The Celestial Ladder:
Rituals and Practices
Clear Fundamental Rituals Enable You to Eventually Rise to the Highest Levels of Consciousness
The three cosmic principles: You can now fully begin to practice and use the three cosmic principles: 1) Elements (Theurgic Ritual of the Pentalpha), 2) Planets (Ritual of the Seven Gates) 3) Signs (Ritual of the Celestial Temenos).
The planetary days unveiled: Be aware that this part will clearly unveil ritual principles that have never previously been explained, such as the true way to calculate the planetary days and hours.
This Celestial Ladder provides the clear steps we need to use Theurgy in order to ascend to the highest levels of consciousness we can reach.
Ritual of the Pentalpha
The Origin
The pentagram (also called pentacle, pentalpha, or pentangle) is a five-pointed star (pentes: five and gramma: letter) drawn from the points of intersection of a pentagon. The word “pentalpha” comes from the association of the Greek words meaning “five” and “alpha” (usually the letter A).
Figure 34: The pentagram is a five-pointed star drawn from the points of intersection of a pentagon.
The representation of the pentagram in the shape of a star is well-known in several cultures and has developed various meanings down through the centuries. In ancient representations you will very often see the six-pointed star and the five-pointed star on magick tools called pentacles or talismans. In European heraldic symbols stars are usually called “estoiles,” or “mullets” in old French. In England, these estoiles are composed of six wavy rays. If the rays are straight the star is called a mullet and has five points. In some cases, this symbol has a hole at its center. Thus its origin is linked to the wheel of a spur. In this case, there is no relationship between that symbol and the symbol I am describing.
Without stating any reason or giving his sources, Eliphas Levi explained that a pentagram with the central point at the top is the representation of Good, while a pentagram with the central point at the bottom would be a symbol of Evil. Undoubtedly, this interpretation is personal and comes from the simplified representation of the head of a goat. Numerous rituals and symbols prior to Levi show clearly that the orientation of the pentagram had no specific meaning. For example, this is the case in various Masonic rituals and temples, which have continued to use the original orientations of the pentagram, both point up and point down.
The Meaning of the Pentagram
Scholars Cornelia de Vogel, Beatrice Goff, and Elizabeth Douglas Van Buren explained that the pentagram was used during the reign of Uruk IV (3500 BCE) in ancient Mesopotamia and was the symbol of a “celestial body.” During the cuneiform period (2600 BCE) the meaning of the pentagram was “region,” “celestial part,” or “direction.” This symbol’s true meaning has remained ambiguous.
In the Hebrew tradition, the five-pointed star was associated with Truth and to the five books of the Pentateuch. In ancient Greece the pentagram was called the “pentalpha.” For Pythagoreans the pentagram was a symbol of perfection associated with the human being. This symbol was also linked to the golden ratio and the dodecahedron, which is the fifth Platonic solid having twelve pentagonal sides. For Plato it was associated with the symbol of the sky. Previously I mentioned that the pentagram was used as a password and a secret sign of recognition.
The pentagram was also found on different Egyptian statues and Gallic coins. We can see this sign on a Greek red cup dating from the fifth century BCE. This sign can be found all around the Mediterranean world. For example an Etruscan coin shows a pentagram with the word “pensu,” meaning “five” in this language. During the Roman republic, the pentagram was associated with the building trade. The medieval grimoires attributed to Solomon gave a great importance to the pentagram. It was the time when the pentagram became known as “Solomon’s seal.” Gershom Scholem, a well-known Jewish author, wrote that “in Arabic Magic, the Solomon’s seal was largely used, but that its use by Jews was rare. When it was used, the symbols of the hexagram and the pentagram were often considered to be similar and the same name was used for both representations.” The Latin version of these medieval texts use the word “pentaculum” for those circular drawings connected with Solomon’s seal, even if this is not exactly a representation of the pentagram.
The first time the pentagram appeared in an English text is in the legend of Sir Gawain and the Green Knight, verses 27–28. In this text, the Celtic solar hero wears a “shining shield with the drawing of a pentangle made from pure gold.”
The pentagram with the middle point up symbolically represents a human being with his legs and arms spread wide apart. Tycho Brahe in his book Calendarium Naturale Magicum Perpetuum (1582), associates the pentagram with the human body. He connected the five Hebrew letters (Yod, He, Shin, Vav, He) to this representation. In a representation attributed to a contemporary of Brahe, Henry Cornelius Agrippa von Nettesheim, we can see the five planets with the moon at the center. Other representations that came from Robert Fludd47 and Leonardo da Vinci show identical geometrical representations correlating the human body to the universe.
It is now useful to explain the association between the symbol of the pentagram and Christianity. The confusion comes from the presence of the pentagram in the seal of Jerusalem, which is different from the “star of David” you will find on old Jewish shields. Paleochristians associated the pentagram with the five wounds of their savior. But from this time until the medieval period, the pentagram has remained a symbol that was rarely used by Christians. After his conversion to Christianity, the Roman emperor Constantine I included the pentagram in his seal.
Even if several authors tried to associate the pentagram very closely with the Star of Jesus or the “Eastern Star,” Christian art is not the best place to find such a symbol. Some Christian esotericists explain that this five-pointed star with the central point up represents the symbol of Christ and the central point down represents his incarnation. You have to remember that the negative aspect of the pentagram (with the central point down) came from Eliphas Levi, who associated this representation with Baphomet.
From this period of time (the nineteenth century), Western magic and the esoteric world began to categorize most of the religious or spiritual symbols. This duality of the pentagram (positive-up and negative-down) has been overestimated by modern groups under the influence of Christian groups.
The Rite of the Pentagram
Eliphas Levi, MacGregor Mathers, the Kabbalistic Order of the Rose-Cross, and the Golden Dawn were the developers of what is known today as the “ritual of the pentagram.” The “minor ritual of the pentagram” and the “major ritual of the pentagram” share the same structure. The difference is simply defined by what happens in the ritual.
There are various parts in this ritual, but all these parts were devised by considering two aspects:
1. The symbolic correspondences of the pentagram;
2. The invocations of the sacred words (Hebrew or Greek essentially) that are linked to the different steps of the ritual.
My goal here is not to provide an analysis of the ritual of the pentagram as practiced in the Golden Dawn, but to provide a clear presentation of the essential aspects of this magical practice.48
In the representation in Figure 35, you will find the traditional elements and their position on the pentagram. Understanding this model is essential. It is used in all the different ritual exercises.
It is interesting to know what happens during the magical use of this symbol. When you draw this symbol of the pentagram in the air in front of you, something special happens on the invisible planes. The energy present in your aura and all around you is activated consistent with this special design. As a matter of fact, this is more than a simple activation. A specific level of energy is specified and selected. You can draw this using various tools: your forefinger, a stick, a dagger, a sword, etc.
It is useful to know that the tool you use to draw this symbol has an impact on the nature of the energy that is created. This means there are two things to consider: the activation of the subtle energy around us, and the energy associated with the magical tool itself. Thus the choice is not arbitrary, because it will have consequences that affect the ultimate result of our actions. It is surprising to find very few indications about the tools used for drawing the pentagram. Most of the time, individual practitioners who have read books from other contemporary magical traditions use a dagger. If they are cautious, they will use a new dagger that has been especially devoted to this purpose. I believe it is more useful to think about the reason we would use that tool to draw these magical figures. Of course we can find deep Hebrew interpretations about the connection of the dagger to various Sephirot or words of power. This is informative, but misses the real reason from a practical point of view. It is correct to assume that we are better off choosing brand-new tools to perform our rituals. The reason is easy to understand: everything that surrounds us, everything we touch, whether it is alive or not, absorbs a part of our specific energy and constructs a memory of the artifact. If we are able to see the aura of such an “inanimate” artifact, we will be surprised to see that something very specific exists.
I remember a Brazilian companion of the Aurum Solis showing me a sword forged from scratch by a blacksmith who was initiated in magick. This sword had been used in several magical rituals. The sword was not beautiful from an aesthetic point of view, but the feeling was completely amazing. Up to this moment in my life, this sword is one of the most powerful magical tools I have ever touched or used. Such a magical tool has a real individuality. Its memory gives a distinctive life to it, and its use is very delicate. In fact, such a magical tool can use us for its own purpose, rather than we using it for our purpose. This is why authentic Theurgic Orders always recommend the use of new tools.
Perhaps you noticed that I am using the word “magical tool” instead of “magical weapon.” This is intentional and must be underlined. It is easy to understand that a word like “weapon” is not neutral. It is associated with a specific purpose, either an attack or a defense. It is uncomfortable seeing this word used for art or love. Remember that in Theurgy we are working on our inner being in order to elevate our Soul and to be in harmony with the cosmos. The thoughtless use of a weapon for magical purposes is not recommended. It is true that a magical weapon such as a sword can be used in a very precise way in specific rituals. The most consistent use of these tools is to draw the invisible into manifest reality, by which I mean a manipulation of the invisible energies in a specific way. Therefore the Aurum Solis prefers today to use the word “magical tool” or “Theurgic tool” instead of “weapon.”
In order to draw on the invisible level, different tools are used in Theurgy, including daggers, swords, spears, specific stones, medals (lamens), fingers, etc. I must also emphasize that the shape, the material, the text written on it, the colors, etc., of these Theurgic tools are not arbitrary. All these aspects play a role and are unveiled progressively during the initiatic process. Specific rituals of consecration will be used for these tools. You can read elements about the first step of these consecrations in the books published by the Aurum Solis. It is interesting to note that specific initiatic consecrations are needed in order to continue the process of these consecrations and achieve their full completion. For all these reasons, if you are working alone, I recommend that you use your forefinger to draw the symbols used in the rituals of this book. You will not be disappointed if you do.
As you read previously in the excerpt from the Corpus Hermeticum, this subtle energy is associated with the five elements and consequently has the potential to have an effect on the physical level. You also remember that these elements are used in the first steps of the ascension of the soul in the following sequence: Earth, Water, Air, Fire, and Aether.
Once the symbolic attributions of the elements have been explained and the recommendations provided, you have to know how to activate these specific energies. The pentagrams are used in two different ways depending on the tradition. The first tradition is the Golden Dawn and the other is the Ogdoadic tradition. Because of the practical inner research that has been performed over many years, the Aurum Solis has unveiled a very effective way to use this powerful symbol. In the Golden Dawn we are told to invoke an element by drawing the pentagram in a specific way. “The invoking pentagram of Air commenceth from Water, and that of Water commenceth from the angle of Air. Those of Fire and Earth begin from the angle of Spirit. [ . . . ] The banishing signs are the reversing of the current.” If you are following these rules, you are making an invocation from an element which is different and you never consider the movement of the drawing. Consequently sometimes you invoke drawing counterclockwise and sometimes you banish when drawing clockwise. I have to admit that I never read anything convincing about the reason for proceeding in such a way. More importantly it is difficult to imagine how we can activate the energy of an element by doing that.
The Grand Officers of the Aurum Solis, with the help of advanced members of the Order, are always testing magical processes. To be effective, such experimentations require practitioners from various ethnic origins and cultural backgrounds to work simultaneously. With initiates from all around the world, the Aurum Solis continues this essential work, which was started by its founders. This is the only way for a tradition to avoid dogmatism and keep a real critical point of view active. This is why we experimented with the ritual of the pentagram.
In the Aurum Solis, we draw the pentagram starting from the point associated with that element. To invoke, the logical movement consists of drawing the pentagram clockwise from this point. You can see the diagrams associated with the “activation” and “deactivation” of the elements on the following page.
The principle at work here is very simple: when we are activating the element, we take the energy of the element and we spread it all around the pentagram by moving clockwise. This is the same thing we would do if we had put our hand in a pot full of dirt to spread it all around this drawing. It is good to remember that logic exists even in the magical arts! This pentagram example is a good illustration of this fact. This movement has two specific effects that are associated, and which occur at the same time on the invisible level: one of the five elements is selected and activated.
If we watch what happens on the astral level, we will see two steps occurring. At the beginning, the power of the five elements is present directly in front of us as radiant vibrations. Then, when we begin to draw the pentagram according to the directions provided by the Aurum Solis, a precise energy is selected in that area of the drawing. As we draw the pentagram clockwise from that point, this specific energy is intensified and activated. Consequently, the four other elements are set aside momentarily. When the work with the element is done, we reverse the process. From the point of the specified element we draw the pentagram counterclockwise. As we do this, we are deactivating that element, and the other elements will return to a balanced state.
