our solar system, and ultimately, our inner and outer worlds. Traditionally only the seven visible planets (or stars) were used, and as a rule, are still the best bet for beginners to this work. Some experienced qabalists have used the additional planets of Neptune, Uranus, and Pluto in some work, but this is not widespread.
If we look at each planet, we see that with the exceptions of the Sun and the Moon, each planet has both an active and a passive sign that it dominates. These active and passive modes can be used for either material or spiritual work, or for the creation or elimination of conditions in our inner or outer life.
By examining the fundamental symbols of each planet, we can get an inner understanding of what these composite symbols represent. For example, the circle represents infinity, as well as life giving, or solar energy. The crescent represents contracting, materializing, or lunar energy. The horizontal line is the passive energy of matter; and the vertical line, the active energy of matter. Combined in the form of an equilateral cross, they form the symbol for matter, or the planet Earth.
Saturn - & The energies of the 4 elements dominate the lunar energies transmitted to the earth.
Jupiter - The lunar energies dominate the energies of the earth, the reverse of Saturn. The reverse is due to the passage of the Abyss (between Binah/Saturn and Chesed/Jupiter).
Mars - Mars expresses outwardly the solar energies it receives. It therefore is the symbol of force, its energies should revitalize the blood.
Sun - & It transmits the energies of the Infinite into our system.
Venus - ..Here the solar energies dominate the energies of earth.
Mercury - ..The lunar and solar energies are united to dominate the energies of the earth. It is the planet of magic, of alchemy, of astrology and initiation.
Moon - It. s symbol represents its function which is to only transmit part of the solar energies in its domain.
Element of the Sign
Just as our relationship to the planets is strengthened through rituals involving the zodiac, so are our relationships to the various aspects of manifestation, better known as . The Elements. . Here, on the level of manifestation, we can see how the archetypal creative forces of the cosmos effect our psychic centers (the planets) and ultimately our physical bodies, environment, and world as a whole (the Elements).
Since zodiacal magic draws upon the spiritual forces of Atzilooth, and is predominantly . fiery. or energetic, electric, penetrating, and expansive in nature, it adds these qualities to all it touches.
Thus, those Signs of a fixed, and stable nature, are made more concrete. Those of a mutable nature more flexible and adaptable, and cardinal signs more energetic and expansive. Just as each of the Sepheroth and planets has its virtues and vices, or positive and negative qualities, so do each of the Signs. These traits are a reflection of the three-fold aspect of each Sign: 1) it. s ruling planet; 2) it. s Elemental attribute; and 3) it. s designation as fixed, mutable, or cardinal (quadruplicities).
It is this kind of complexity of layering of attributes that requires one work up to zodiacal magic by starting with Elemental, and then Planetary rituals first. A thorough understanding of these . preliminaries. will allow for a more productive and active functioning when doing operations on the Signs. If you understand the nature of the Elements, and how they interact with the planets, it is an easier matter to add the additional element of quadruplicities than starting from scratch.
The Elemental attribute can make it slightly easier for us when doing work on the Signs, in that instead of having to find the Sign. s location in the sky at the time of working, we can simply invoke it from its Elemental quarter in the temple.
Archangel of the Sign
Each Sign, like each sepheroth, or planet, has its own ruling intelligence. These . archangels. rule the sign, and administer its overall function. Each sign also has an angelic force for each of its decants, for a total of seventy-two total. These angels can be found along with their sigilium (magical signatures, or symbols) in The Kabbalah of the Golden Dawn by Pat Zalweski.
Tarot Card of the Sign
The tarot trumps are often used in conjunction with Pathworking, as well as zodiacal rituals. These cards, or trumps, represent a pictorial synthesis of the essence of each Path on the Tree of Life. Since twelve of these Paths have astrological correspondences, the Paths pertaining to them are invoked, even if indirectly, when doing Zodical magic. Those Paths are:
Path 15 - Tiphareth to Hochmah - Aries - The Emperor
Path 16 - Chesed to Hochmah - Taurus - The Hierophant
Path 17 - Tiphareth to Binah - Gemini - The Lovers
Path 18 - Geburah to Binah - Cancer - The Chariot
Path 19 - Geburah to Chesed - Leo - Strength
Path 20 - Tiphareth to Chesed - Virgo - The Hermit
Path 22 - Tiphareth to Geburah -Libra - Justice
Path 24 - Netzach to Tiphareth -Scorpio - Death
Path 25 - Yesod to Tiphareth - Sagittarius - Temperance
Path 26 - Hod to Tiphareth - Capricorn - The Devil
Path 28 - Yesod to Netzach - Aquarius - The Star
Path 29 - Malkuth to Netzach - Pisces - The Moon
A close look will show us that the majority of these Paths, seven, are at or above Tiphareth; three more lead up to Tiphareth. Only two are below it, and they both lead to Netzach, or Venus, and govern all things of life on earth, as well as early knowledge of astrology through the number seven.
