Tarot Reading on COVID-19

General query on the Coronavirus using the seven card horseshoe spread.

After six cards were picked from a Thoth tarot deck that was spread out horizontally and face down it was noted that the only card that was face up was the Death card. Not wanting to skew the result with the decision of picking it up or ignoring it, I placed it back into the pack, reshuffled, then spread the remaining cards out again in order to pick out an unbiased final card. Despite this, I think the appearance of this card in this way was rather synchronistic considering the subject matter.

Results

  1. 3 of Swords. Saturn in Libra. Sorrow.
  2. 7 of Disks. Saturn in Taurus. Failure
  3. Ace of Cups.
  4. 8 of Cups. Saturn in Pisces. Indolence.
  5. 5 of Wands. Saturn in Leo. Strife.
  6. 6 of Disks. Luna in Taurus. Success.
  7. The Sun.

It doesn’t take an expert to spot the negativity apparent in this reading. Of the five small cards featuring the planet Saturn, only the 10 of Wands, Oppression, failed to make an appearance.

The first card, representing either the past or the first point being raised by the cards, is represented by Saturn in the sign of Libra and the Saturnian Sephira of Binah. Human grief and the after effects of suffering are clearly portrayed. The traditional astrological nature of the card’s Zodiacal decan, being the second of Libra, is a force that represents a hatred of evil. With Libra being seen the sign of justice and balance, and with the equilibrating force of nature coming under the influence of Libra’s ruler, Venus, and with Saturn representing old age and death, there is a symbolic connection to the destructive aspect of nature acting as the agent of sorrow apparent here.  

Representing the present moment is the 7 of Disks, where Saturn is once again the guest in the domain of Venus, though her nature here is that of natural effects and the ownership of possessions. Saturn’s role can be seen as akin to the negative force of nature in the form of old age, barrenness and death in the heart of spring, or perhaps a winter that lasted too long, leading to financial and physical hardship and the loss of wealth and possessions.

The Ace of Cups in the future placement suggests a positive turn of events in what appears to be a bleak present. It symbolises nature in the form of the feminine symbols of the lotus and the water of life and is derivative from the Moon, which is traditionally represented by nature goddesses such as Artemis and Diana and so can be seen as the completion of a natural cycle in its due course. In the context of a viral pandemic, that assumably means its waning back into obscurity.

The situation of the Coronavirus itself is summarised in the form of another Saturnian card, this time that of Saturn in Pisces, representing Indolence, or the failure to take proper action at the correct moment. This suggests that doing nothing is not an option and where we currently are is the result of a failure to act in an effective way. Mixed with the element of Water Saturn becomes a force of invasive sluggishness that bogs down the progression of natural and emotive cycles apparent in the Ace of Cups. Saturn’s force is truly pervasive at the moment, perhaps due to his approaching the end of his earthy domecile of Capricorn as he prepares to enter his more transformative and humanitarian domecile of Aquarius on 22nd March. Saturn’s movement from one sign to another on the cusp of winter and spring may be producing a last capricious act as he departs his more heartless abode for his more progressive one. Being a Saturnian arrangement, there is not likely to be a speedy outcome in this resolution. I will hazard a guess and say that the crisis will not be significantly diverted until Saturn has reached 5º Aquarius, where it will have shaken off its old energies more effectively, which, due to an upcoming period of retrograde motion (signifying a setback after an initial period of slow improvement), will not happen until January 29th 2021.

The External Factor in this reading was represented by the Five of Swords, which crosses the malefic energies of Mars and Saturn with the fiery and virile force of Leo. Such a combination would produce an effective and malignant power that has the capability of causing a lot of trouble. Yet here, for the first time, the energies of the Sun, the ruler of Leo, are brought into the equation, for the King of the Planets has the ultimate influence over each of the planets, even though they occasionally and temporarily bring him woe.

Representing ‘Hopes and Fears’ comes a more positive card, the 6 of Disks. Here, the Moon is in her exaltation in Taurus, representing the restoration of the natural order, while the Solar nature of the ‘6’ suggesting glimpses of hope appearing after times of darkness and difficulty.

Confirming the solar nature hinted at in the 6 of Disks is The Sun as the card symbolising the Final Outcome. Generally representing principles of hope and triumph, the appearance of the Sun, the rays of which provably destroy aggressive viruses, suggest that the strengthening of the Sun will signify the main turning point of the current crisis, though the Saturnian elements involved will not make this an overnight thing. While it’s notable that The Sun signifies recovery from illness in divinatory readings, it’s important to remember that it can occasionally signify sudden death.

Overall, the diagnosis is poor in the short term with a slow growth towards improvement in the summer months. This pretty much verifies what most of us currently guess to be the case, so while no great mysteries are revealed by this reading, it is interesting to note the synchronistic nature reflected in both the cards and the current zodiacal transit of Saturn, which was at the mystical 29º at the time of this reading, This position, known as the anaretic degree, is one in which a planet displays a final burst of violent energy before it shifts into the next sign.

However, with Saturn going retrograde on May 22nd, there may either be another, if slower, resurgence of the virus after what appeared to be a gradual improvement, or there may be some very Aquarian difficulties and instabilities with matters such as social order. These may remain in effect until Saturn returns to direct motion (September 29th at 25º Capricorn), and will improve again once he returns to Aquarius (December 17th), with his reaching 5º Aquarius on and immediately after January 29th signifying the conclusion of the most immediate issues.

The Serpent Dove

I recently discovered a post from an old blog of mine that I completely forgot I wrote. On re-reading it, I remembered that it was the seed that would gradually evolve into my forthcoming book Stellas Daemonum. The post itself came 10 days after a group Lunar Ritual that led to a sharp shift in my focus towards the huge influence that astrology had on Western Magic.