The ritual of the pentagram is commonly associated with sacred names that are invoked as we draw the pentagram. In this case the result is different than simply drawing the pentagram without saying any names. I would say a ritual without invocations is the most neutral kind of ritual we can perform. When we choose the sacred names we will be using, we add another power, which could be good, but that power is connected to a specific egregore. It is important to keep that in mind.
Some versions use Hebrew names, others use Enochian names, Greek names, Latin names, etc. As I have just said, undoubtedly the results will vary, depending upon our choice. Even more importantly, it is paramount that the sacred name we chose be the right one, therefore we must consider the element and the direction. If we look at the energy while we are drawing a pentagram that is associated with a sacred name, we will notice a difference during the intensification of the power of the element. If the name is correct, we will see and feel a power coming from the direction we are facing, which is attracted by the symbol we are drawing. Depending on our level of mastery, the power of this name may or may not have any specific shape. In the first case, the shape is generally ovoid and it stands just behind the pentagram, shining at two thirds of the height of the ovoid. This presence will keep the pentagram more active and present throughout the entire ritual. If the name used is not accurately associated with the element, the energy selected by the pentagram and the presence we have invoked will be inadequate. The energy that is intensified will be disturbed and unbalanced.
As you now understand, the direction we use for drawing the pentagrams is essential. This is what is generally called “invocation” and “banishment.” As I explained before, the old idea is that any clockwise rotation or circumambulation is “activation” and the contrary “banishment.” As you read in a previous chapter of this book, nature and our body are neither good nor evil. We never have to banish any of the five elements that are a part of our physical and occult structure. We have nothing to exorcize. The goal of a Theurgist is to purify, just as we would wash a cloth that has become dirty through use. This is not evil, but sometimes things we use get dirty. There is a real moral and theological difference here. We have to hold onto what is ours and balance all our different physical and energetic bodies. Consequently, this ritual will help us to ascend spiritually. So we have to remember that drawing a pentagram in the same direction that the sun moves across the sky activates, and working against the movement of the sun deactivates. When we invoke a sacred presence while we draw the pentagram, we can use the equivalent phrases of “pentagram of invocation” or a “pentagram of blessing.”
The pentagram will help us to balance our inner self. If our personality has too much of the air element in it, we may experience a conscious or unconscious lack of reality in our surroundings; therefore we have two choices: 1) to intensify the element of earth with the use of a pentagram of “activation/invocation”; or 2) to reduce the quantity of air by the use of a pentagram of “deactivation/blessing.”
It is also interesting to ask ourselves how we can know whether we have to intensify or reduce the quantity of the element present around us. Several different methods may be used.
The first and most spontaneous method is to attentively examine ourselves in order to evaluate the state of our psychological and physiological being. Of course, it is difficult to get a clear view of ourselves but this is essential. It is a step that is required by every serious initiatic Order.
The second method is the use of our natal chart (or our annual chart) to learn the elements that are present in excess, or those that are lacking. Using astrology will give us good information about which elements we have to increase or reduce. The next step is to find the right moment to perform the ritual. Below I have provided a figure which summarizes the wheel of the year according the Aurum Solis Tradition. You can use the correspondences between the signs and the elements for planning your ritual. Using this table you can easily check the moment of the year that is propitious for working with an element.
Figure 38: The wheel of the year according to the Aurum Solis Tradition. Each year the calendar is updated in real time and provided on the Aurum Solis website.
The number of rituals to perform depends upon the quantity of work needed, when you evaluate the level of your imbalance. Usually the sequences of ritual work involve sets of seven, fourteen, or twenty-eight days. The rituals are performed daily.
If you don’t know which element you have to work on, or if you just want to balance the different elements in your being, you will have to perform four series of the “pentagram of invocation,” one for each element.
It is good to associate the lunar cycle with these rituals. To do so, we would perform the “deactivation/blessing” during the waxing moon and the “activation/invocation” during the waning moon.
As you can see, at this juncture I am not referring to the uppermost point of the pentagram (Aether-Spirit). In an excerpt of the Corpus Hermeticum, the Aether is described as the final step, the moment of the invocation of the divine powers (inward or outward to our psyche). It would be irrational to “banish” these powers instead of welcoming them with gratitude. This is another reason to use the most appropriate words “invocation” and “blessing” when we are working at this level. This pentagram (for the Aether) can be used at any time of the year, because this “element” is above the four levels of the elements linked to the zodiacal signs. It will be used to invoke the upper powers in our aura in order to help us in the process of getting balanced. In this precise case it is useful to only use the “activation pentagram” (beginning by the uppermost point and moving clockwise), without using the “deactivation pentagram” thereafter. This is the case when we are increasing the positive and supernal powers in our aura.
We can find different writings about the use of the pentagram to challenge psychic attacks, dissolve obsessions, or reject negative presences in our aura. I think it is better in these cases to use the power linked to precise divinities (Mars in these situations) and a planetary ritual. Nevertheless, if you have already used the pentagram ritual, you can also use it to solve such situations. In order to do that, it is good to use the following principles:
• Look for the elemental nature of what you plan to eliminate (the character that is associated with Earth, Water, Air, or Fire);
• Draw a circle on the floor (the circle can be drawn on the floor or you can use a cord to delimit the circle—the diameter will be somewhere between 1.5 and 2 feet);
• At the center of this circle visualize the presence of what you want to eliminate (see the examples above);
• Draw an “activation-pentagram” of Spirit in the four directions around this circle (east, south, west, and north) visualizing an increase of celestial light illuminating the presence you want to eliminate, which is still at the center of this circle;
• Draw a “deactivation pentagram” of the nature of the element you are banishing in the four directions of the circle, as follows: north, west, south, and east. At the same time, visualize the elimination (dematerialization) of this presence from the
center of the circle;
• Open the circle;
• Draw a “pentagram of invocation” of the Spirit in the four directions around you, facing each one of the directions in the following sequence: east, south, west, and north. At the same time, visualize an increase of light in your own aura. The color of the light is not important, but if you want to use a specific color, choose a golden light.
Ritual of the Pentalpha (Balancing the Four Elements)
This ritual can be used to balance the four elements in your aura. In order to be consistent with the Hermetic tradition, the vibrations are provided in Greek. In this way, the divine powers you have welcomed will be associated with our origins.
Place a candle (sacred fire) on your altar. Light the candle.
Facing east, perform the calyx as indicated below.
Calyx
1. You are standing; your arms are at your sides.
2. Extend your arms in front of you, raised to approximately 70º above the horizontal plane, palms up (supine). Maintain this position, breathe deeply, and direct your aspiration to the highest, most divine level you can think of. Exhale and (after few seconds) inhale once more, simultaneously visualizing the descent of the spiritual light above the top of your head.
Holding this position, vibrate: 
(HO theós)
3. Lower your arms and cross them on your chest, right over left. Visualize the light descending in the center of your chest, under the cross of your arms. Visualize this light creating a shining and radiant golden sphere.
Holding this position, once more, vibrate: 
(HO noûs)
4. Holding this position, once more, vibrate: 
(HĒ psychḗ)
5. Visualize the rays of this inner sun shining from this sphere in your aura.
Then, vibrate: 
(Tò óchēma)
6. Visualize your physical body full of this golden light and vibrate: 
(Tò sō̂ma)
7. Extend your arms in front of you, raising them, palms up (supine). Your arms should be wide open and your eyes should be lifted to the heavens. Maintaining this position, now say: 
49 (Pànta dè taûta dià toû aiō̂nos).
8. Stand, with your arms hanging naturally at your sides.
The Powers
Turn your palms down and lower your arms. Point the fingers forward so that your palms are level with your hips and parallel to the floor. Vibrate the following sentence:
50 ( 
.)
Continue, saying:
Isis said to her son Horus:
All things in this world are shaped by words and actions; the source of everything is in the ideal world, which emanates to us, through the principles of order and measure, all of manifest reality. Everything in existence came from above, and everything in existence will rise, and then come down once again.
Pause
May the four elements that comprise our physical being be balanced by the ritual I perform!
Still facing east, extend your right arm in front of you, pointing forward with your forefinger, and say:
I now invoke the power of Air!
Trace the pentagram of the Air clockwise according to the directions provided in Figure 47.
Pronounce the sacred name 
) 51 while drawing the presigillum52 at the center of the pentagram from left to right.
Cross your arms on your chest, left over right. Hold this position and say:
May you manifest your presence in the various bodies of which I am comprised.
Lower your arms, allowing them to hang naturally at your sides.
Remaining in the same place, turn to your right and face south.
Still facing this direction, extend your right arm in front of you, pointing forward with your forefinger, and say:
I now invoke the power of Fire!
Trace the pentagram of Fire according to the directions provided in the representation in Figure 49. Draw this figure clockwise.
Pronounce the sacred name 
) while drawing the presigillum at the center of the pentagram from left to right.
Cross your arms on your chest, left over right. Hold this position and say:
May you manifest your presence in the various bodies of which I am comprised.
Lower your arms, allowing them to hang naturally at your sides.
Remaining in the same place, turn right and face west.
Still facing this direction, extend your right arm in front of you, pointing forward with your forefinger, and say:
I now invoke the power of Water!
Trace the pentagram of Water according to the directions provided in Figure 51. Draw this figure clockwise.
Pronounce the sacred name 
) while drawing the presigillum at the center of the pentagram from top to bottom.
Cross your arms on your chest, left over right. Hold this position and say:
May you manifest your presence in the various bodies of which I am comprised.
Lower your arms, allowing them to hang naturally at your sides.
Remaining in the same place, turn right and face North.
Still facing this direction, extend your right arm in front of you, pointing forward with your forefinger, and say:
I now invoke the power of Earth!
Trace the pentagram of Earth according to the directions provided in Figure 53. Draw this figure clockwise.
Pronounce the sacred name 
) while drawing the presigillum at the center of the pentagram from left to right.
Cross your arms on your chest, left over right. Hold this position and say:
May you manifest your presence in the various bodies of which I am comprised.
Lower your arms, allowing them to hang naturally at your sides.
Remaining in the same place, turn right and face east.
Cross your arms on your chest, left over right. Hold this position and say:
May the whole world hear the words of one who, in order and balance, has crossed Fire, Air, Water, and Earth, and who now stands at the center of the Word and the Aether:
(Pronounce the following invocation in English or Greek)
|
O powers within me, Sing the One and the All. Chant in harmony with my will, All ye Powers within me! Holy Gnosis, illuminated by thee, Through thee I sing the light of thought, I rejoice in the joy of mind. All ye Powers, chant with me! |
|
|
|
** Corpus Hermeticum, Book 13:18. |
||
Lower your arms, allowing them to hang naturally at your sides.
Invocation
Raise your left hand in front of you (with your elbow flexed, so that the upper arm is held forward in an almost horizontal position, slightly out from the side if necessary, the forearm and hand being raised vertically, the palm forward along the axis of your body). Bring your right hand in front of you in order to hold your hand at the height of your hips. Your hand is parallel to the ground, palm down, along the axis of your body and below your left hand.
Visualize in the east (in front of you) a concentration of subtle energy. You can clearly feel its power and the coming of this divine presence.
Maintain this position and vibrate the divine name: 
(Oûrános).
Maintaining the same position of your arms, turn right and face south.
Visualize in front of you a concentration of subtle energy. You can clearly feel its power and the coming of this divine presence.
Maintain this position and vibrate the divine name: 
(Érōs).
Maintaining the same position of your arms, turn right and face west.
Visualize in front of you a concentration of subtle energy. You can clearly feel its power and the coming of this divine presence.
Maintain this position and vibrate the divine name: 
(Póntos).
Maintaining the same position of your arms, turn right and face north.
Visualize in front of you a concentration of subtle energy. You can clearly feel its power and the coming of this divine presence.
Maintain this position and vibrate the divine name: 
(Gaîa).
Maintaining the same position of your arms, turn right and face east.
Relax your arms for a few moments.
Raise your arms in front of you, palms up (toward the heavens) and, maintaining this position, declaim:
May Beauty, Truth, and Righteousness be manifested in me!
May Order be established over chaos!
May Harmony express itself in me and in all aspects of my life!
Lower your arms so they hang relaxed at your sides.
So mote it be!
You may now be seated. You may now write some notes about the ritual, your feelings, and thoughts. You may also meditate for a while.
When you are finished, stand up and perform the calyx in the same way you did at the beginning of the ritual.
Extinguish the candle.
The Planetary Days Unveiled
The Lost History of Planetary Days and Hours
Principles and Calculations
Anyone who is interested in the Western tradition and its magical heritage will know sooner or later about the existence of planetary days and planetary hours. This concept is very ancient and it is essential from a symbolic and Theurgic perspective.