Thus, we can see, that the function of astrological magic is to assist us in having that experience known as "Knowledge and Conversation. with our . Holy Guardian Angel. or Inner Self, and its perfection as a permanent state within us. It also shows that though these specific rituals, we access power, knowledge, and energy that is very primordial in origin. Only through a healthy understanding of planetary and Elemental magic can be regularly access this energy on a manageable basis and not have it overload our systems.
Each of the twelve simply Hebrew letters corresponds to one of the signs of the Zodiac as well as one of the organs of the human body. The seven double letters are associated with the . openings. or organs of the head, and the three mother letters with the head, chest, and stomach (solar plexus), or the three principle psychic organs of primitive esoteric systems. These correspondences are found in the Sepher Yetzirah, and are the basis for some forms of qabalistic healing practices. The manipulation of these letters also can in themselves allow for heightened states of awareness, energy flow throughout the psychic and physical bodies, and an increased efficacy in the development of the . Magical Voice. , or transformation of our speech in . The (Creative) Word. .
For those unfamiliar with the associations of the Hebrew alphabet, Zodiac rituals allow for the use of them as either a principle focal point, or in a supporting role, depending on the practitioners level of familiarity.
All forms of magic are essentially aimed at some kind of practical effect. While psychological integration and spiritual illumination are eminently practical, most practitioners view practical only in terms of material benefit. To this end, zodiacal magic can be applied easily and with tremendous effect through following a few simply rules.
The map of the heavens, or "Chemical Sky", is an effective rubric of how to apply the signs and their attributes for specifically more material, or more spiritual effects. By examining the chart we can see that the signs are divided into two sets, one ruled more or less by the Sun and the other my the Moon. Those under the domain of the Sun are more active, those of the Moon more passive. However, from our perspective, this is highly relative, and it is more important that we look at whether the sign is active or passive. Those in an active mode, such as Aries, are better for spiritual work. Those such as Capricorn, are better for work that requires a material manifestation.
By working when the sun is in that sign, during or near a full moon, and on its planetary ruler, and in the correct planetary hour, we have at our disposal all of the energies of that sign for our use.
This is not to say that we can't do a ritual at other times, only that at these times, the energy is most easily contacted and directed.
In addition to allowing us to encounter profoundly ancient archetypal energies directly, and to link the various aspects of out psyche into a more synthetic and harmonious being, we find that working on the zodiac takes us back to the very beginnings of creation (on some level).
We find that the essentially fiery nature of the Signs is the multiple manifestations of the . Secret. or . Creative. Fire of alchemists, magicians, and occultists alike. It is essentially a sexual energy, of the most profoundly ecstatic we can encounter. Though it, we are taken back to the twelve primary manifestations of creation, and even further back to the primary Parental Archetypes of Male-Female/God-Goddess as well. The basic tenants of Freudian psychology are vindicated in this regard. For magic is a creative act, all creative acts are sexual (or the passionate binding of opposites), at the base of our being we are sexual beings. However, on the level of Malkooth, this raw, corrupted, and unrefined sexual nature must be abandoned, and maybe even temporarily rejected, in favor of more subtle directions. Freudian psychoanalysis reveals our fundamental drives and influencing factors on a deep and primordial level. This dark region is then transcended through the application of Jungian or Transpersonal psychology. However, in the end, what has been rejected, must be integrated into the whole, and our very source of life and power itself must be made a cooperative part of our selves. In the end, we end up where we have begun, only on a more precise, wiser, and more loving level, where we direct the forces within us, and are not directed by them.