The aim of Stellas Daemonum is to reveal the line of evolution from the celestial magic apparent in the cultures of Egypt, Mesopotamia and Greece, which, via the Gnostics, the Neoplatonists, the Byzantines and the Arabs, went on to influence much of what we recognise in Grimoires such as the Key of Solomon. Following those introductory chapters, the bulk of the material found in the book is dedicated to presenting a much-elaborated list of entries for ninety-three of the spirits found in texts such as the Testament of Solomon, the Lemegeton, the Pseudomonarchia Daemonum, the Book of the Offices of Spirits, the Livre des Esperitz and several more. Then, by explaining the magical, linguistic, physical and cultural origins of the names and forms of each of the spirits found in this grimoiric volume in detail, running conclusions are drawn regarding the infernal, elemental, lunar, planetary and stellar principles that each of them resonate with.

An initial link to the book, which is due for release via Red Wheel/Weiser in 2020, can be found here.

In the meantime, although the tone and content of Stellas Daemonum are completely different in nature to it, here’s the old post that started the whole project rolling.

“And I Solomon, having heard this, glorified God. And though I marvelled at the apology of the demons, I did not credit it until it came true. And I did not believe their words; but when they were realized, then I understood, and at my death I wrote this Testament to the children of Israel, and gave it to them, so that they might know the powers of the demons and their shapes, and the names of their angels, by which these angels are frustrated. And I glorified the Lord God of Israel, and commanded the spirits to be bound with bonds indissoluble.”

– Testament of Solomon, 66.

My recent learning processes have led me to the conclusion that the origin of all religion, magical and spiritual phenomenon, like everything else that exists, is stellar in nature, and the ideas I’ve expressed about the Zodiac being a manifestation of ‘God,’ alludes to that stellar totality. The trillions of stars that surround us are a reflection of the vast plurality of divine forces that their existence symbolises. And just as we can call that collective of galaxies, constellations, stars, planets, moons and asteroids ‘the Cosmos,’ so may we also call it ‘God.’ If we dislike that term through reasons of conditioning, however, we can call it ‘the Divine,’ ‘the All,’ or ‘the Universe’ instead. It really doesn’t make a difference.

As per the maxim of Hermes, what goes on out there in the universe also goes on in here, inside of us, and vice-versa. This maxim is also the basis of astrology in which the movement of celestial bodies is reflected in the world around us as well as within our own psyches. The division between the ‘higher’ (or divine influence) and the ‘lower’ (that which is observably manifest), however, is ultimately an illusion, though due to our inherent ignorance, we maintain this separation until we experience Gnosis. A convenient but temporary bridge that can connect these illusory states into something resembling unity lies in what we name the sub-lunar aspects of the internal and external manifestation of the Divine which is both unseen and physically manifest at the same time.

This borderlands between the realms of the sub-lunar is named as ‘Qesheth,’ meaning ‘bow,’ in the Qaballah. This signifies the paths of Qoph, Shin and Tau that connect Malkuth to the Sephirah of Yesod, Hod and Netzach, which represent the Unconscious, the Lower Intellect and the Aesthetic senses. Elsewhere, another such bridge is called Bïfrost, the Rainbow Bridge that connects Midgard, the realm of men, with Asgard, the realm of the gods. In Persian lore a bridge with the exact same function was the Chinvat Bridge, which was guarded by two canine sentinels which not only act as the gatekeepers to the celestial realms beyond the bridge, but also to the chthonic chasms below it. Working with such liminal spaces, therefore, grants access to both the celestial and chthonic realms, as is seen in the myth of Odin hanging himself from the heights of the World Tree before descending to its lowest roots to sacrifice a portion of himself to the Waters of the Well of Wyrd. This sacrifice is reflected across the human cultural spectrum in the myth of the Descent into the Underworld, the reward of returning alive from brings the gift of divine insight.

By working with the denizens between the material and invisible realms, one realises the nature of the vertical pillar that begins in the depths of the underworld and rises like a serpent to the celestial crown of the heavens, as symbolised by the fixed star Polaris at its apex, around which the Great Dragon, flying free, sets its guard. In such paradigms, the angels that Solomon set over the demons he conjured reflect our own innate, if obfuscated, sense of unified consciousness. As stated above though, the division between the concepts of ‘higher’ and ‘lower’ expressed here is ultimately an illusion. By ‘reconnecting’ the ‘angels’ and ‘demons,’ one does nothing but realise their true, unified nature.

A Gnostic cognate in which a similar concept of wholeness is found in the name of Abrasax. This name represents a complete and undivided circle and signifies time, the cosmos and the Self in a single, unified form. By understanding the essential oneness of these allegedly ‘high’ and ‘low’ aspects of extraneous entities into a single Unity (and, by extension, the ‘celestial’ and ‘chthonic’ aspects of our own natures), one comes to realise what the core of the Great Work is all about.

Ruru Bhairava

Ruru

I salute the Bhairava with the deer,
Who is like pure crystal and a destroyer,
Who has three eyes, blesses, and is peaceful, young and nude,
Who holds a hatchet, a deer, a drinking goblet and a sword in his hands,
Who has the armed Mahesvari by his side who is smiling and rides on a bull.

Ruru Bhairava is the Bhairava who is a Teacher. He is the Divine Educator and can make people strong, helping them to overcome enemies and hold sway over others. His colour is pure white and he is adorned with ornaments set with rubies. He carries an akshamala, an elephant goad, a book and a veena. He rules the South East, rides an Ox and is associated with the Sun and the Nakshatras Krittika, Uttaraphalguni and Uttarashadha, which begin at 26º 20 of the three Fire signs in the Sidereal Zodiac. His mantra should be repeated 9, 21, 108 or 1008 times, and is as follows:

“Om Hreem Shreem Kleem Shreem Shreem Kleem Shreem Sarvaraja
Vasheekaraya Sarva Jana Mohanaya Sarva Vashyam Sheeghram
Sheeghram Shreem Kleem Shreem Swaaha”

The eight manifestations of this aspect of Bhairava, with translations of their names, are:

Ruru – A dog, deer or other wild creature
Kroḍadaṃṣṭra – The Tusk of a Hog
Jaṭādhara – An Ascetic with Matted Hair
Viśvarūpa – One who Exists in All Forms
Virūpākṣa – Deformed or unusual number of Eyes
Nānārūpadhara – In the form of Gnosis
Vajrahasta – Impenetrable Hand
Mahākāya – Large-bodied

His consort is the Matrika Mahesvari, a manifestation of Parvati and the shakti of Shiva. She helps one overcome the forces of Degeneration and Dissipation, is depicted seated on the Bull, Nandi, having two or four hands and three eyes and holds a trident and a drum in two of her hands, while the other two are held in the Abhaya and Varada mudras. She is adorned with serpent bracelets, the crescent moon, a headdress formed of piled, matted hair with a serpent on it and wears a serpent around her neck. Her mantra is:

“Om Sri Siddha-linga Prasanna Subhamastu Durni mantra-vu Beem Namo Bhagavatey Maha Pra-laya-kaala Durgi Shakini Brahmhi Maheshvari Sarva Maarita Sarva Duurita Nivaarini Bheem Hraam Hreem Hruum Hrtem Hrom Hroum Hram Hrah Mama Raksha Raksha Huum Huum Hum Hum Mama Shallamya-siddhi Beem Patuu Svahaa”

Mahesvari

Asitanga Bhairava

Asitanga

I meditate on the Dark Bhairava who fulfils all desires,
Who is forever, who has three eyes, who blesses and is peaceful,
Who wears a skull garland, is golden, and is the Lord of Mercy,
Who shines in his ear globes, and holds a mace and skull,
Who is young and nude,
And holds an arrow, vessel, conch, bead chain and ear globes,
Who wears a snake as a sacred thread, and is well-ornamented,
Who is with the Goddess Brahmani,
Who rides on a swan and is good to look at.

Asitanga Bhairava is the Bhairava who has Dark Limbs. He has a golden complexion, gives creative ability, fulfils all desires, removes curses and guards the East. He rides a swan and is associated with the planet Jupiter and the Nakshatras Punarvasu, Vishaka and Poorvabhadrapada which begin at 20º Libra, Aquarius and Gemini in the Sidereal Zodiac. His mantra should be repeated 9, 21, 108 or 1008 times, and is as follows:

“Om Hreem Hraam Hreem Hrum Jam Klaam Kleem Klum Brahmi Devi Samethaya Asithaanga Bhairavaya Sarva Shaapa Nivarthitaya Om Hreem Phat Swaaha.”

The eight manifestations of this aspect of Bhairava, with translations of their names, are:

Asitāṅga – Black-limbed
Viśālākṣa – Large-Eyed
Mārtāṇḍa – The Sun
Modakapriya – Lover of Pleasure
Svacchanda – One’s own will
Vighnasantuṣṭa – Satisfactory Removal of Obstacles
Khecara – Moving in the Ether
Sacarācara – Comprehending Everything

His consort is the Matrika Brahmani, who is the shakti of Brahman. She is an aspect of Sarasvati, is yellow in colour, has four heads, holds a rosary or noose, a water pot, a lotus stalk, a book, a bell and is either seated on a swan, or is shown seated on a lotus with a swan on her banner. She wears various ornaments and is distinguished by her basket-shaped crown called a karaṇḍa mukuṭa. She represents the overcoming of Desire, and her mantra is “Om Brahmayai Namah.”

Brahmani

Ashta Bhairava and the Nakshatras

Ashta Bhairava
Starting with the next Full Moon and continuing daily until the celebration of Bhairava Ashtami, I’ll be posting a nine-part series on the connections between Shiva in his form as Mahakala Bhairava and the Vedic Lunar Mansions or Nakshatras. This series will reveal the forms of the Ashta Bhairavas (the eight major manifestations of Bhairava), the Nakshatras they are associated with, their consorts, their mantras and the seven other Bhairavas that each of the Ashta Bhairavas in turn manifests.

Before that, here’s some details about the Nakshatras themselves that will assist with aligning each of the Ashta Bhairavas to their corresponding Asterisms and Mansions. As most of us westerners tend towards using the Tropical Zodiac, the equivalent Tropical degrees have been included. Note also that the Vedic Mansions are twenty-seven in number and divided into segments of 13º 20′ rather than the twenty-eight mansions of 12º 51′ our own system inherited from the Arabic Manzils. With the Moon’s transit averaging about 13º 12′ each day, each Nakshatra lasts about a day give or take up to around five hours either way depending on the ‘speed’ of the Moon.