The principles of these planetary correspondences are simple and easy to explain.
The first principle is the association between the days of the week and the planets. Even today, in many Western countries, the name of the day itself marks this ancient connection. Aurum Solis has written about that in different books published by Llewellyn Publications (see bibliography) and I offer a general presentation about this topic in The Divine Arcana of the Aurum Solis. To quote: “The system was adopted by the Romans in the first century BCE. Like the Greeks, they named the five planets after their own Gods: Mars, Mercury, Jove (Jupiter), Venus, and Saturn. The days of the week in Latin were: Dies Solis (Sunday), Dies Lunae (Monday), Dies Martis (Tuesday), Dies Mercurii (Wednesday), Dies Jovis (Thursday), Dies Veneris (Friday) and Dies Saturni (Saturday). In the Germanic languages, roughly similar Germanic Gods were later substituted for the Roman ones, namely Tiu (Twia) for Mars, Woden for Mercury, Thor for Jupiter, and Freya (Fria) for Venus. Only Saturn was retained from the Roman pantheon. When the Germanic Gods were introduced, the symbolic link with the planets was broken, since the Germanic languages did not name the planets after their Gods. The English words Tuesday, Wednesday, Thursday, and Friday have lost their original relationship with the planets Mars, Mercury, Jupiter, and Venus, something which did not happen with Roman languages such as French, Italian, and Spanish. On the other hand, in English the word Sunday does have a link to the sun, while the association has been lost in French, Italian, and Spanish.”
To summarize, below I have provided you with the associations among the days of the week, the divinities, and the planets.
|
DAYS |
PLANETS |
SYMBOLS |
GREEK DIVINITIES |
|
Saturday |
Saturn |
|
Kronos |
|
Sunday |
Sun |
|
Helios |
|
Monday |
Moon |
|
Selene |
|
Tuesday |
Mars |
|
Ares |
|
Wednesday |
Mercury |
|
Hermes |
|
Thursday |
Jupiter |
|
Zeus |
|
Friday |
Venus |
|
Aphrodite |
The second principle is the association between the hours of the day and the planets. In this system, which has been part of the Theurgic teachings from the earliest time of the Western tradition, the day is divided into twenty-four parts (hours). Twelve hours are associated with the first twelve hours of the day, and the remaining twelve are associated with the night. The first hour of the day is the same as the planet of the day itself. For example the first planetary hour of Sunday is associated with the Sun, the first hour of Monday with the Moon, and so on. As you will see in the following table, the seven days of the week form a contiguous arrangement, which works like a circle. The last hour of Saturday night (the hour of Mars) precedes the first hour of Sunday (the hour of the sun), the last hour of Sunday night (the hour of Saturn) precedes the first hour of Monday (the hour of the Moon), and so on. This sequence was chosen according to the distance of the planets from Earth.
|
Saturday |
Sunday |
Monday |
Tuesday |
Wednesday |
Thursday |
Friday |
||
|
Day Hours |
1 |
Saturn |
Sun |
Moon |
Mars |
Mercury |
Jupiter |
Venus |
|
2 |
Jupiter |
Venus |
Saturn |
Sun |
Moon |
Mars |
Mercury |
|
|
3 |
Mars |
Mercury |
Jupiter |
Venus |
Saturn |
Sun |
Moon |
|
|
4 |
Sun |
Moon |
Mars |
Mercury |
Jupiter |
Venus |
Saturn |
|
|
5 |
Venus |
Saturn |
Sun |
Moon |
Mars |
Mercury |
Jupiter |
|
|
6 |
Mercury |
Jupiter |
Venus |
Saturn |
Sun |
Moon |
Mars |
|
|
7 |
Moon |
Mars |
Mercury |
Jupiter |
Venus |
Saturn |
Sun |
|
|
8 |
Saturn |
Sun |
Moon |
Mars |
Mercury |
Jupiter |
Venus |
|
|
9 |
Jupiter |
Venus |
Saturn |
Sun |
Moon |
Mars |
Mercury |
|
|
10 |
Mars |
Mercury |
Jupiter |
Venus |
Saturn |
Sun |
Moon |
|
|
11 |
Sun |
Moon |
Mars |
Mercury |
Jupiter |
Venus |
Saturn |
|
|
12 |
Venus |
Saturn |
Sun |
Moon |
Mars |
Mercury |
Jupiter |
|
|
Night hours |
1 |
Mercury |
Jupiter |
Venus |
Saturn |
Sun |
Moon |
Mars |
|
2 |
Moon |
Mars |
Mercury |
Jupiter |
Venus |
Saturn |
Sun |
|
|
3 |
Saturn |
Sun |
Moon |
Mars |
Mercury |
Jupiter |
Venus |
|
|
4 |
Jupiter |
Venus |
Saturn |
Sun |
Moon |
Mars |
Mercury |
|
|
5 |
Mars |
Mercury |
Jupiter |
Venus |
Saturn |
Sun |
Moon |
|
|
6 |
Sun |
Moon |
Mars |
Mercury |
Jupiter |
Venus |
Saturn |
|
|
7 |
Venus |
Saturn |
Sun |
Moon |
Mars |
Mercury |
Jupiter |
|
|
8 |
Mercury |
Jupiter |
Venus |
Saturn |
Sun |
Moon |
Mars |
|
|
9 |
Moon |
Mars |
Mercury |
Jupiter |
Venus |
Saturn |
Sun |
|
|
10 |
Saturn |
Sun |
Moon |
Mars |
Mercury |
Jupiter |
Venus |
|
|
11 |
Jupiter |
Venus |
Saturn |
Sun |
Moon |
Mars |
Mercury |
|
|
12 |
Mars |
Mercury |
Jupiter |
Venus |
Saturn |
Sun |
Moon |
|
Don’t be fooled by the above table. The two divisions of twelve-hour intervals are not identical. In fact, the duration of each hour varies every day. The reason is simple to understand. When I use the expression of “day hours” and “night hours,” I am talking about the real duration of the day between sunrise and sunset. It is the same for the night hours that are between sunset and sunrise. In order to know the real duration of each planetary hour and when it begins, you must know the precise, current time of sunrise at your location. This information can easily be found on the Internet; you can go to any weather website to get this information.
Let us illustrate this with an example.53 Let us assume that you live in Los Angeles (USA), and you want to perform a ritual on August 1, 2010. If you go to a website such as http://www.sunrisesunset.com/usa/ (or if you can find applications for your cell phone or tablet) you will find that the exact time of sunrise at your place is 6:04 a.m. The time for sunset is 7:55 p.m. A simple calculation will reveal that the duration of the day is 13h 51min (831 minutes). Now if you divide this number by twelve, you will find that, on this specific day, each hour of the day had a duration of 1 hour and 09 minutes. Consequently, the first planetary hour of this day (Sunday, August 1), which is the hour of the sun, begins at 6:04 a.m., and the second planetary hour (which is the hour of the moon) begins 1h 09 min later at 7:13 a.m., and so on. The process is the same for the calculation of the night hours. In this case you have to calculate the duration of the night (between sunrise and sunset) and proceed in the same way.
Now that you understand the theory of this process, which enables you to do these calculations manually, you can simply use the Internet to easily calculate these planetary hours with much less effort. You will find web addresses for convenient automatic calculators on the Aurum Solis website.
The Forgotten Principles
The previous explanations are not original. This is what is generally taught to anyone who wanted to learn the Western tradition and be able to perform planetary rituals. But even if these explanations seem clear and obvious, unfortunately they are still incomplete. The hidden principles you are about to learn have been used by a very few initiates (such as those who are initiates of Aurum Solis). They could radically change the way you use the planetary powers.
Let’s begin by asking a simple question: How do we know that Sunday is Sunday? Are we just looking at our calendar, or are we using a more sophisticated system to find out the real essence of the day?
As a matter of fact, nothing can justify assuming that the day we find on a calendar is really associated with a specific planet. If our calendar says that today is “Tuesday” we can be sure that Tuesday is associated with Mars, but we have no idea if “Tuesday” is really “Tuesday.” The days printed on our calendar are totally arbitrary and therefore cannot be used to calculate our planetary days and planetary hours. Consequently, even if the first two principles are traditional and correct, the calculations we are using have absolutely no basis in fact.
I have previously explained the interrelations between astrology, Theurgy, and magick. A real Theurgic work and initiatic progression is always closely associated with astrology. The divine and invisible powers we are using in Theurgy are real. They are not simple creations of our mind. They are not merely symbols. When we plan to use a specific planetary day, we don’t want to use a pure symbol that has no basis in reality. We want to use a real planetary power and consequently we need to know whether or not the day we are about to choose is the correct one. Right now there is no way for us to know, so we have no guarantee that we are performing our ritual of Mars on the real day of Mars. We are just using an arbitrary day called Tuesday on our calendar. This is most certainly not the way a real Theurgic tradition must teach and work. As you can imagine, the result of performing a ritual of Mars on the wrong day will have very different results than hoped for.
Therefore, in order to perform effective rituals, it is essential that you learn how you can find the “real days” of the week. Fortunately, astrology was not totally destroyed by the opponents of the Theurgic tradition, and some useful ancient books survived. These elements, when associated with the understanding of the initiates, were enough to keep this heritage intact. The time has come to give you the keys that will enable you to access the real powers of the planets.
Figure 59: The Roman calendar of 354, showing the first two days of the week, beginning with Saturday (Saturn). (Bibliothèque Ausonius-Bordeaux)
Figure 60: Small bronze boat from the Roman Epoch, discovered in France, shows the traditional sequence of the days, beginning with Kronos (on the right of the boat).
The seven days of the week were named in Alexandria during the Ptolemaic period (the second century BCE). It is clear that this planetary week is a creation of the astrologers who were living in Alexandria. Before this time, a sequential division of seven days was known and used, but was very often simply numbered. In his books, the Roman historian Cassius Dio provided this information along with the correspondences between the days of the week and the divinities I previously indicated. It is in his writings that we first learn the first hour of the day reveals the planetary identity of the day itself. If Sunday begins with the hour of the Sun, then, as a consequence, Sunday is associated with the Sun. In order to obtain perfect correlations between the days and hours, we would need to have seven days of twenty-four hours. Now you must remember that the sequence of the planets according to the masters of this tradition is ascending: Moon, Mercury, Venus, Sun, Mars, Jupiter, and Saturn. It has been clear from ancient to modern times what the order of the planets is, but the first part of the key is to know what day is actually the first day of the week.
Such a question might seem trivial to you. Whether you say that the week begins on Sunday or Monday doesn’t seem to have any consequences for the calculation of the planetary hours, but this is not the case. Cassius Dio clearly states that the first day of the week is Saturn, which is followed by the Sun, and so on.
A Roman manuscript, which was discovered in 1620, is an astrological almanac that was written in 354 CE. This text provides us with essential keys for the understanding of these principles. This Roman manuscript also says that the first day of the week is Saturday. Several ancient artifacts (See the representations in Figures 59, 60, and 61) agree with this sequence. It was only toward the end of the fourth century that the beginning of the planetary week was modified so that Sunday was assigned as the first day. It seems obvious that this modification was the result of the influence of Christianity and Mithraism, both using the Sun as their central symbol. Christianity attempted to supplant all the major religions that were present in the Western Empire. One of the best solutions they often used was to recycle major symbols from Pagan religions and classical philosophy in their own theology, sometimes twisting essential parts of the symbol’s meanings. In this case, the purpose was twofold: 1) to appropriate the major Mythraic symbol of the Sun and combine it with the representation of Christ; 2) to modify the structure of the Pagan calendar by using the figure of Christ, ruler of the universal order of the cosmos. As you can see, the Roman manuscript used the traditional Pagan sequence, with the first day as Dies Saturni.
Figure 61: Roman octagonal golden bracelet found in Syria with the divinities of the week in their original sequence.
|
TYXH TYCHĒ |
APHC ARĒS |
|
KPONOC KRONOS |
EPMHC ERMĒS |
|
HΛIOC ĒLIOS |
ZEYC ZEUS |
|
CEΛHNH SELĒNĒ |
APHRODITĒ |
Figure 62: Sequence of the divinities on the Syrian bracelet.
As you can see, the first divinity is Tyche (fate-luck).