That which is first would be last, and that which is last will be first. aptly described the situation of those delving into zodiacal magic as a capstone to their ceremonial career. Often the experiences it offers reminds us of the importance of basics, fundamentals, and that everything was always there right in front of us all along, buried in the most simple of meditations and rituals, waiting for us to uncover it.
Holy Guardian Angel
It would not be out of place to mention that while ceremonial magic has many functions, and that its various rituals can be applied to mundane as well as psychic, and spiritual ends, the true purpose of all esotericism is so that we might experience that state known as . Knowledge and Conversation with our Holy Guardian Angel. . Our highest self, true spark of God within, that teaches, illuminates, loves, and heals us and guides us in our Becoming. It is a peculiar aspect of our self, in which in encounter it first as something almost alien or exterior to us (for it is from the view of our daily life), and over time, more from an . I-Thou. relationship with it, to an extreme identification, or oneness with it. This oneness, is typified as . The Alchemical Marriage. and according to hermetic tradition, is the crowning achievement of our adepthood. It is the Qabalistic equivalent of achieving . The Philosopher. s Stone. .
For this experience however, there are no rituals that we can do. There is nothing that will confer this blessed state on us from without. Yet, even here, we are not without hope. If all esoteric practices are designed to prepare us for this experience, then through their repeated practice we create a stronger link with the very unconscious parts of our Self that we seek, or more aptly, passionately desire, to bring through into daily awareness.
Since all is preparation, we can even perform one of several rituals, designed to specifically prepare us for this state of Illumination, even Grace.
Our Highest Self is an intense pressure, ever seeking, waiting, earnestly desiring to manifest in our daily consciousness. It is always ready, willing, and able to assist us in our lives. Yet, all to often, we fail to stop, pause, and ask it for assistance. Sometimes when we do, we even decide that our ego will dictate to IT, and instead of listening to our Highest Self, we are lecturing to it!
Only through an act of complete surrender, and openness to what it has to instruct us in, and guide us towards, can we really experience the Overshadowing of our Holy Guardian Angel.
For this however, we must slay all fear. Cast out all doubt. Trust, confidence, Faith must fill our hearts and minds. Faith! It is an irony, that for years, decades even, we labor and work to replace the simple faith of an often bigoted and biased religion with the tested experiences of the inner life, only once again to be confronted with that word. A word which through ignorance has been tainted and distorted, but which can still be redeemed.
Faith here is still . Belief in things unseen. but also so much more. For our faith is not based on blind ignorance, fear, or superstition, but on the hard won knowledge that this superhuman part of our self exists. Faith is the ability to surrender, sacrifice and give up all that is human for that which is transcendent. Faith is not a negative state, but one of extreme postiveness, in which we are confident, albeit arrogant from a human point of view, regarding the nature of this invisible Self.
Examples of Rituals
Zodiacal Ritual for the Sign of Aries
Give LVX Signs if know. After a period of meditation in the in the East or West of the alter (but not in the Quarters), give five knocks.(I I I I I). Go the Northeast (or East) and say:
"Hekas, Hekas, Este Bebeloi! Be Far From this Sacred Place Profane Ones!"
Perform the LBRP
Perform the LBRH
Pick up the Cup and purify with Water starting in the East. Trace cross and Water triangle in each Quarter (optional):
"So therefore first the priest who governeth the works of Fire must sprinkle with the Lustral Waters of the loud resounding sea."
Pick up the censor and purify the room with Fire starting in the East. Trace cross and Fire triangle in each Quarter (optional):
"And when after all the phantoms are banished, thou shalt see that Holy and formless Fire which darts and flashes through the hidden depth of the Universe. Hear thou, the Voice of Fire!"
Circumambulate the temple three times deosil (clockwise). Give saluting sign upon each passing of the East. Stand West of the alter, facing East, and perform Adoration of the Lord of the Universe.
"Holy art Thou oh Lord of the Universe!
Holy Art Thou whom Nature hath not Formed!
Holy Art Thou Vast and Mighty One!
Lord of Light and of the Darkness!