Nakshatra Meaning Asterism Sidereal º Tropical º
Ashwini The Heavenly Twins β and γ Arietis (Sheratan) 0º Aries 26º Aries
Bharani The Bearer 35, 39 and 41 Arietis 13º 20′ Aries 9º 20′ Taurus
Krittika Pleiades Alcyone 26º 40′ Aries 22º 40′ Taurus
Rohini The Red One Aldebaran 10º Taurus 6º Gemini
Mrigshirsha The Deer’s Head λ and φ Orionis (Meissa) 23º 20′ Taurus 19º 20′ Gemini
Ardra The Moist One Betelgeuse 6º 40′ Gemini 2º 40′ Cancer
Punarvasu Two Restorers of Goods Castor & Pollux 20º Gemini 16º Cancer
Pushya The Nourisher Asellus Borealis & Asellus Australis 3º 20′ Cancer 29º 20′ Cancer
Ashlesha The Embrace Alphard & Minchur 16º 40′ Cancer 12º 40′ Leo
Magha The Bountiful Regulus 0º Leo 26º Leo
Purvaphalguni First Reddish One Zosma 13º 20′ Leo 9º 20′ Virgo
Uttaraphalguni Second Reddish One Denebola 26º 40′ Leo 22º 40′ Virgo
Hasta The Hand Alchiba, Kraz, Algorab & Minkar 10º Virgo 6º Libra
Chitra The Bright One Spica 23º 20′ Virgo 19º 20′ Libra
Swati Very Good Arcturus 6º 40′ Libra 2º 40′ Scorpio
Vishaka Forked (Radha) Zub’genubi & Zub’schemali 20º Libra 16º Scorpio
Anuradha Following Radha Akrab & Dschubba 3º 20′ Scorpio 29º 20′ Scorpio
Jyeshta The Eldest/Most Excellent Antares & Palhaukale 16º 40′ Scorpio 12º 40′ Sagittarius
Mula The Root Shaula 0º Sagittarius 26º Sagittarius
Purvashadha First of the Invincible Ones Kaus Media & Kaus Australis 13º 20′ Sagittarius 9º 20′ Capricorn
Uttarashadha Second of the Invincible Ones Nunki 26º 40′ Sagittarius 22º 40′ Capricorn
Shravana Hearing Altair 10º Capricorn 6º Aquarius
Dhanishtha Most Benevolent δ Delphinum 23º 20′ Capricorn 19º 20′ Aquarius
Sathabhistha A Hundred Healers γ – λ Aquarii 6º 40′ Aquarius 29º 40′ Aquarius
Poorva Bhadrapada The First with Lucky Feet Markab & Scheat 20º Aquarius 16º Pisces
Uttara Bhadrapada The Second with Lucky Feet Algenib 3º 20′ Pisces 29º 20′ Pisces
Revati Prosperous ζ Piscium 16º 40′ Pisces 12º 40′ Aries

The Ashta Bhairavas each rule over three Nakshatras, with the exception of Bheeshana Bhairava, who rules over six. As well as being necessary for eight Bhairavas to have rulership over twenty-seven Nakshatras, this also occurs due to Bheeshana’s planetary association with both the South (Ketu) and North (Rahu) Lunar Nodes. Details of their Consorts and the directions of their Guardianships are also given below.

Nakshatra Bhairava Planet Consort Direction
Ashwini Bheeshana Ketu Chamundi North
Bharani Kapala Venus Indrani Northwest
Krittika Ruru Sun Mahesvari Southeast
Rohini Krodha Moon Vaishnavi Southwest
Mrigshirsha Chanda Mars Koumari South
Ardra Bheeshana Rahu Chamundi North
Punarvasu Asitanga Jupiter Brahmani East
Pushya Unmattha Saturn Varahi West
Ashlesha Samhara Mercury Chandika Northeast
Magha Bheeshana Ketu Chamundi North
Purvaphalguni Kapala Venus Indrani Northwest
Uttaraphalguni Ruru Sun Mahesvari Southeast
Hasta Krodha Moon Vaishnavi Southwest
Chitra Chanda Mars Koumari South
Swati Bheeshana Rahu Chamundi North
Vishaka Asitanga Jupiter Brahmani East
Anuradha Unmattha Saturn Varahi West
Jyeshta Samhara Mercury Chandika Northeast
Mula Bheeshana Ketu Chamundi North
Purvashadha Kapala Venus Indrani Northwest
Uttarashadha Ruru Sun Mahesvari Southeast
Shravana Krodha Moon Vaishnavi Southwest
Dhanishtha Chanda Mars Koumari South
Sathabhistha Bheeshana Rahu Chamundi North
Poorva Bhadrapada Asitanga Jupiter Brahmani East
Uttara Bhadrapada Unmattha Saturn Varahi West

Here, the Bhairavas are also restored to the order of their directional guardianship, which starts in the East and revolves clockwise.

Bhairava Meaning of Name Direction Colour
Asitanga Black-limbed East Gold
Ruru A Dog or Deer South East Pure White
Chanda Fierce South Blue
Krodha Wrathful South West Smoke
Unmattha Mad, intoxicated West White
Kapala Skull North West Yellow
Bheeshana Dreadful, Horrible North Red
Samhara Annihilation North East Lightning

From what’s been presented above, it’s clear that each Bhairava aligns with a specific celestial body and portion of the Moon’s transit around the Zodiacal signs. With each Bhairava forming a part of the greater whole of Mahakala Bhairava,  all twenty-seven mansions and nine planets (each of which is represented three-times) can be seen as aspects of the greater whole of that great and terrifying form of Shiva that is Lord over Time, Death and the Universe. The rest of this series will look into each of the Ashta Bhairavas in more detail and will conclude, on Bhairava Ashtami, with a summary of That which they constitute a part of.

Mars Conjunct Aldebaran

Notre Dame

The tragic news of a fire destroying parts of a wonder of art and architecture like Notre Dame Cathedral yesterday, as well as the simultaneous fire that destroyed part of Al-Aqsa mosque in Jerusalem, saw a tight conjunction between Mars and the Fixed Star Aldebaran at 10º Gemini. Traditionally, Aldebaran’s conjunction with Mars is wont to bring destruction and accidents, and with both celestial bodies sitting in House IX, the House of Religion and Philosophy, at the place and time of the French fire’s outbreak (approximately 18:30, Paris time) the auspicious activation of a major destructive event instigated by fiery Mars and Marsian Aldebaran is credible. Furthermore, in the Sidereal Zodiac—which is that deemed most relevant to Mundane Astrology—the Lunar Mansion Al Dabaran, named after its leading star, is particularly associated with the destruction of buildings. That there were two such fires simultaneously could be seen as a manifestation of the twin or dual aspect of Gemini.

Jupiter, the planet which represents religion, gods and worship, stationed retrograde at 24º 21′ Sagittarius on 10th April, just 30′ shy of the face of the fixed star Shaula, and was positioned at 24º 19′, a small orb of 0º 32′ away from this star (which the Arabs named ‘the tail of the Scorpion’ and is known for its  Marsian and Mercurial properties) at the time the fire was detected. In Paris, Jupiter’s position in House III where it formed a loose departing square with Shaula’s other resonant planet, Mercury—the ruler of both Gemini and House III, which was in its detriment and fall in the twenty-ninth degree of Pisces, in that sign’s Marsian decan—may have assisted with the quickness with which the fire spread.