Now I must explain why knowing the first day is paramount. The creation of this planetary sequence was accomplished by astrologers, essentially for use in astrology and rituals. Consequently, this sequence has to be related to real astrological phenomena and cannot be totally arbitrary, as it is today. If we refer to the ancient writings, we will see that there is a correspondence between the first day of the week and the New Moon. The consequence of this correspondence is totally astonishing when we think about its ramifications. Theurgy, like astrology, uses a lunisolar calendar. The moon and the sun are the primary references we need to use in our calculation and rituals. When we know that the first day of the week is Saturday, and that the beginning of a cycle is the New Moon, we can determinate the exact planetary days without any arbitrariness. The day of the New Moon is the day of Saturn (Saturday), the day following the New Moon is the day of the Sun (Sunday), and so on. At the end of the week, a second week will continue in the same way. At the next New Moon we will have to reset our calculation in order to once again have Saturn (Saturday) as the first day of the week. If there are days remaining between the end of the fourth week (of the moon) and the next New Moon, they are considered to be “intermediate days” without planetary attributions. In this case, the Theurgist associates these days with the eighth sphere, which is symbolized by the Aether. You can see an example for the months of August and September 2011 in Figure 63.
Now you understand why the first day of the astrological week (Saturn–Saturday) is found on a different, common, and arbitrary day on our calendar. Don’t be embarrassed. Now you know that the real planetary days must be calculated using the lunar calendar and not taken directly from a common calendar.
Another important element for precise calculations is to know when the day actually begins. For practical reasons, a consensus has arisen that midnight is the end of the day, with the next second after midnight defining the beginning of a new day. There was no such consensus in ancient times, when there were many different ways of marking the beginning of a day. For the Babylonians the day began at sunrise. You will find contradictory information regarding the determination of the beginning of the day in ancient Egypt. It seems that the confusion began with the Roman historian Marcus Terentius Varro, who associated the Egyptian days with the Roman days without any verification. The most reliable sources show that the Egyptians, like the Babylonians, considered sunrise to be the beginning of the day. The most important rituals in ancient Egypt were performed during the first hour of the day. The Roman calendar of 354 CE presents what we might call the “astrological day” as beginning at sunset. It was the same for the Hebrews and the Athenians. At the same time, the Romans used a civil day, which began at midnight.
Following the Babylonian and Egyptian tradition, Theurgists use sunrise as the beginning of the day. Therefore, after finding the correct day after the New Moon, we can use the chart previously provided. Another way to present this perfect organization of the astrological day is the circular diagram you will find in Figure 65.
Knowing these principles and the best way to use them, we are now able to calculate the correct beginning of the astrological week, determine the planetary days, and consequently we are able to use the planetary hours.
Figure 65: The sequence of the seven planets according to the most famous ancient Greek astronomers (circle) and the seven days of the week (heptagram).
The Ritual of the Seven Gates
Principles
The second important principle of the Hermetic hierarchy has to do with the set of planets associated with the seven planetary divinities.
The ritual of the seven gates is rooted in the practice of harmonization, which will enable us to progressively create an inner contact with the divine powers that rule each day. More than this, this set of rituals helps us to focus on the qualities of each sphere in a progressive and balanced way. These rituals are a very good example of a Theurgic practice that is both simple and very effective. You will be surprised by the power of such well-balanced rituals. Repeating these rituals is the only way to get more deeply into this living connection you are about to create.
Preliminaries
Time
These rituals can be performed at any time of year. As far as possible, perform the rituals at the same time each day. It is better to associate the days with their planets, using the rules I have previously described.
Clothing
Wear a white robe with nothing underneath. (If you don’t have a robe, you may wear loose-fitting, comfortable clothing that won’t restrict your movements.)
Bomos (altar)
Cover the bomos with a white linen fabric. On the bomos, place the equipment given in the diagram and list below.
Orientation
This rite must be carried out facing the west (unless we give you specific directions otherwise). This position is explained by the fact that the major statue in an ancient temple was placed in the west and had to face the rising sun, when the first rays of the sun entered through the open entrance door that stood in the east.
Elements on the Bomos
|
West side of the room |
|
1 2 3a-b 4a-b 5 6 7 |
1. Statue or representation of the divinity. (If you work with the Aurum Solis Tarot, place the Major Arcana of the divinity just in front of the statue.)
2. Sacred fire (candle without any specific color).
3. a) A cup filled with a beverage; b) Empty cup to pour the libation into.
4. a) Plate with food; b) Empty plate to put the offerings on.
5. Olive oil (optionally, you may use the incense of the planets).
6. Censer and incense.
7. Bell (optional).
Offerings
The different offerings are indicated in each ritual. If, for any reason, you cannot use real offerings, you can visualize them and make the real offering later when you have it.
Battery
Some rituals call for batteries. A battery is a specified series of knocks, sounded either with the knuckles on a hard surface such as the bomos, a small bell, or any other instrument with which it is possible to make a series of distinct sounds.
The number of knocks in a battery can be represented as follows: “Battery: 3-6-1.” That means you should sound three consecutive knocks followed by a moment of silence, then six consecutive knocks followed by another moment of silence, followed by another knock.
Wand Posture
In this posture you will stand with your arms hanging naturally at your sides. Your feet are close together, but not in contact.
General Indications
The first ritual is dedicated to Saturn. As you will see, several parts of the ritual (parts 1 to 5) are the same for the other planets, whereas others are specific to the Sun. The parts that are used in the other ritual are not written out again for each subsequent ritual. You will have to come back to the first ritual provided (for Helios) to use these parts. I will remind you of this detail in the ritual itself.
This ritual is comprised of eight parts, but you may consider parts 2, 3, and 4 to be optional. You are free to decide if you want to use them daily, or on the days you prefer to choose, such as your birthday, the phases of the moon, etc.
Sacred Ritual of Saturn—Kronos
Astrology: Day of Saturn (Saturday as determined from the New Moon of the month).
Offerings (beverage): alcoholic—cognac, brandy, chocolate stout beer, or Trappist beer; non-alcoholic—black coffee or spring water.
Offerings (food): hazelnut or dark chocolate.
1. Opening
Stand facing west. Light the flame of the sacred fire.
Bell: If you have a bell, strike it a few times.
Perform the gesture of the calyx as indicated in the Ritual of the Pentalpha.
Pause for a few moments, then make the double Ave gesture (the arms are raised with the elbows flexed, so that the upper arms are held forward in an almost horizontal position, slightly out from the sides if necessary, the forearms and hands being raised vertically, the palms forward).
Holding this position declaim:
Hearken O Powerful divinities as I call to you!
O Luminous Beings, may this ritual be in perfect harmony with your will.
Lower your arms, letting them hang naturally at your sides.
2. The Elements
Bell: If you have a bell, strike it a few times.
Visualize your aura becoming more and more luminous.
Extend your arms in front of you in order to hold your hands at the height of your hips. Your hands are parallel to the ground, palms down. Look to the ground and increase your awareness of the presence of the earth on which you stand. Extend this feeling to the whole planet on which you stand. Hold this position while you invoke Gaia with the declamation of her hymn.
Ô Gaia, most honored Goddess. Mother of all blessed immortals and of all of mortal beings, please hear my hymn.
We feel you in the heart of everything that is, and we feel the pulse of your life when our feet touch your skin, the earth on which we walk and stand.
Ô Gaia, you who nourish all life, you cause everything living to be born, to grow into maturity, then to blossom and fade; we ask you to come forward in your luxurious attire, spreading your flowers everywhere to sweeten the air and brighten the day with ten thousand wondrous colors.
We envision you as a young woman who exhales beauty with her every breath. To us, you are the source of everything in the cosmos.
You are eternal. We worship you, whose rich and vibrant breath carries the scent of those perfumes that awaken our senses. Please come forth here at this very moment!
The sweet grasses, the soft rain, the gentle breezes and bright flowers, everything that surrounds us, sings to us of your presence; this is the real manifestation of your immediate contact with each of us here today.
The divine wheel of the stars rotates around us, demonstrating the cosmic ebb and flow of all that is.
Ô Gaia, may you ensure that we receive your blessings in each season, the caresses of your body; may all the gifts that you possess be bestowed generously on each and every one of us.
Still facing this direction, extend your right arm in front of you, pointing forward with your forefinger, and say:
I now invoke the power of Water!
Trace the pentagram of Water according to the directions provided in the diagram above. Draw this figure clockwise.
Pronounce the sacred name 
while drawing the presigillum at the center of the pentagram from top to bottom.
Cross your arms on your chest, left over right. Hold this position and say:
May you manifest your presence in the various bodies of which I am comprised.
Lower your arms, allowing them to hang naturally at your sides.
Remaining in the same place, turn right to face north.
Still facing this direction, extend your right arm in front of you, pointing forward with your forefinger, and say:
I now invoke the power of Earth!
Trace the pentagram of Earth according to the directions provided in the diagram above. Draw this figure clockwise.
Pronounce the sacred name 
while drawing the presigillum at the center of the pentagram from left to right.
Cross your arms on your chest, left over right. Hold this position and say:
May you manifest your presence in the various bodies of which I am comprised.
Lower your arms, allowing them to hang naturally at your sides.
Remaining in the same place, turn right and face east.
Still facing this direction, extend your right arm in front of you, pointing forward with your forefinger, and say:
I now invoke the power of Air!
Trace the pentagram of Air clockwise according to the directions provided in the diagram above.
Pronounce the sacred name
while drawing the presigillum at the center of the pentagram from left to right.
Cross your arms on your chest, left over right. Hold this position and say:
May you manifest your presence in the various bodies of which I am comprised.
Lower your arms, allowing them to hang naturally at your sides.
Remaining in the same place, turn right and face south.
Still facing this direction, extend your right arm in front of you, pointing forward with your forefinger, and say:
I now invoke the power of Fire!
Trace the pentagram of Fire according to the directions provided in the diagram above. Draw this figure clockwise.
Pronounce the sacred name 
while drawing the presigillum at the center of the pentagram from left to right.
Cross your arms on your chest, left over right. Hold this position and say:
May you manifest your presence in the various bodies of which I am comprised.
Lower your arms, allowing them to hang naturally at your sides.
Turn to your right and face west.
Bell: If you have a bell, strike it a few times.
3. Invocation
Raise your left hand in front of you (with the elbow flexed, so that the upper arm is held forward in an almost horizontal position, slightly out from the sides if necessary, the forearm and hand being raised vertically, the palm forward along the axis of your body). Bring your right hand in front of you in order to hold your hand at the height of your hips. Your hand is parallel to the ground, palm down, on the axis of your body and below your left hand.
Close your eyes during this sequence.
Breathe deeply and regularly.
Maintaining the same position of your arms, turn right and face west.
Visualize in front of you a concentration of subtle energy. You can clearly feel its power and the arrival of this divine presence.
Maintain this position and vibrate the divine name: Πόντος (Póntos).
Continue to breathe deeply and regularly.
Maintaining the same position of your arms, turn right and face north.
Visualize in front of you a concentration of subtle energy. You can clearly feel its power and the arrival of this divine presence.
Maintain this position and vibrate the divine name: 
.
Continue to breathe deeply and regularly.
Maintaining the same position of your arms, turn right and face east.
Visualize in front of you a concentration of subtle energy. You can clearly feel its power and the arrival of this divine presence.
Maintain this position and vibrate the divine name: 
.
Continue to breathe deeply and regularly.
Maintaining the same position of your arms, turn right and face south.
Visualize in front of you a concentration of subtle energy. You can clearly feel its power and the arrival of this divine presence.
Maintain this position and vibrate the divine name: 
.
Continue to breathe deeply and regularly.
Maintaining the same position of your arms, turn right and face west.
Lower your arms, so they hang naturally at your sides.
Bell: If you have a bell, strike it a few times.
4. Dedication
Pause for a few moments, then make the double-gesture Ave and declaim:
From the portal of Earth to the portal of Fire,
From the portal of Air to the portal of Water,
May this bomos be placed under the protection of the three powers who balance the cosmos.
With the forefinger of your right hand in front of you (on a vertical plane), draw the encircled cross. You will visualize this symbol in golden light.
During the drawing of the horizontal line (left to right) you will pronounce the sacred name:
(He Leukothéa)
During the drawing of the vertical line (above to below) you will pronounce the sacred name:
(Ho Melanotheós)
During the drawing of the circle surrounding the cross (clockwise beginning at the top) you will pronounce the sacred name:
(Ho Agathodaímōn)
Lower your arms, allowing them to hang naturally at your sides.
Bell: If you have a bell, strike it a few times.
5. Invocation of the Divine Powers
Turn your thoughts toward the Divine Powers and light your incense.