(Nought that Silence can express)"
Perform the SIRP
Go to the East and contemplate your Kether and Invoke . Eheieh. four times. Give the LVX Signs (if known), and say:
"Unto Thee sole wise, sole eternal, and sole merciful one, be praise and glory for ever. You who has permitted me, who now stands humbly before Thee, to enter thus far into the sanctuary of thy Mysteries. Not unto me, Adonai, but unto Thy Name be the Glory, now and forever more. Let the influence of thy Divine Ones descend upon my head, and teach me the value of self-sacrifice so that I shrink not in the hour of trial. But that thus my name be written on high, and my Genius (Holy Guardian Angel) stand in the presence of the Holy One. In that hour when the Son of Man is invoked before they Lord of Spirits and his Name before the Ancient of Days."
Formulate the Quarters around you, and Four Pillars at your sides.
Visualize the Sign of Tiphareth, or the Banner of the East clearly. Let it envelope you as in a cloak.
Perform the Qabalistic Cross.
Perform the SIRP using the Spirit Active Pentagram, and Pentagram of Fire in all four Quarters. Trace the sign of Aries in the Fire Pentagram. Give the Elemental Sign (if known) after each Pentagram.
Invoke the Four Archangels and do the Qabalistic Cross.
Perform the Lesser Invoking Ritual of the Hexagram of Mars with the four forms in their respective Quarters (Optional).
Invoke with: "ARARITA!"
Analysis of the Keyword (IAO) when done.
Face the Sign of Aries and Trace the Sigil in the air. Trace the Supreme hexagram of Mars. Virbrate . ARARITA!. with Hexagram, and "Elohim Gibor!" with the sigil of Mars. Trace Aleph and vibrate it.
Trace the Sigil of Aries again, in the center of the Hexagram and intone the Divine Name "Yod-Heh-Vau-Heh!"
Say the following:
"In the (First) Permutation of the unutterable Name of God, the Vast One, thee I invoke! O powers of the Sign of the (Ram)! (Prince) of the Zodiac! Thee I invoke! Lord of the (Head) ARIES! I invoke Thee! Thou who leads the Tribe of (Gad)! Thou who who are the Ruler over the letter (Heh)! Thee I invoke! Thou whose mighty Archangel is (Melchidael/draw sigil)! Thee I invoke!"
"I invoke Thee Lord of Valor who kindles the Fires of Vitality and Courage within my Soul! Initiator of (growth and inspiration)! Grant me your stamina and strength! Bestow upon me your bold creativity and enthusiasm! Thus I go forward with the resolve of the Ram beating in my breast, ever forward to prosper and attain. Ever forward with the life giving Waters of the Spring in my Soul, and the Fiery Ram of the Stars within my heart!"
Stand in the Position of the Cross and Vibrate "Yod-Heh-Vau-Heh" four times using the vibratory formula. Feel a connection between the Sign of Aries and the corresponding part of your Sphere of Sensation (ie. the head for Gimel/Mars and the right foot for the Hebrew Letter - Heh/Aries). Breathe in the energy of Mars. Temper the energy with Divine Light of your Kether and Venus.
Contemplate the Light.
Go to the West of the alter and face the East. Raise your hands and say,
"Not unto my name, O Adonai, but unto Thy Name be ascribed the Kingdom, the Power, and the Glory, now and forever more! Amen!" Give the LVX Signs (if known)
Purify and consecrate the Temple with Water and Fire as in the beginning .
Perform the reverse cicumabulation and wind down energy raised.
Return to position of Aries in the Temple and Banish the Hexagram of Mar: ARARITA, Elohim Gibor, Aleph. Trace the Sigil of Aries - vibrate YHVH.
Perform Lesser Banishing Ritual of the Hexagram of Mars, beginning with Qabalistic Cross and Keyword Analysis.
Perform SBRP for Fire in all Quarters.
Perform LBRR and BRH
Return to the East and say:
"I now release any and all spirits (energies) that imprisoned (bound) by this ceremony. Depart in peace to your abodes and habitations (and return quickly, peacefully, and fully when called again). Go with the blessings of YHShVH and YHVShH." Trace the Rose+Cross.
Give Five Knocks (I I I I I)
"I know declare this Temple Closed!"
"So Mote it Be! Amen!"