In Jerusalem, the site of the Al-Aqsa mosque—the third most revered place of worship  for Muslims—Mars and Aldebaran were located in House VIII, which is strongly influenced by Mars and Scorpio.

The fate of Notre Dame (which has some personal significance to me as I proposed to my wife while sailing past it on the Seine back in September 2016), brought to mind the lightning strike that destroyed the roof of York Minster on July 9th, 1984. Mars sat conjunct with the star Zubenelgenubi, the Southern Claw of the Scorpion—a star of the nature of Mars and Jupiter—at 14º Scorpio at that time, though more fitting to that event was the conjunction of the shocking sky god Uranus with Antares, then at 9º Sagittarius, which sits almost exactly opposite Aldebaran and is also destructive and Marsian in nature. Aldebaran was conjunct the Ascendant at the time that the fire brigade arrived on the scene at York Minister (approx 02:15, meaning the fire probably broke out around 02:00), while Antares was approaching the Descendant and Aquarius, the sign of Uranus’s domecile, was on the cusp of the Midheaven. Jupiter was also retrograde at the time of the York Minster fire, as it was at the time of yesterday’s twin fires.

I hope both of these mighty examples of human culture and endeavour will recover from the unpleasant setbacks that have befallen them, and I express sympathy and goodwill to all  those impacted by the fires. York Minster was eventually repaired and thrives today and hopefully Notre Dame and Al-Aqsa will recover too.

Jupiter in Sagittarius

Jupiter giving fire to Vesuvius - Joseph Heim

Tomorrow, November 8th,  sees Jupiter entering Sagittarius at 12:39 pm GMT. Not only does this occur on the day of Jupiter but also within its planetary hour, making it a highly auspicious day for works with this planet. This transit begins with Jupiter exactly at the point of the Midheaven, meaning that just two minutes later Jupiter also enters the Ninth House, which is influenced by both Sagittarius and Jupiter and governs matters relating to religion, philosophy, dreams and long journeys.

The Greater Key of Solomon gives Jupiter the following qualities: Obtaining honours; Acquiring riches; Contracting friendships; Preserving health; Arriving at all that one Desires; Invisibility; all Extraordinary, Uncommon and Unknown Operations.

On the day this transit begins, I plan to construct a Talisman made of tin, the metal that resonates Jupiter’s qualities, in the first planetary hour of that day (07:05 – 07:52 GMT), which will then be consecrated as Jupiter enters Sagittarius during the second planetary hour of Jupiter. That day’s third Jupiterian hour (18:49 – 20:03 GMT), also sees the Moon entering Sagittarius at 18:58 and going precisely conjunct with Jupiter at 19:05. This would therefore be a good time to further internalise the effects of the Talisman into one’s unconscious strata, particularly the realm of dreams due to the influences Sagittarius has over them.

The final Jupiterian hour of the day (03:26 – 04:40 GMT) would then be a fitting time to set one’s alarm for with the intent of meditating on or reciting a prayer or devotion to Jupiter in order to complete the day’s work and hopefully result in some relevant dreams.

The Greater Key also gives seven planetary seals for Jupiter with more specific effects attached to them, which are:

1. Possessing treasures
2. Acquiring glory, honours, dignities, riches, and all kinds of good, together with great tranquillity of mind; also to discover Treasures and chase away the Spirits who preside over them
3. Defends and Protects against spirits, causing them to be obedient.
4. To acquire riches, honour and wealth (when Jupiter is in Cancer).
5. Granting Visions
6. Protecting against all earthly dangers
7. Power over poverty and driving away all spirits that defend treasures.

It is the second seal that I shall inscribe onto the tin.

Second Talisman of Jupiter

In the centre of the Hexagram are the letters of the Name AHIH, Eheieh; in the upper and lower angles of the same, those of the Name AB, the Father; in the remaining angles those of the Name IHVH. I believe the letters outside the Hexagram in the re-entering angles to be intended for those of the first two words of the versicle, which is taken from Psalm cxii. 3:– ‘Wealth and Riches are in his house, and his righteousness endureth for ever.’ The verse is from Vulgate, Ps.111:3: gloria et divitiae in domo eius et iustitia eius manet in saeculum saeculi. (Joseph Peterson).

The sigils of Jupiter, the Archangel Zadkiel, the Intelligence Jophiel and the Spirit Hismael are also engraved onto the tin.

Tzadkiel
Seal of Zadkiel

Jupiter

In the Second Hour of Jupiter, the ritual is performed.

Suitable robes are worn, Cedar is burnt and four blue candles light the temple.

  1. LBRP
  2. Invoking Hexagram Ritual of Jupiter
  3. Invocation

The Invocation of Jupiter

(4 knocks)

Procul, O procul este profani!

O Jove, much-honour’d, Jove supremely great,
To thee our holy rites we consecrate,

“Our pray’rs and expiations, king divine,
For all things to produce with ease thro’ mind is thine.
Hence mother Earth and mountains swelling high
Proceed from thee, the deep and all within the sky.
Saturnian king, descending from above,
Magnanimous, commanding, sceptred Jove;
All-parent, principle and end of all,
Whose pow’r almighty shakes this earthly ball;
Ev’n Nature trembles at thy mighty nod,
Loud-sounding, arm’d with light’ning, thund’ring God.
Source of abundance, purifying king,
O various-form’d, from whom all natures spring;
Propitious hear my pray’r, give blameless health,
With peace divine, and necessary wealth.”

The Talisman is then uncovered and fumigated with cedar with great intent to call down the forces of EL through the Heavenly Sphere of TZADDIQ to be divested into the Archangel ZADKIEL, the Intelligence JOHPHIEL and the Spirit HISMAEL into the Talisman.

Then over it is recited:

  1. The Emerald Tablet

“Here is a true explanation, concerning which there can be no doubt.