While the smoke of your incense is rising, declaim the invocation to the Gods Lares:
Ô you, Lares, Gods of my fathers, you who have taken such good care of everything that concerns my home;
You who nourished me, when, as a little baby, I played in your sight, please hear my voice!
Do not blush if you are made from old wood or old stones, because you are as you were when you lived in the ancient homes of my ancestors, and it is in this form that our descendants will find you again.
Oh great Gods Lares, shield me from the pains and difficulties that might afflict me!
Bring peace and security to my home, and for all these blessings I shall offer you the hymns and offerings which most please you.
O you, the genius who protects my home, I also direct this prayer to you!
You who dwell invisibly within these walls, you, Agathodaimon who brings me all the riches of life, be praised and honored!
O you, my ancestors, to whom I owe my ability to stand here today, may your memory always be a living presence with me. May you be honored by this incense I offer in your memory!
Turn your thoughts to the upper Divine Powers and declaim:
O Mighty Divinities hear my voice as it rises up to you.
Turn your eyes toward me when I call unto you.
O Mysterious Goddesses of Fate, daughters of the blackest night, Goddesses of the earth and starry sky, accept this perfume as my offering to you this day.
Direct toward me your protection and power so that I may manifest in my life your beauty and your eternal glory.
Bell: If you have a bell, strike it a few times.
6. Invocation of the Specific Divinity
Offerings
Turn your thoughts toward the divinity of the day, (in this instance, Kronos) and raise the incense toward the statue (or any other representation you have chosen for the divinity).
Visualize an intense light coming from the representation of Kronos and spreading all around the space in which you stand. Keep this visualization in mind while you declaim:
On this particular day, I speak to you, divine Kronos, master of Saturn.
O most mighty Kronos, thou most revered, thou who art awesome in exaltation, thou who yet art known, praised, and loved in the worlds of life!
Those who make and create, they know thee when they hearken Inwardly to the voice of inspiration. Children and sages are drawn to thee, and in candor of spirit they praise thee: to them time is not an enemy, nor eternity a stranger. But they of the Mysteries love thee, and spiritual beings immense in power give thee all their allegiance; for to these it belongs to raise their gaze above the many-jeweled border of thy vesture and to behold the inaccessible glory of thy countenance. O dark one, O silent one, with this love and devotion do I invoke thee! 54
Contemplate the representation of Kronos while breathing deeply; return the censer to its place on the bomos, close your eyes, and create a mental representation of the divinity in front of you.
Elevate the cup toward the divinity and say:
O divine Kronos, accept now this offering of beverage that I am presenting to you!
For your libation, pour a small quantity of the beverage into the empty cup. Raise the cup again, saying:
May this beverage create the strong link that unites me to Kronos.
Drink part or all of the beverage, and replace the cup on the bomos. Elevate the plate toward the divinity and say:
O divine Kronos, accept now this offering of food that I am presenting to you!
For your libation, place a small quantity of food on the empty plate. Raise the plate again saying:
May this food create the strong link that unites me to Kronos.
Eat part or all of the food and replace the plate on the bomos.
(All the offerings will be put outside after the ritual. If it is not possible to put them outside, you will have to wait for one hour before throwing them in the trash.)
(If you are using the Aurum Solis Tarot, pick up the Arcana of the divinity in your hands.)
Feel more precisely the presence of the divinity in front of you and declaim his hymn while you create a strong mental link to him:
Hearken, O Kronos, son of the green Gaia and of starry Ouranos, father of the Gods, and of mortals!
You who order the rhythm of time, you who are born, grow, and decline, hear my words!
You who foresees everything, hear my words!
You who resides in each and every element of the universe, hear my words!
You who destroys and builds anew, you whose laws govern all, hear my words!
You, O Kronos, the ancestor of every living being, you the pure, the robust, the courageous, hear my words praising and invoking you!
Give heed to my call as well as to those who never forgot you, and bestow upon us, when the moment comes, a joyful and pure end.
Be seated and keep the divine presence in your mind. Breathe regularly while deeply feeling the divine power and joy flowing into all the levels of your being.
Request
Stand up. (If you have the Arcana of the Aurum Solis Tarot in your hands, return it to its initial position on the bomos.)
If you want to ask something special of Kronos, put your right hand in contact with the statue (or the representation) and explain your request as precisely as you can. This request cannot be a mental declaration. You must speak it aloud, even if you speak softly. You must really speak to him. This request must begin with the words:
O Kronos, I . . . say your name . . . in union with the power of all your worshippers, ask you . . . continue with your request.
When this is done, remove your hand, keeping in mind the visualization, and pronounce his divine name: Kronos.
Unction
If you are using oil and a statue, place a few drops of oil on the top of your right thumb and anoint a part of the statue, declaiming:
May this perfumed oil be the visible and invisible manifestation of my love for you!
Draw the symbol of the planet on your forehead declaiming:
May this perfumed oil be the visible and invisible manifestation of the link that unites us!
Be seated so that you can meditate in silence.
Release the visualizations.
Bell: If you have a bell, strike it a few times.
Stand up.
7. Ascending the Spheres
Open your mind to the other celestial spheres below and then above you. Feel and imagine a sphere of fixed stars in deepest blue above you that is studded with twinkling golden stars. Elevate your censer with the burning incense, which honors all the divinities; declaim the “Hymn to the Gods” 55 from Proclus:
Hear me, O Gods, you who hold the rudder of sacred wisdom. Lead us mortals back among the immortals as you light in our souls the flame of return. May the ineffable initiations of your hymns give us the power to escape the dark cave of our lives and purify ourselves.
Hearken, powerful liberators!
Dispel the surrounding obscurity, and grant me the power to understand the holy books; replace the darkness with a pure and holy light. Thus may I truly know the incorruptible God that I am.
May a wicked spirit never keep me, overwhelmed by ills, submerged in the waters of forgetfulness and far away from the Gods and Goddesses.
May my soul not be fettered in the jails of life where I am left to suffer a terrifying atonement in the icy cycles of generation. I do not want to wander anymore.
O you, sovereign Gods of the radiant wisdom, hear me! Reveal to one who hastens on the Path of Return the holy ecstasies and the initiations held in the depth of your sacred words!
Replace the censer on the bomos.
Close your eyes and imagine that your body grows larger and larger until your head is among the stars. Open your arms slightly, with the palms of your hands turned upward, while you intone:
I invoke you, the sacred flame that lives in the luminous and holy silence!
May beauty, truth, and goodness be manifested in me!
May order be established over chaos!
By the powers that come from you, may harmony be established in my soul, my body, and in all aspects of my life!
8. Return to Your Physical Body
Turn your mind toward your physical body, which is below you.
Turn the palms of your hands toward your physical body and declaim the intention of the ritual you used earlier.
Begin with:
May … state your first and last name …manifest fully … continue with your previous intention.
Hold this position for a while, just acting as the channel of the divine powers that are flowing through your hands.
Cross your arms, left over right. Imagine that your size decreases until you return to your normal height, as you return to your physical body. Breathe peacefully. Lower your head slightly and declaim:
May all that I have requested of Kronos in presence of the powerful Divinities be mine, now and forever!
Be silent for a few moments, then declaim:
So mote it be!
Bell: If you have a bell, strike it a few times.
You can now open your eyes, extinguish the candle, and if necessary put out the incense.
You may now be seated. Write some notes about the ritual, your feelings, and thoughts. You may also meditate for a while.
Sacred Ritual of the Sun—Helios
Astrology: Day of the Sun (Sunday as determined from the New Moon of the month).
Offerings (beverage): alcoholic—white wine, champagne, harvest ale beer, seasonal beer; non alcoholic—spring water.
Offerings (food): honey or honey spread on a piece of bread.
Note: From part 1 through part 5 of the ritual, proceed as you did for the Sacred Ritual of Saturn.
6. Invocation of the Specific Divinity
Offerings
Turn your thoughts toward the divinity of the day (in this instance, Helios), and raise the incense toward the statue (or any other representation you have chosen for the divinity).
Visualize an intense light coming from the representation of Helios and spreading all around the space in which you stand. Keep this visualization in mind while you declaim:
On this particular day, I speak to you, divine King Helios, master of the Sun.
Triumphant chieftain of the shining and many-colored days, O divine exemplar of heroes and princes, thou most benign in jubilation, most peaceable in sovereignty!
Numberless as the rays of thy peerless crown are the noble and glorious beings who surround thee. These thou sendest forth to bestow thy royal bounties, scattered at large or as particular gifts: all precious beyond reckoning. In thy power thy radiant emissaries endow with joy of spirit, and with that perception of beauty which is life’s purest gold. To thee, life-giving, all seeing, all beneficent, to thee I make this invocation.56
Contemplate the representation of Helios while breathing deeply; return the censer to its place on the bomos, close your eyes, and create a mental representation of the divinity in front of you.
Elevate the cup toward the divinity and say:
O divine Helios, accept now this offering of beverage that I am presenting to you!
For your libation, pour a small quantity of the beverage into the empty cup. Raise the cup again saying:
May this beverage create the strong link that unites me to King Helios.
Drink part or all of the beverage, and replace the cup on the bomos. Elevate the plate toward the divinity and say:
O divine Helios, accept now this offering of food that I am presenting to you!
For your libation, place a small quantity of food on the empty plate. Raise the plate again, saying:
May this food create the strong link that unites me to King Helios.
Eat part or all of the food and replace the plate on the bomos.
(All the offerings will be put outside after the ritual. If it is not possible to put them outside, you will have to wait for one hour before throwing them in the trash.)
(If you are using the Aurum Solis Tarot, pick up the Arcana of the divinity in your hands.)
Feel more precisely the presence of the divinity in front of you and declaim his hymn while you create a strong mental link to him:
Hearken, O blessed one, you whose eternal eye sees all.
Titan whose golden radiance shines on Earth, celestial light,
Self-born, untiring, sweet sight to the living,
Hear my words!
On the right you beget dawn, on the left, night.
As you ride dancing horses across the heavens, you temper the seasons.
O fiery and bright-faced charioteer, you press your course in endless whirl; guiding the pious toward the Good.
O golden lyre leading harmoniously the cosmos!
You who commands noble deeds and nurture the seasons,
Piping lord of the universe, your course is a fiery circle of light.
O Paian, light-bearer, giver of life and of the fruits of the Earth, listen to my hymn!
As immortal Helios, you are pure, eternal, and the father of time.
Circling eye of the cosmos shining forth light and beauty,
Water-loving lord of the world, ever higher paragon of justice, your goodness reaches all.
Eye of justice, light of life driving with your screaming whip the four-horsed chariot,
Hear my words, and grant the longed-for sweetness of life to your initiates!
Be seated and keep the divine presence in your mind. Breathe regularly while deeply feeling the divine power and joy flowing into all the levels of your being.
Request
Stand up. (If you have the Arcana of the Aurum Solis Tarot in your hands, return it to its initial position on the bomos.)
If you want to ask something special of Helios, put your right hand in contact with the statue (or the representation) and explain your request as precisely as you can. This request cannot be a mental declaration. You must speak it aloud, even if you speak softly. You must really speak to him. This request must begin with the words:
O Helios, I … say your name … in union with the power of all your worshippers, ask you … continue with your request.
When this is done, remove your hand, keeping in mind the visualization, and pronounce his divine name: HELIOS.
Unction
If you are using oil and a statue, place a few drops of oil on the top of your right thumb and anoint a part of the statue, declaiming:
May this perfumed oil be the visible and invisible manifestation of my love for you!
Draw the symbol of the planet on your forehead declaiming:
May this perfumed oil be the visible and invisible manifestation of the link which unites us!
Be seated so that you can meditate in silence.
Release the visualizations.
Bell: If you have a bell, strike it a few times.
Stand up.
Note: Proceed to parts 7 and 8, as you did for the first rite of Saturn.
Sacred Ritual of the Moon—Selene
Astrology: Day of the Moon (Monday as determined from the New Moon of the month).
Offerings (beverage): alcoholic—cocktail of cocoa milk and rum, wheat beer (weizen); non alcoholic—spring water.
Offerings (food): almond or leafs of laurel.
Note: From part 1 through part 5 of the ritual, proceed as you did for the Sacred Ritual of Saturn.
6. Invocation of the Specific Divinity
Offerings
Turn your thoughts toward the divinity of the day (in this instance, Selene), and raise the incense toward the statue (or any other representation you have chosen for the divinity).
Visualize an intense light coming from the representation of Selene and spreading all around the space in which you stand. Keep this visualization in mind while you declaim:
On this particular day, I speak to you, divine Selene, Lady of the Moon.