Franz Bardon, a Czech author of several books on magic, suggested that magical rituals, particularly those of evocation be simple and direct in comparison to those of the Golden Dawn. In his work, The Practice of Magical Evocation, Bardon gives the following outline for the performing of magical operations, which is to be suitably adapted to zodical rituals, and the evocation of the various beings of each planet and sign. Bardon. s technique more closely resembles those of the old Medieval and Renaissance techniques in that it is more flexible and less structured than more modern rituals.
Two magical mirrors are needed, although crystal balls, or bowls of fresh clean water can be substituted.
Prior to the actual ritual, the magician should bath, or at least wash their hands and drink some clean water. The idea of all physical and psychic obstructions and influences being washed away should fill your imagination.
When dressing, the foremost idea is that all influences, both positive or negative, are negated, and that the will of the magician is supreme. This protective attitude must be maintained during the ritual. When you place your cap, cowl, or band upon your head, the final thought that it is not the magician, but God that carries through the entire operation.
The author states:
"You must unite yourself with the Divine principle inside you in such a way that you have the feeling that you are the deity itself."
Light your magic lamp, being sure that the color it projects is that of the planet or Sign being invoked. Green for Venus, Red for Mars, etc. Here of course, an electric light or colored bulbs are easiest to use. Place it on or above the altar, or anywhere it will fill the room with filtered light.
Draw your magic circle.
Impregnate your magic mirror, crystal, or bowl of water with the green light using the power of your imagination. Be conscious that it is not you, the magician, but Deity, that is carrying out the operation. You must feel that the light is a veritable matrix of energy and power, concentrating in the mirror as it did the room previously.
You must have the permanent impression that your are moving about in the room in an oscillating (green) light. This is the way to prepare, magically, the room for the being to be evoked, and in a room like this there will be no more obstacles for the being and it will feel the atmosphere of its own sphere. Already at the moment you accumulate the light you concentrate on the idea that the purpose of this accumulation is to condense the evoked spirit being in a manner that you can see it with your physical eyes and hear it with your physical ears. The stronger your imagination, belief, will and conviction, the better condensed and truer (the spirit) will appear to you. When impregnating the room, do not forget to include that you wish the accumulated planetary (or zodiacal) light-power to remain in the mirror (or crystal, etc.) and in the room until you dissolve it again by force of your imagination.
Now, you start impregnating the other mirror by charging it with the Akasha-principle. Project, by force of imagination, into the surface of the mirror, the idea that not any disturbing being, not any unwanted power or the like will penetrate into your workroom.
Take the sigil of the sphere being invoked, and trace the sigil with your wand, sword, or finger. Concentrating into the seal the qualities of the being evoked. In addition, concentrate on the idea that the being is allied to the sign and must react to it at any time, willingly, to perform the task it is assigned. The magician must also keep in mind, that it is not they that draw the sign, but God, and that the being will render complete obedience to Deity. The author states, that with this attitude, success is guaranteed.
Bardon now states, the we can begin the preparation of the Magic Circle and Triangle of Art, or evocation. The lines that form them must be re-drawn with the sword, wand, or hand, and the attitude to be taken is that the circle represents eternity and the unity of the macrocosm and microcosm; while the triangle is the three dimensions of the mental, astral, and material forms of the being called forth.
As with traditional rituals, the triangle is outside of the circle, and the talisman is placed inside of it.
The nature and symbolism of the circle, or circles, is left entirely to the operator. However, if four circles are used, they have the names and sigils of the 1) Elemental, 2) Planetary, 3) Zodiacal, and 4) Divine Names of the Quarters inscribed within them.
Of course, incense can be used to either attract the energy of the sphere, or its being, that is being contacted; or, as a means of giving shape and form to the being if it is being evoked into the Triangle of Art.
With implement of evocation in hand, the magician stands in the center of the circle and imagines that they are God, and that their power and consciousness is everywhere. This is very important, and stressed by Bardon several times. This kind of . changing places. with the Cosmos, is also suggested as a meditative technique of its own by the Rosicrucian Order, AMORC, and constitutes a kind of . Cosmic Assumption. instead of the usual specific, but limited, Assumption of the Godform used often in modern ceremonial magic. Here, all of the . forms. are cast aside, and the very essence of creation itself is assumed by the Operator.
magician now calls forth the name of the entity being evoked, be it Elemental, planetary, or zodiacal, and imagines that their voice carries forth across the entire region of the sphere they are contacting. That the entity hears them, and is compelled to answer, because it is God itself that is calling them.