It attests: The above from the below, and the below from the above -the work of the miracle of the One.

And things have been from this primal substance through a single act. How wonderful is this work! It is the main (principle) of the world and is its maintainer.

Its father is the sun and its mother the moon; thewind has borne it in its body, and the earth has nourished it.

The father of talismen and the protector of miracle, whose powers are perfect, and whose lights are confirmed,a fire that becomes earth.

 Separate the earth from the fire, so you will attain the subtle as more inherent than the gross, with care and sagacity.

It rises from earth to heaven, so as to draw the lights of the heights to itself, and descends to the earth; thus within it are the forces of the above and the below;

Because the light of lights within it, thus does the darkness flee before it.

The force of forces, which overcomes every subtle thing and penetrates into everything gross.

The structure of the microcosm is in accordance with the structure of the macrocosm.

And accordingly proceed the knowledgeable.

And to this aspired Hermes, who was threefold graced with wisdom.”

The talisman is then covered and hidden.

During the Third Planetary Hour of Jupiter the Talisman is combined with a Talisman of Luna at the precise time where the Moon and Jupiter form their conjunction and a statement of intent is made to both talismans that they join forces to bring the benefits of Jupiter into the dominion of Luna. Fumigations to each planet are burnt, being Cedar and Jasmine.

During the Fourth Planetary Hour of Jupiter sleep is broken and prayer and meditation is entered into to complete the day’s petitions. Banishing and Licenses to depart are performed the following morning when the day of Jupiter has passed.

XXX: Bears

Herne

XXX DOBIH

Servitors: Balabos, Badad, Holop.

The word at the outer edge of the Square, DOBIH, derives from the Hebrew דוב (dob), ‘bear.’ The spirit name apparent in the central cross relates is that of Balabos, which comes from the Hebrew term בעל הבית‎ (ba’al ha-beth), meaning ‘Master of the House.’

The Vision

The vision began with a focus on the word DOBIH which then became further focussed on the letter B (for ‘Bear,’ I sensed) in its centre. Then a cave appeared with a large bear wearing a crown standing on its hind legs guarding its entrance. The bear approached me, making me fear it would maul me, but it only wished to sniff out the Square that I held in my hand. It turned away from me peaceably when I allowed it to inspect what I held, then it departed into the cave. I followed it inside and was greeted by the stench of rotting meat. Around me were the cadavers of many dead animals, with the most prominent being the skull of a horse.

I descended into the cave, where a soft, chiming, echoing choir of voices could be heard in the distance below. I came to a gentle blue river with a milky white sheen to its surface in that deep place and entered the water. I became aware that this was a reflection of the Milky Way and was washed along on its flow until it came to a waterfall. Instead of plunging to the ground far below, however, I remained breathless and bodiless in silent space and glided at will to the ground below.

Awaiting me was an old man driving a rickety wooden cart. He was quite old and wore a ruined top hat, and donned a wispy beard without a moustache, had ruddy red cheeks and had squinting, watery eyes. We were in a dark, rocky landscape quite unsuitable for driving a wagon over, and above me in the sky was a full moon and the constellations of Ursa Major and Ursa Minor, with the latter clearly orbiting the Pole Star. He offered me a ride in his cart and we headed North with Polaris before us. I noticed that the horses that pulled it, one of which was brown and the other black, were very thin and gave off the cold aura of death. He chided me for accepting a ride in such a land, as it was a place I knew nothing about. I asked him what sort of place it was and once again the word DOBIH appeared in my mind’s eye. From this, I accepted that this was the astral landscape unlocked by the Square.

As we trundled on, I became aware that we were being followed by bears, but the wagon driver informed me that I was quite safe as long as I remained in his vehicle. Then we came to a ford which was set down a bank that was too steep and rocky for the wagon to descend. He let the horses off their leashes and asked if I would assist him in pushing the cart down the bank, which I did, noticing that it was strangely light. Then the driver reattached it to the horses so that they could pull it across the shallow waters of the river, but on the other side, he asked once again if I would help him pull it back up the other bank. Doing this was somewhat harder than leading it down the bank, and led to me receiving wounds to my right hand from the splinters of the wood of its pull-handle. Looking at the wound after we got the cart up the opposite bank, I saw that the splinters had caused seven wounds which formed the shape of the Hebrew letter Zayin. The driver instructed me to mix the blood with the waters of the river we had just passed, and on doing this, the sky lightened to that of dawn. In the sky, the Sun lit the sky and Mercury and Venus could both be seen rising with it. Heading towards them, we continued eastward over the rocky land.

After a short distance I noticed a large, primitive-looking, large-toothed skull on the horizon that looked like a fortress at first, but as we approached it, it seemed to reduce in size to that of a small house and it had the appearance of the skull of a crow or raven rather than the fanged, hominid shape I had first seen. When we reached the skull, the driver informed me to leave the cart and go and take refuge inside the skull. I did this and sat inside waiting for something to come. Shortly afterwards, the seven trailing bears appeared and formed a circle outside the skull. Inside, on the floor I spotted a large rock which I picked up and inspected. On it was engraved the symbol for alchemical Sulphur.

After a brief period, the eighth figure appeared outside the skull-house, coming in the form of a man with the skeletal, antlered head of a stag. The figure came to the entrance of the skull-house and drew a sword. With it, he drew the sign of Alchemical Salt in the Earth and then thrust his sword into the centre of it. On doing this, all of the Earth around the skull-house disappeared into a void of nothingness. I stepped from my refuge into the stillness, where the stag-headed figure informed me that it was this state of Nothingness that I should be aiming for in my Work, and that the visions of the Squares were all guides in same way of how to achieve this state. On hearing this, I found myself on a cold shore, over which the sun set. Facing West, I saw a rickety boat, similar in its state of disrepair as the wagon I had earlier travelled. I thought about heading out towards the boat but was told that this was not the time to do such a thing, as the boat and the sea represented the journey to the lands beyond life. I sat patiently at the shore waiting for something to happen, but nothing did. After a few more moments, an Eagle flew towards me from over the sea and told me that there was nothing else to see in this vision. Accepting that, I ended the session.