Thou radiant ecstasy, manifest glory of the night!—far-riding maker of enchantment, stooping low above Earth to fulfill thy purposes!
Thou whisperest to hidden seeds in dark of earth, that they burst forth to life.
Thou criest aloud to the hearts of humankind, that they cry response to thee: the soul cries in yearning for its own greater life, in response to thee.
Ever swift thou art to guard all young beings, and to keep safe the ardent following whose hands are raised to thee. Over all these watch thy gentle and mighty ones with unsleeping eyes of light, the tall-winged and vigorous flashings forth of thy pure brilliance. To thee O nurturing, to thee most widely potent, O sovereign of threefold empire, I make my invocation. 57
Contemplate the representation of Selene while breathing deeply; return the censer to its place on the bomos, close your eyes, and create a mental representation of the divinity in front of you.
Elevate the cup toward the divinity and say:
O divine Selene, accept now this offering of beverage that I am presenting to you!
For your libation, pour a small quantity of the beverage into the empty cup. Raise the cup again saying:
May this beverage create the strong link that unites me to Selene.
Drink part or all of the beverage, and replace the cup on the bomos. Elevate the plate toward the divinity and say:
O divine Selene, accept now this offering of food that I am presenting to you!
For your libation, place a small quantity of food on the empty plate. Raise the plate again, saying:
May this food create the strong link which unites me to Selene.
Eat part or all of the food and replace the plate on the bomos.
(All the offerings will be put outside after the ritual. If it is not possible to put them outside, you will have to wait for one hour before throwing them in the trash.)
(If you are using the Aurum Solis Tarot, pick up the Arcana of the divinity in your hands.)
Feel more precisely the presence of the divinity in front of you and declaim her hymn while you create a strong mental link to her:
Hearken, O Divine Queen!
Powerful Selene, shine forth on this place!
You who circles the night and manifest your presence in the surrounding air, be among us!
You, maiden of the night, torch-bearer, magnificent star, waxing and waning, male and female, mother of time,
You, glittering silver light of the night, turn your gaze on us and our works.
Splendid vestment of night, bestow upon us your grace and perfection.
May your celestial course guide you toward us, O wise maiden.
Come, you the most joyful of all, and be propitious and in three ways shine your lights on this new initiate.
Be seated and keep the divine presence in your mind. Breathe regularly while deeply feeling the divine power and joy flowing into all the levels of your being.
Request
Stand up. (If you have the Arcana of the Aurum Solis Tarot in your hands, return it to its initial position on the bomos.)
If you want to ask something special of Selene, put your right hand in contact with the statue (or the representation) and explain your request as precisely as you can. This request cannot be a mental declaration. You must speak it aloud, even if you speak softly. You must really speak to her. This request must begin with the words:
O Selene, I … say your name … in union with the power of all your worshippers, ask you … continue with your request.
When this is done, remove your hand, keeping in mind the visualization, and pronounce her divine name: SELENE.
Unction
If you are using oil and a statue, place a few drops of oil on the top of your right thumb and anoint a part of the statue, declaiming:
May this perfumed oil be the visible and invisible manifestation of my love for you!
Draw the symbol of the planet on your forehead declaiming:
May this perfumed oil be the visible and invisible manifestation of the link which unites us!
Be seated so that you can meditate in silence.
Release the visualizations.
Bell: If you have a bell, strike it a few times.
Stand up.
Note: Proceed to parts 7 and 8, as you did for the first rite of Saturn.
Sacred Ritual of Mars—Ares
Astrology: Day of Mars (Tuesday as determined from the New Moon of the month).
Offerings (beverage): alcoholic—red wine, red IPA beer, Double Bock beer; non alcoholic—tomato juice with few drops of Tabasco.
Offerings (food): red peppers.
Note: From part 1 through part 5 of the ritual, proceed as you did for the Sacred Ritual of Saturn.
6. Invocation of the Specific Divinity
Offerings
Turn your thoughts toward the divinity of the day (in this instance, Ares), and raise the incense toward the statue (or any other representation you have chosen for the divinity).
Visualize an intense light coming from the representation of Ares and spreading all around the space in which you stand. Keep this visualization in mind while you declaim:
On this particular day, I speak to you, divine Ares, master of Mars.
O most mighty Ares, thou glory of valor, who dost enkindle within the soul the fires of energy and of daring! The heart leaps in eager emulation of thy hardihood, the pulse of thy measured tread sings in the blood. Not the warrior only, not alone the seeker-out of bold exploit, wins thine all-powerful assistance. For thou sendest forth thy flashing cohorts, lithe and sinuous flames of thine own living effulgence: theirs it is to give enthusiasm and inspiration, and to quicken the fierce innocency of the will to go forward, to prosper and to attain. With the ardent fire of the heart and the steel of the mind, and the high-soaring shafts of quenchless resolve, thus do I invoke thee. 58
Contemplate the representation of Ares while breathing deeply; return the censer to its place on the bomos, close your eyes, and create a mental representation of the divinity in front of you.
Elevate the cup toward the divinity and say:
O divine Ares, accept now this offering of beverage that I am presenting to you!
For your libation, pour a small quantity of the beverage into the empty cup. Raise the cup again, saying:
May this beverage create the strong link which unites me to Ares.
Drink part or all of the beverage, and replace the cup on the bomos. Elevate the plate toward the divinity and say:
O divine Ares, accept now this offering of food that I am presenting to you!
For your libation, place a small quantity of food on the empty plate. Raise the plate again, saying:
May this food create the strong link which unites me to Ares.
Eat part or all of the food and replace the plate on the bomos.
(All the offerings will be put outside after the ritual. If it is not possible to put them outside, you will have to wait for one hour before throwing them in the trash.)
(If you are using the Aurum Solis Tarot, pick up the Arcana of the divinity in your hands.)
Feel more precisely the presence of the divinity in front of you and declaim his hymn while you create a strong mental link to him:
Hail to you, Ares! Indestructible and dauntless-hearted Daimon.
You the valorous, the robust, hear my words!
Weapons, wars, and the destruction of cities are all manifestations of your power and passions.
O terrifying God, human blood and the clash of battles are your delights; the shock of swords and spears gladden your ears.
Most terrible God, you are also the one ending conflicts and discords, establishing peace and bestowing riches.
I praise you, take away from me any ills, and sweep aside any difficulties and conflicts appearing on my path.
O Ares, may the slanders, calumnies, and attacks I suffered and might still be a victim of be definitely brushed aside of my life. Send them back to those who acted malevolently so that balance be restored!
It is thus that beauty and divine intoxication will flow in my life, increasing the qualities and the strength I possess.
Be seated and keep the divine presence in your mind. Breathe regularly while deeply feeling the divine power and joy flowing into all the levels of your being.
Request
Stand up. (If you have the Arcana of the Aurum Solis Tarot in your hands, return it to its initial position on the bomos.)
If you want to ask something special of Ares, put your right hand in contact with the statue (or the representation) and explain your request as precisely as you can. This request cannot be a mental declaration. You must speak it aloud, even if you speak softly. You must really speak to him. This request must begin with the words:
O Ares, I … say your name … in union with the power of all your worshippers, ask you … continue with your request.
When this is done, remove your hand, keeping in mind the visualization, and pronounce his divine name: ARES.
Unction
If you are using oil and a statue, place a few drops of oil on the top of your right thumb and anoint a part of the statue, declaiming:
May this perfumed oil be the visible and invisible manifestation of my love for you!
Draw the symbol of the planet on your forehead, declaiming:
May this perfumed oil be the visible and invisible manifestation of the link which unites us!
Be seated so that you can meditate in silence.
Release the visualizations.
Bell: If you have a bell, strike it a few times.
Stand up.
Note: Proceed to parts 7 and 8, as you did for the first rite of Saturn.
Sacred Ritual of Mercury—Hermes
Astrology: Day of Mercury (Wednesday as determined from the New Moon of the month).
Offerings (beverage): alcoholic—Armagnac, Belgian blonde beer, or amber ale beer; non alcoholic—sparkling water.
Offerings (food): goat cheese (feta).
Note: From part 1 through part 5 of the ritual, proceed as you did for the Sacred Ritual of Saturn.
6. Invocation of the Specific Divinity
Offerings
Turn your thoughts toward the divinity of the day (in this instance, Hermes), and raise the incense toward the statue (or any other representation you have chosen for the divinity).
Visualize an intense light coming from the representation of Hermes and spreading all around the space in which you stand. Keep this visualization in mind while you declaim:
On this particular day, I speak to you, divine Hermes, master of Mercury.
O most mighty Hermes, thou swift and self-luminous, whose aspect is refreshing as welcome news: far-seeing friend, sure guide, true counselor! The fore of herb and gem is in thy gift, words and the charm of words, and the magical might of number. Thine are the bright Ethereal messengers, gladsome as flashing waves of the sea, ever eager and youthful! Leader and chief art thou also, potent and subtle, among the children of High Magick: for the hidden ways of life and death, and of every mystery, are alike thy free approaches, and thou movest scintillant but unseen between Earth and the heavens.
Here I invoke thee, I who love and venerate thee: O giver of knowledge, giver of power, thou immortal Energy bathed in dew of light divine! 59
Contemplate the representation of Hermes while breathing deeply; return the censer to its place on the bomos, close your eyes, and create a mental representation of the divinity in front of you.
Elevate the cup toward the divinity and say:
O divine Hermes, accept now this offering of beverage that I am presenting to you!
For your libation, pour a small quantity of the beverage into the empty cup. Raise the cup again saying:
May this beverage create the strong link which unites me to Hermes.
Drink part or all of the beverage, and replace the cup on the bomos. Elevate the plate toward the divinity and say:
O divine Hermes, accept now this offering of food that I am presenting to you!
For your libation, place a small quantity of food on the empty plate. Raise the plate again saying:
May this food create the strong link which unites me to Hermes.
Eat part or all of the food and replace the plate on the bomos.
(All the offerings will be put outside after the ritual. If it is not possible to put them outside, you will have to wait for one hour before throwing them in the trash.)
(If you are using the Aurum Solis Tarot, pick up the Arcana of the divinity in your hands.)
Feel more precisely the presence of the divinity in front of you and declaim his hymn while you create a strong mental link to him:
Hear my voice, O Hermes, son of powerful Zeus.
You, the inspired prophet I listen to in the breathing wind,
You, swift herald moved by your winged sandals from Gods to mortals, be attentive to my voice as I sing your praises.
You are the one who solves conflicts, the one guiding those who reach the gates of death, but you are also the cunning God who loves profit.
You brandish the caduceus, symbol of peace and power.
You, Lord of Korykos, who possesses the terrible and venerable power of language, come here and now before me.
Hear my words and grant me the gift of speech, of memory and, overall, a happy end at your side.
Be seated and keep the divine presence in your mind. Breathe regularly while deeply feeling the divine power and joy flowing into all the levels of your being.
Request
Stand up. (If you have the Arcana of the Aurum Solis Tarot in your hands, return it to its initial position on the bomos.)
If you want to ask something special of Hermes, put your right hand in contact with the statue (or the representation) and explain your request as precisely as you can. This request cannot be a mental declaration. You must speak it aloud, even if you speak softly. You must really speak to him. This request must begin with the words:
O Hermes, … say your name … in union with the power of all your worshippers, ask you … continue with your request.
When this is done, remove your hand, keeping in mind the visualization, and pronounce his divine name: HERMES.
Unction
If you are using oil and a statue, place a few drops of oil on the top of your right thumb and anoint a part of the statue, declaiming:
May this perfumed oil be the visible and invisible manifestation of my love for you!
Draw the symbol of the planet on your forehead declaiming:
May this perfumed oil be the visible and invisible manifestation of the link which unites us!
Be seated so that you can meditate in silence.
Release the visualizations.
Bell: If you have a bell, strike it a few times.
Stand up.
Note: Proceed to parts 7 and 8, as you did for the first rite of Saturn.
Sacred Ritual of Jupiter—Zeus
Astrology: Day of Jupiter (Thursday as determined from the New Moon of the month).
Offerings (beverage): alcoholic—whisky, scotch, scotch ale beer, or oak-aged beers; non-alcoholic—spring water.
Offerings (food): citrus.
Note: From part 1 through part 5 of the ritual, proceed as you did for the Sacred Ritual of Saturn.
6. Invocation of the Specific Divinity
Offerings
Turn your thoughts toward the divinity of the day (in this instance, Zeus), and raise the incense toward the statue (or any other representation you have chosen for the divinity).