Continue calling forth the name, from a loud vibration, until it is a soft and gentle whisper.
The being should soon appear in the Triangle.
Of course, Bardon is applying this technique to the experiment of evocation, and not invocation, the two being very different works in magic. However, an experienced magician should be able to compare the above material to that of the previous Golden Dawn ritual and derive a means of adapting it to suit their needs as an invocation of a specific zodiacal force.
Those wishing to dispense with ritual altogether, or to a minimum, can perform similar techniques as meditations. Here, the process becomes as simple or complicated as the practitioner desires. After deciding which Sign to meditate on (assuming you have done them already once in solar order, starting in the Sign of Aries) simply visualize its sigil and/or Hebrew letter in the center of your heart. Imagine yourself inhaling the proper permutation of the Tetragrammaton associated with it, spinning around the letter, in your heart. You may even inhale this name, spin while you hold your breath, and exhale the name with the air, holding it out and in front of you in blazing white light as breathing is suspended. The normal . square breathing. of inhale to 4 (or 5 or 6), hold for 4, exhale for 4, and hold out for 4, will be sufficient for this exercise.
As time goes by, increase your associations with the letter, feeling its virtues increase within you, as the negative aspects of the sign decrease with each exhalation. Add the planetary sign and its letter as you go. Of course, there is no end to the amount of ingenuity that can be developed here, with colors, archangels, and other associations slowly being added with each practice of the technique.
The heart is used as it is the center of our . intuitive consciousness. the . seat of the soul. and the ultimate place that we must go to for genuine inner teachings. This method is very similar to one used by the Spanish qabalist Abulafia. It is simple, easy to perform, yields great results, and all that is needed is to imagine the Hebrew Names of God and an additional letter or two as times goes on.
As stated at the beginning of this article, Zodical magic is among the most difficult forms of ritual work to perform since it requires a substantial amount of previous experience, knowledge, and understanding of magical practices. It can, however, also be very rewarding and well worth the effort, for by the time the average student reaches the point of wanting to perform these forms of rituals, most of the rituals sub-components are already second nature to them, making the actual work of Zodiacal magic less daunting than it appears.
See: PON discourse by Patrice Malez, 7th Annual PON Conference, Wheaton, Ill. . The Twelve Human Types. . June 22, 1998.
See: PON Qabala Course, Lesson 23.
In the Golden Dawn system the Elements are ordered: Fire, Water, Air, and Earth. PON uses this method in that it allows for a better amalgamation between alchemy and qabala, and represents not the order of the creation of the Elements, but their ordering after they were created. See the Sepher Yetzirah for more information.
See: PON Qabala Course, Lesson 13, p.8.
Self-Initiation into the Golden Dawn Tradition, page 199.
Tetragrammaton, Donald Tyson, Llewellyn Books.
Fundamentals of Esoteric Knowledge, Lesson 4, p.9-10. The Philosophers of Nature (PON). Copyright 1988.
The Major Arcane are generally placed on the Paths, the Suit cards on the Spheres, and the Court cards on the Worlds. However, this is a convention held over from the Golden Dawn and its modern derivatives. Aliester Crowley however, has an interesting set of attributions for the Suits, in which the cards represent very specific astrological combinations. See: The Book of Thoth. Also, One of the first authors of the modern tarot, Oswald Wirth, places the Major Arcane on the Sepheroth, and not on the Paths, with some limited, but interesting correspondences.
See: PON Qabala Course, Lesson 10 and 11; Fundamentals of Esoteric Knowledge, Lesson 6; and Aryeh Kaplan, Sepher Yetzirah, Samuel Weiser, York Beach, Maine.
PON Fundamentals of Esoteric Knowledge Course, Lesson 9, p. 9-10.
This ritual is heavily based on the . Ritual for Aries. given in Secrets of a Golden Dawn Temple by Chic and Sandra Cicero. Llewellyn Publications, St. Paul, MN.1992. P. 428.
This ritual is heavily based on the . Ritual for Aries. given in Secrets of a Golden Dawn Temple by Chic and Sandra Cicero. Llewellyn Publications, St. Paul, MN.1992. P. 428.
Email the Author Read more from the Author