Notes

The wound I received in the shape of the letter Zayin represents the number seven and has the meaning ‘Sword,’ both of which are relevant to this vision. Zayin is also related to Gemini in the Tarot, so this may also be a signal to pay attention to something relating to Gemini. See the visions pertaining to A Lion and A Wild Cat for specific references to Gemini, though the relevance may relate to a future rather than past vision.

Alchemical Sulphur represents the active male principle, being concordant with Fire and the Sun.

The appearance of the Sun with Mercury and Venus after I mixed my blood with the waters of the river may represent the feminine principle, with Alchemical Mercury representing the passive female element, as does the planet Venus.

Alchemical Salt represents the element of Earth that becomes purified through the interaction of Sulphur and Mercury. The striking of the Earth by the sword in the centre of the symbol for Salt represents the purification of matter in such a way, with the Sword being used to do so being reflected in the letter Zayin appearing in the wounds on my hand. Seven also relates to Venus in Qabalistic Magic, the number of stars in Ursa Minor as well as the number of stars in the Big Dipper asterism of Ursa Major.

The boat on the sea was similar to the one seen in the vision of Trees, in which the spirit in the form of an old man departed over the sea.

The names of the two ‘new’ spirits seen in this vision are Badad – בדד (badad), whose name means ‘alone’ or ‘solitary’ and Holop – חלוף (cholop), whose name means ‘transitory’ or ‘ephemeral.’

The Square was constructed with the Moon at 3º Taurus and scried with the Moon at 22º Scorpio. Venus was transiting the sign of Scorpio at the time of the scrying, where she is in her Detriment, as was the other benefic, Jupiter, Together they represent the male and female benefics resident in a Marsian, malefic sign, though the general energies of Scorpio, being the sign that Mars rules ‘at night’ are those of his passive, ‘inner’ qualities.

XXIX: Eagles

les-harpies-a
XXIX NESIKER

Servitors: Igarag, Manties, Mara, Katsin, Irminon, Ismerik, Sigis, Gesegas, Kosem, Erimites, Nasi, Ramoras, Izozon, Isagas, Romoron, Soterion, Negen, Nagar.

The word at the outer of the square, NESIKER, derives from the Hebrew נשר (Nesher), ‘Eagle,’ with the word forcibly split by the word IGARAGI in the central cross, which is a mirrored expression of the spirit name Igarag, which expresses concepts relating to coldness, ice, crystals and frosts.

The Vision

Bright pin heads of lights, like stars, appeared in a black sky accompanied by xylophone music before water poured out of the blackness, as though from a cup, into the earth below. Pouring into the domed vessel of the Earth, the water ran down a hillside to create a river that ran down to a pool in the basin of a valley. It was twilight in that place, which had the feel of a place in-between.

I walked to the edge of the pool and in its reflection saw the face of an eagle looking back at me. I looked around to see if it was above me, but there was nothing else visible in the growing blackness of the sky. I looked to the water again and saw the eagle, appearing more solid now, and then his reflection jumped out of the water and he flew onto my right shoulder. I turned to face him and looked into his eyes and received his communication. He explained, in a slow, deep voice, how he had descended from the highest pinnacles of the universe, but could only communicate through the reflections of things, such as in waters and reflective surfaces, in this place as the naked eye could not perceive him. I understood that the form of him that I looked upon was only visible as it had manifested via its reflection in the water, but was not truly him. I was aware at this point that other eagles were circling the black skies overhead, though when I looked up to try and see them, I found them to be completely invisible. The eagle then told me that its eyes were the reflective surface I could look into in order to receive a vision from him.

On doing that, I had a vision of two men sat at a table before a drawn curtain in a pub, inn or some other kind of public place. I recognised one of the men as a friend of mine who shares the same first name as I do, but on approaching the table, I realised that both men were actually me. I assumed the identity of one of these versions of myself and looked across to the other version who sat on the opposite side of the table. Looking at the table, I saw that me and my doppelganger were playing cards and the card I had just drawn was the Five of Diamonds. I looked to see what the other cards on the table were and saw that every card in my splayed-out deck was the same as that which I had just drawn.

Then the Eagle began to speak in its slow, low voice again. It asked me how I would really respond to myself if I were another person. How would I communicate with me? What would I think of me? How would I judge me as another would, and how would I deal with me when I was being difficult or confrontational? These questions, it said, were prompts to deal with myself in all of my reactions, opinions, behaviours and patterns as though I were an external entity watching and observing such things with detachment, as though I were outside of myself. The ‘other self’ I looked upon opposite me, it said, was the part of oneself that could only be viewed in the mirror, and was not the same aspect of self as the one who does the viewing.

Once this message had been delivered, the drawn curtains I had been sat next to were opened to reveal a strange, infernal scene unfolding in the world outside. The lands were grey and the skies were black and red there; and from the Earth long, white bones jutted into the air like jagged spears. Around the bones harpies and gorgons roamed, their bodies those of women with their arms entwined with serpents and their faces blank of features save for the inverted muzzles of wolves with their fangs bared protruding from their foreheads. Their shoulders were mounted by great, leathery bat’s wings and when they thrust their groins towards me and parted their bare legs, they birthed swarms of bats that bit into my flesh with tiny, metallic teeth that ripped small chunks away from my body with each bite. In the sky above them, an armoured man wearing a black helmet with long, metal bull-horns flew on the back of a great eagle watched on.

After the unfolding of this hellish vision, the eagle spoke again on the nature of hell, commenting that it represented the state that the human mind most easily fell into, as it was easier to descend a difficult slope or fall into a hole in the road than it was to ascend a steep hill or climb a tall ladder. Ultimately though, he informed me, none of what I had witnessed represented objective reality and hell was nothing but a trap that we force ourselves into, for the human mind finds it easier to imagine its torments than its delights. To demonstrate the reality of this, he instructed me to invert all I had seen in hell to a heavenly equivalent. This I did with ease, making the gorgons angelic and golden in their appearance, while the landscape glowed with sunlight over verdant meadows as soft clouds scuttled by on the wings of sweet breezes.