Visualize an intense light coming from the representation of Zeus and spreading all around the space in which you stand. Keep this visualization in mind while you declaim:
On this particular day, I speak to you, divine Zeus, master of Jupiter.
O most mighty Zeus, thou who dost direct the illimitable powers of the heavens, thou who out of the frenzy of the elements bringest sustenance for the earth! O thou most magnificent the lightnings are thine to impel, and to do thy bidding thou dost summon a multitude more swift, more refulgent, more vital than thy lightnings. The minds of humankind, contemplating thy majestic splendor, are illuminated and empowered with the freedom of new visions: at thy hands thy children receive wondrous gifts.
Royal arbiter of justice, paternal lavisher of mercy, by thine ancient titles—Father of the Heavens, best and greatest—do I invoke thee.60
Contemplate the representation of Zeus while breathing deeply; return the censer to its place on the bomos, close your eyes, and create a mental representation of the divinity in front of you.
Elevate the cup toward the divinity and say:
O divine Zeus, accept now this offering of beverage that I am presenting to you!
For your libation, pour a small quantity of the beverage into the empty cup. Raise the cup again saying:
May this beverage create the strong link which unites me to Zeus.
Drink part or all of the beverage, and replace the cup on the bomos. Elevate the plate toward the divinity and say:
O divine Zeus, accept now this offering of food that I am presenting to you!
For your libation, place a small quantity of food on the empty plate. Raise the plate again, saying:
May this food create the strong link which unites me to Zeus.
Eat part or all of the food and replace the plate on the bomos.
(All the offerings will be put outside after the ritual. If it is not possible to put them outside, you will have to wait for one hour before throwing them in the trash.)
(If you are using the Aurum Solis Tarot, pick up the Arcana of the divinity in your hands.)
Feel more precisely the presence of the divinity in front of you and declaim his hymn while you create a strong mental link to him:
Hail to you, O Zeus, my Father. Hearken as I call you with confidence.
You are the one leading the courses of the stars with order and beauty.
You are the one shooting from the celestial arch the resounding and shining lightning.
Your resonant voice shakes the hall of the happy and your fire lights up the multitudes treading our world.
Tempests and storms go forth on your command as you brandish your luminous and swift thunderbolt, striking the Earth.
Your fiery arrows terrorize the mortal failing to recognize your paternal power.
Fleeing your vivacious traits falling around him, his hair stands on end, frightened.
Wild creatures also hide and flee from your divine power.
Troubled, the divinities look up to your radiant face as the deepest folds of the Aether reverberate your vibrant breath.
However, O Zeus my Father, your strength is the manifestation of life.
I recognize in your light, your voice, and your breath the manifestation of your power and of your love for your sons and daughters.
In this hour when your roar surrounds me, I offer you this libation.
Grant me your power, your shining beauty, your dazzling health, and your countless riches.
May your peace dwell in me and generate order and strength!
Be seated and keep the divine presence in your mind. Breathe regularly while deeply feeling the divine power and joy flowing into all the levels of your being.
Request
Stand up. (If you have the Arcana of the Aurum Solis Tarot in your hands, return it to its initial position on the bomos.)
If you want to ask something special of Hermes, put your right hand in contact with the statue (or the representation) and explain your request as precisely as you can. This request cannot be a mental declaration. You must speak it aloud, even if you speak softly. You must really speak to him. This request must begin with the words:
O Zeus, I . . . say your name . . . in union with the power of all your worshippers, ask you . . . continue with your request.
When this is done, remove your hand, keeping in mind the visualization, and pronounce his divine name: ZEUS.
Unction
If you are using oil and a statue, place a few drops of oil on the top of your right thumb and anoint a part of the statue, declaiming:
May this perfumed oil be the visible and invisible manifestation of my love for you!
Draw the symbol of the planet on your forehead, declaiming:
May this perfumed oil be the visible and invisible manifestation of the link which unites us!
Be seated so that you can meditate in silence.
Release the visualizations.
Bell: If you have a bell, strike it a few times.
Stand up.
Note: Proceed to parts 7 and 8, as you did for the first rite of Saturn.
Sacred Ritual of Venus—Aphrodite
Astrology: Day of Venus (Friday as determined from the New Moon of the month).
Offerings (beverage): alcoholic—white wine, pale ale beer, or blonde beer; non alcoholic—apple or mango juice.
Offerings (food): yellow roses, cakes with essence of rose.
Note: From part 1 through part 5 of the ritual, proceed as you did for the Sacred Ritual of Saturn.
6. Invocation of the Specific Divinity
Offerings
Turn your thoughts toward the divinity of the day (in this instance, Aphrodite), and raise the incense toward the statue (or any other representation you have chosen for the divinity).
Visualize an intense light coming from the representation of Aphrodite and spreading all around the space in which you stand. Keep this visualization in mind while you declaim:
On this particular day, I speak to you, divine Aphrodite, Lady of Venus.
O most mighty Aphrodite, thou beauteous, thou golden, who dost awaken the heart with inward song. Of thy giving is the love which draws us to all loveliness, whether of spirit, soul, or earthly frame. Thine is the deep unity which binds all that is, the bond that lovers need no wisdom but love to discern, uniting them in the universal joyousness of thy presence. Most wonderful thou art, and wonderful are those celestial ones who, excelling in strength and beauty, show forth through the worlds thy victorious power alike with thy compassion. Thou art ruler and bestower of the gifts of Fortune. To thee who movest all the forces of life, who dost decree all concord and fruitful interplay of force and force. I make invocation.61
Contemplate the representation of Aphrodite while breathing deeply; return the censer to its place on the bomos, close your eyes, and create a mental representation of the divinity in front of you.
Elevate the cup toward the divinity and say:
O divine Aphrodite, accept now this offering of beverage that I am presenting to you!
For your libation, pour a small quantity of the beverage into the empty cup. Raise the cup again, saying:
May this beverage create the strong link which unites me to Aphrodite.
Drink part or all of the beverage, and replace the cup on the bomos. Elevate the plate toward the divinity and say:
O divine Aphrodite, accept now this offering of food that I am presenting to you!
For your libation, place a small quantity of food on the empty plate. Raise the plate again, saying:
May this food create the strong link which unites me to Aphrodite.
Eat part or all of the food and replace the plate on the bomos.
(All the offerings will be put outside after the ritual. If it is not possible to put them outside, you will have to wait for one hour before throwing them in the trash.)
(If you are using the Aurum Solis Tarot, pick up the Arcana of the divinity in your hands.)
Feel more precisely the presence of the divinity in front of you and declaim her hymn while you create a strong mental link to her:
Aphrodite, O smiling Goddess born of the sea, lover of the long celebrations of the night, source of generation, O you holy mother, hear my words!
You are the one from where everything proceeds; the one who gave us life.
The three kingdoms, the sky, the earth, and the sea obey you.
As you sit at the sides of Bacchus, you preside to the feasts, thread the ties leading to marriage, and spread your mysterious grace in the lover’s bed.
You are the secret Goddess slipping in the desire of men and women, silent she-wolf treading the night.
You are who all men desire, the image stemming from their soul, the Magic philtre of their love and of the sacred ecstasies.
You who were born in Cyprus and put your foot on the pebbles of the shore, come close to me. Feel my desire to contemplate your perfect face, your perfect body.
You wander through the lands of Syria and sacred Egypt, and cross the seas on your immaculate chariot pulled by swans.
O most happy and voluptuous Goddess, I invoke you and desire you. Ride the seas and come to me. Driven by the Nymphs’ songs, come on the foam of the waves.
O desirable Goddess, may you manifest yourself to me at this instant. May I contemplate your naked beauty.
May these sacred words be pleasant to you as I hope my purest desire can reach the most inward folds of your being.
O Aphrodite, I invoke you!
Be seated and keep the divine presence in your mind. Breathe regularly while deeply feeling the divine power and joy flowing into all the levels of your being.
Request
Stand up. (If you have the Arcana of the Aurum Solis Tarot in your hands, return it to its initial position on the bomos.)
If you want to ask something special of Aphrodite, put your right hand in contact with the statue (or the representation) and explain your request as precisely as you can. This request cannot be a mental declaration. You must speak it aloud, even if you speak softly. You must really speak to her. This request must begin with the words:
O Aphrodite, I . . . say your name . . . in union with the power of all your worshippers, ask you . . . continue with your request.
When this is done, remove your hand, keeping in mind the visualization, and pronounce her divine name: APHRODITE.
Unction
If you are using oil and a statue, place a few drops of oil on the top of your right thumb and anoint a part of the statue, declaiming:
May this perfumed oil be the visible and invisible manifestation of my love for you!
Draw the symbol of the planet on your forehead, declaiming:
May this perfumed oil be the visible and invisible manifestation of the link which unites us!
Be seated so that you can meditate in silence.
Release the visualizations.
Bell: If you have a bell, strike it a few times.
Stand up.
Note: Proceed to parts 7 and 8, as you did for the first rite of Saturn.
Ritual of the Celestial Temenos
A temenos is the name given to a temple in ancient Greece. As you can imagine there were several type of temples. I want to make things simple here without any complicated architectural notions, therefore, I want to distinguish between two important types of sacred space: the first one is called a “temenos” and the second a “Telesterion.”
The temenos was a place of worship where believers were able to go, make their offerings, and pray to their divinities. The Telesterion was a place that was restricted to initiates and closed to the public. For example, the Telesterion of Eleusis was a large, square temple in which initiations were performed.
For this reason, a temple in the Aurum Solis is called a Telesterion.
I previously explained the organization of the worlds in the Theurgic tradition and the existence of archetypes. Plato called those archetypes “ideas.” What was true for the symbols that were associated with spiritual principles is also true for the temenos linked to an archetypal temple called the “Celestial Temenos.” This is the astral archetype of every temenos. In order to be effective and efficient a ritual must be performed simultaneously on the physical level and the celestial level. A Theurgic tradition like Aurum Solis consciously uses these principles. The initiation itself is a powerful help in this ascension. Every initiate or non-initiate who works in this temenos increases the power of this place. If you practice this ritual regularly, your connection with this place of light will begin to be more and more effective. Consequently, your other rituals will benefit from this contact.
I recommend using this ritual at a specific time of the year. Your birthday, the full moon, solstices, and equinoxes are powerful times to connect easily with the powers of the Celestial Temenos. It is also good to first create a strong connection with the Celestial Temenos. In this case, I recommend performing a complete cycle of the Moon, from the day of the New Moon to the day preceding the next New Moon.
Undoubtedly you will progressively feel a very close connection to this place. In fact, it is not unusual to feel the presence of other people working in this place.62
Preliminaries
Time
This ritual can be performed at any time of year.
Clothing
Wear a white robe with nothing underneath. (If you don’t have a robe, you may wear loose-fitting, comfortable clothing that won’t restrict your movements.)
Bomos (Altar)
Cover the bomos with a white linen fabric. On the bomos, place the elements indicated in the representation and listed below.
Orientation
This rite must be carried out facing the west (unless special directions are given).
Elements on the Bomos
|
West side of the room |
|
1 2 3 |
1. Sacred fire (candle without any specific color)
2. Golden cup with white wine or spring water
3. Censer and incense
The Walls
It is possible, but not obligatory, to hang representations of the twelve Olympian divinities upon the walls of the temple for this occasion, using the positions indicated hereafter. You can also use the Arcana of the Aurum Solis Tarot instead, if you choose.
Ritual
Preparation
Light the sacred lamp and then light the incense.
Walk to the eastern side of the bomos, facing the west.
The Ascension Toward the Temenos
Battery: 1.
Visualize that you are outside. Above your head you will see a great blue sky. The place in which you find yourself is surrounded by pines, which are moving gently in a slight breeze. The scents of the warmth of summer and of aromatic herbs surround you. You are in front of a Greek temple. The temple is surrounded by a colonnade in Doric style. These columns, which are resting upon the plinth of the temple, are located at the third of three steps.
Visualize yourself advancing to the foot of the first step, where you come to a halt in front of it. Your breathing is slow and deep.
Physically perform the calyx (in the same way you did previously) while visualizing yourself standing in front of the Celestial Temenos.
Entering the Temenos
Visualize yourself mounting the three steps so that you stand under the colonnade facing the double-door entrance, which is currently closed. This door is made of wood. The Glorious Star in golden metal is seen to be encrusted thereon.
Perform the calyx again, in exactly the same way.
Visualize yourself knocking on this door eight times, then waiting in silence for a while. Visualize yourself opening the doors and walking in, so that you are one step inside the temple.
Perform the calyx again, for the third time.
Visualize the sacred bomos directly in front of you, at the center of the Celestial Temenos. It is made of stone. Upon each of its vertical faces, the four traditional representations of Hermes (upon the southern face Anubis, upon the northern face the Serpent Agathodaimon, upon the eastern face the ibis, and upon the western face the ape) are found in relief. Against the western wall you see a great banner bearing the same glorious Star you saw on the entrance door. All around the temple you see twelve magnificent, gigantic statues of the Olympian divinities. Beginning on your right (in the northwest), completing a circular clockwise movement, you will successively pass by the statues of: Athena, Aphrodite, Apollo, Hermes, Zeus, Demeter, Hephaestus, Ares, Artemis, Hestia, Hera, and Poseidon. The first six are located on the northern side and the other six on the southern side. Before each statue you will see a perfume burner, from which is billowing an aromatic smoke. At their feet there are also small tablets in which are placed various offerings.
Take a few minutes to become conscious of the sacred power in this place and to feel the divine presences.
You may close your eyes for a few moments if you wish, in order to re-center yourself, and place yourself once again in the Celestial Temenos.
Approach the bomos and kneel, maintaining this respectful position for a while. At the same time, imagine that you accomplish the same gesture simultaneously upon the bomos of the Celestial Temenos.
Battery: 1
The Celebration
Make the double Ave gesture.
Silent pause; continue by saying:
En Giro Torte Sol Ciclos Et Rotor Igne!63
Such are the Words, such are the Greetings!
Silent pause.
You can return to the Wand posture.
Battery: 1
Raise your arms toward the bomos, the palms of the hands directed toward the bomos, and declaim:
O Supreme Guardians of our Mysteries, behold me and hear me!
I ask you to aid me in accomplishing my work this day in the Celestial Temenos.
May this rite be performed in union with the Golden Chain of the Initiates.
May this rite simultaneously honor the eternal protective divinities of the Ogdoadic tradition on the invisible and the visible planes!
Through this spiritual communion, may the ancient Mysteries regain life in me and the world around me!
Silent pause.
May the powerful divinities be honored now!
Battery: 1
Declaim:
Grant this to me, O Gods, you who hold the rudder of sacred wisdom, and who, by lighting in the souls of men the flame of return, lead them back amongst the Immortals, whilst giving them, by the ineffable initiations of the hymns, the power to escape the dark cave and to purify themselves.
Grant this to me, powerful liberators.
Grant me, by knowledge of the divine books and by dissipating the darkness which surrounds me, a pure and holy light, so that I may know exactly the incorruptible God and the man/woman that I am.
May a wicked Genius never, whilst overwhelming me by ills, retain me indefinitely captive under the rivers of oblivion and far from the Gods!
May a terrifying expiation never enchain, in the prisons of life, my soul fallen into the icy rivers of generation, and which wants not to wander there too long!
So, O Gods, sovereigns of radiant wisdom, grant me, and reveal to one who hastens upon the ascending path of return, the holy ecstasies and the initiations which are at the heart of the sacred words!
Pick up the censer (or light another cone of incense). Maintain this position and say:
May all the powerful and immortal divinities be invoked now.
O powerful divinities, may this incense rise toward you as the testimony of my love and of my attachment to you!
O Goddesses and Gods who have always been present in this Celestial Temenos, grant me the power to work effectively!
Walk to the place where the statue of Athena is located in the temple, hence to the northwest, raise the incense, and say:
O Athena, be honored!
Walk around the temple in a clockwise direction and halt before each of the statues that you are visualizing. Proceed in the same way for each divinity whilst saying the same phrases. Raise the censer and say successively:
O Aphrodite, be honored!
Observe a moment of silence.
Walk to the right, stand in front of the next statue, raise the censer and say:
O Apollo, be honored!
Observe a moment of silence.
Walk to the right, stand in front of the next statue, raise the censer and say:
O Hermes, be honored!
Observe a moment of silence.
Walk to the right, stand in front of the next statue, raise the censer and say:
O Zeus, be honored!
Observe a moment of silence.
Walk to the right, stand in front of the next statue, raise the censer and say:
O Demeter, be honored!
Observe a moment of silence.
Walk to the right, stand in front of the next statue, raise the censer and say:
O Hephaestus, be honored!
Observe a moment of silence.
Walk to the right, stand in front of the next statue, raise the censer and say:
O Ares, be honored!
Observe a moment of silence.
Walk to the right, stand in front of the next statue, raise the censer and say:
O Artemis, be honored!
Observe a moment of silence.
Walk to the right, stand in front of the next statue, raise the censer and say:
O Hestia, be honored!
Observe a moment of silence.
Walk to the right, stand in front of the next statue, raise the censer and say:
O Hera, be honored!
Observe a moment of silence.
Walk to the right, stand in front of the next statue (southwest), raise the censer and say:
O Poseidon, be honored!
Observe a moment of silence.
Walk to the eastern side of the bomos, facing west. Raise the incense above the bomos in silence for a few seconds. Return the censer to its place on the bomos.
Raise both hands toward the sky and say:
Light and Life shall be born of the radiance of the Star and that Star shall mount the summits to illuminate forever.
I invoke the divine powers which are present in this sacred place!
All you Powers that are within me, chant in unison with my will and participate in the work that I accomplish this day!
Direct your palms at the great banner you previously visualized in the West and continue by saying:
May the Sacred Mysteries be celebrated once more!
Visualize the cup upon the center of the bomos surrounded by a bright golden light. When this visualization is definitely present, continue by saying:
I invoke the power of the Sun, Father of all things, animator of the world and of all beings, heart of the Theurgic and Hermetic traditions, so that he showers me with his benefits, now and for each moment of my life!
You, glorious dispensator of light and life, master of inner visions and the flash of prophecy, whose standard streaks the heavens with lines of golden fire! Divine holder of recovery and of hope, you who confers the insuperable joy, omniscient Lord of Day, may your power be with me!
Pick up the cup with your hands and raise it toward the sky. Then say:
O incomparable Hélios, toward you I raise this cup, symbol of my aspiration!
I pray you, O Resplendent One, to receive this witness of my rite in the light of your presence, so that this liquid will be charged with your living power!
May it thus become a veritable alchemical ferment, vivified by your blessing!
Partaking of this mystery, may the rays of the sun elevate my soul, leading me step by step upon the sacred way of return!
So mote it be!
Replace the cup upon the bomos.
Make four circumambulations around the bomos while visualizing the intensification of the solar light in the temple. During each of the circumambulations vibrate the phrase of the Ogdoadic Catena under your breath:
En Giro Torte Sol Ciclos Et Rotor Igne!
At the end of these four circumambulations, remain at the eastern side of the bomos, facing west. Direct your palms toward the cup. Visualize rays of golden light coming from the sky and surrounding you and the bomos.
Observe a silent pause. Lower your arms, hanging naturally on each side of your body.
Battery: 1
Raise the cup in both hands and proclaim:
Behold the visible presence of the Sun!
May his power purify my being and raise my soul toward the sacred temple!
Drink part of the liquid that is in the cup. Replace the cup upon the bomos. Be aware of this energetic liquid flowing into your energetic body.
Once this is done, sit and meditate for a little while.
Thereafter, rise, make the double Ave gesture and intone the Latin invocation of the Eternal, while maintaining this gesture:
Ave ortus omnium, tu ipse sine ortu;
Ave finis omnium, tu ipse fine;
Ave vita omnium, tu ipse ultra omnes mundos.64
Resume the Wand Posture.
Invoke the presence and protection of thrice-great Hermes, Father and founder of the Hermetic tradition.
Visualize his glorious presence at the western side of the temple.
Place your right hand flat upon your chest and say:
Thrice-great Hermes, Father and founder of the Ogdoadic tradition, I invoke you!
May your power protect me during my Theurgic rites, and in my daily life!
May I always render myself worthy of your protection!
Observe a moment of silence.
Battery: 8
Resume the Wand Posture.
Thus I, . . . say your name . . . , have acted as a true worshipper of the old ways.
May the light which was revealed to me remain in my being, accomplishing the Mysteries of the Hermetic tradition.
Exiting the Temenos
Kneel in silence facing the west.
Stand up.
Battery: 1
Make the double Ave gesture facing west and maintain this gesture as you say:
We give thee grace, thou the Most High, who infinitely surpasses all things. It is by thy grace that we have received the infinite light that permits us to know thee.
O thou, the only One, whom we invoke under many names, thou who givest to all beings thy paternal affection,
thy vigilant care, thy love, and whatsoever virtue there is that
is sweeter than these, hear our grateful voices! Thou hast endowed us, as thou hast endowed all humanity, with the intellect to know thee; the mind to accomplish our quest; the knowledge that we may take joy in knowing thee.
Let us rejoice, for thou hast shown thyself to us in all thy fullness. Let us rejoice, for thou hast deigned to place in our mortal flesh an immortal substance—for the sole means of rendering grace unto thee is to know thy majesty by using the gifts that thou hast given us.
O Eternal Constancy, we have known thy light supreme, which can be seen only by the spirit. We have understood thee, O Life of Life, O Thou who bringest all into being.
We have known in thee the eternal permanence of all nature. O God, let this hymn, this whole-hearted adoration, be an expression of our love.
We ask of thee only one favor, O Eternal One: that Thou wilt keep us constant in our love of knowing thee, and that we will never be far from this kind of life.65
Close your eyes for some moments and visualize that you exit the temenos and close its doors.
Perform the calyx as you did at the beginning and visualize descending the three steps of the Celestial Temenos.
Efface the visualization and regain complete awareness of your physical chamber of art.
You may then extinguish the flame upon the bomos, return everything to a state of order, and write some notes about the ritual.
Self-Test Seven
1. What is the difference between the use of the pentagram symbol in the Golden Dawn and the Aurum Solis?
2. Is the tool used to draw a magical symbol important?
3. Is there anything you need to banish from the world you live in?
4. Is there any difference between drawing a pentagram while vibrating a sacred name, or drawing it without the sacred name?
5. How many planetary hours are there in a day and how do you find the first one of a specific day?
6. Are the durations of the magical hours all equivalent?
7. How can you be sure of finding the correct planetary day?
8. When does the day begin in the Theurgic tradition?
The following questions are related to your own experience. It is good to use them as personal meditations.66
1. Write a few lines to explain the difference between magic and Theurgy.
2. Which element (among Earth, Water, Air, and Fire) seems for you the most important when you want to express your real personality and why?
3. Calculate the “real” day of your birth and see if you can find any connection with your personality.
4. After using the ritual of the Celestial Temenos, what divinity around the Temple is the most easy to visualize? Do you know why?
47. Famous astrologer (1574–1637) who worked extensively on occult philosophy.
48. If you are interested in the pentagram as it was used by the Christian Qabalists during the Renaissance, you can go to the website of the famous “Kabbalistic Order of the Rose-Cross” (www.okrc.org).
49. Translation: “And all these things exist for Eternity.”
50. Translation: “I am the child (as son) of the earth and of the starry heaven.”
51. According to the Corpus Hermeticum, the elements are considered as real spiritual powers and they are used as such in Theurgy.
52. See Glossary for the definition of a presigillum.
53. You will find more details about the calculations related to this example in the Appendix.
54. Melita Denning and Osborne Phillips, Planetary Magick: Invoking and Directing the Powers of the Planets (Woodbury, MN: Llewellyn Publications, 2011), 228–229.
55. This hymn is the central prayer of the Ecclesia Ogdoadica.
56. Denning and Phillips, Planetary Magick, 217.
57. Denning and Phillips, Planetary Magick, 219.
58. Denning and Phillips, Planetary Magick, 221.
59. Denning and Phillips, Planetary Magick, 222-223.
60. Denning and Phillips, Planetary Magick, 224–225.
61. Denning and Phillips, Planetary Magick, 226–227.
62. You can share your experiences on the public forums of the Aurum Solis website (http://www.aurumsolis.info).
63. This sentence can be found in a floor mosaic of the Baptistery of Florence. The text mixing old Italian and Latin can be approximately translated as followed: “I am the Sun, I am the wheel moved by the fire which makes the spheres turn.” This text is used as a mantra in several rituals and individual practices of the Aurum Solis.
64. Translation: Hail, Beginning of all things, Thou thyself without beginning; Hail, End of all things, Thou thyself without end;
Hail, Life of all things, Thou thyself beyond all worlds.
65. Asclepias XIV–41
66. You can share your thoughts about these questions on the Aurum Solis website.