Yet something about this vision was far less real than that of hell, for my mind could not imagine anything of this perfect scenario not dying, souring or ending in some way. This demonstrated to me that the human psyche is far closer to hell than heaven, as with death as its permanent reminder and great terror, nothing good could ever be seen to be more than a brief reprieve. Hell and its torments, however, could never let us down in terms of their longevity and permanence. The lesson the Eagle sought to teach was that all such ideas were nought but illusion. Hell and Heaven are but mirrors of each other in the human state of being, it said, with each being just as transient as the other. What the mind should strive to do was establish the same lack of identification as that which was advised in the previous scenario where I had sat opposite my doppelganger and observed it without any sense of emotional identification.

With this said, the heavenly scenario faded and I stood next to the pool again where the skies were once more those of twilight. As a parting gift, the eagle gave me a burning torch, advising me to use its light to guide myself through this world’s permanent, semi-lit state, for with it I could see things that the naked eye could not. To test this, I held it to the ground and saw a cat that was as black as coal appear out of the night air where there had previously been nothing. Then I held the torch above my head and saw the circling eagles high above where I had previously seen nothing more than the swelling night.

Notes

The purpose of the Hebrew word Nesher being spelled with a ‘k’ as opposed to the ‘sh’ of the letter Shin can be found by studying its reversed expression REKISEM. This word derives from the Hebrew root רחש (rechesh) meaning ‘whisper’ which either expresses the pluralised form of this word as recheshim, ‘whispers,’ or combines with the Hebrew שם (shem), ‘name,’ with rechesh in order to produce the meaning ‘a whispered name.’ Other meaningful words that appear within the square lie in the lines that spell KOLAMAS, which is either derived from the Hebrew חלם (cholam), ‘dream’ or is a mangled representation of the Greek word κάλαμος (Kalamos), which relates to a type of reed found at the side of a pond or lake. When spelled Calamos, this is also the name of one of the servitors of Ariton. Also present in the Square is the word ERAGOZE – ארגז (eragoz), ‘box,’ or ‘chest.’ Despite these possibilities, none of these words appeared to have any practical relevance to the results of the work unless the association of KOLAMAS with Calamus was represented by my beginning this vision at the side of a pool of water.

The name of the spirit Igarag appeared relevance due to its connection with the Hebrew word for ‘ice’ or ‘crystal,’ קרח (qarach), which in the case of the latter word has connections to the theme of reflection that pervaded this vision.Other pertinent Hebrew words that appear in the Square are ראי (rai), ‘mirror,’ ראים (raim), ‘visions’ and מער (ma’ar), ‘nakedness,’ which may provide an alternative etymology for the servient spirit Mara.

The theme of mirrors, crystals and reflective surfaces that pervaded this vision provide a link to Chapter IV of the Abramelin, which is also used to experience various visions, with the first Square of that chapter making things appear in mirrors, glass or crystals. Also apparent in this Square is a variation of the spirit name Erimites, who also appears in the Square relating to Eagles, as seen in the line which reads IRIIMITI.

IRIIMITI

An unsettling event occurred a short time after performing the scrying, when a sound that strongly resembled the sound of a rattlesnake’s tail came from the area of the room where I had performed the work. This was not the first time that extraneous sounds have been heard from the room before or after scrying these Squares, with the sound of chanting coming from behind me while scrying the Square that grants visions of Horses being the other example. This coincided with a feeling of unease and fear I felt right from the beginning of this vision. It is notable that the rattlesnake is of the same genus as the pit viper, with vipers being particularly related to the spirits communicated with during works of Goetia such as this, which in this case featured visions of gorgons with serpents wrapped around their arms.

The square was constructed with the Moon at 5º Capricorn and was scried with the Moon at 26º Aries.

The suit of Diamonds seen in the part of the visions in which cards were being played with equates to the suit of Pentacles, Disks or Coins in the Tarot. The Five of Diamonds therefore represents the Five of Disks which, in astrological terms, equates to the first decan of Taurus. This refers to the celestial occurrence of Mercury in Taurus and signifies ‘Worry’ in the Thoth deck. Of the energies present in this decan, Crowley stated:

“The Number Five, Geburah, in the suit of Earth, shows the disruption of the Elements, just as in the other suits. This is emphasized by the rule of Mercury in Taurus, types of energy which are opposed. It needs a very powerful Mercury to upset Taurus; so the natural meaning is Intelligence applied to Labour. The symbol represents five disks in the form of the inverted Pentagram, instability in the very foundations of Matter. The effect is that of an earthquake. They are, however, representative of the five Tatvas; these hold together, on a very low plane, an organism which would otherwise disrupt completely.”

Interestingly, with the scrying being performed with the Moon at 26º Aries, this decan represents the next decan the Moon would pass into approximately eight hours after the scrying had been performed. This seemed to be hinting towards some potential event, inner or outer, that is relevant to the timing of the Moon entering this decan. The ingress of the Moon into this position occurred at 2:29 am London time, on Friday 31st August, with Cancer’s position on the Ascendant signifying that the Moon or one’s emotional ideation of oneself was indeed the matter at hand. The first decan of Taurus is also that in which the Moon reaches its degree of exaltation, which at the moment is occupied by Uranus which brings sudden, revolutionary schemes to motivate, inspire or reinvigorate one’s emotional or reflective states. The Moon remained in this decan until 8:56 pm, making most of this day one in which the issues outlined above would be relevant in some way.

XXIV: Owls

Hermit

XXIV KIKIMIS
Servitors: Igarag, Mara, Liriol, Lomiol, Asorega, Asmiel, Alogil, Ragaras, Ismerek, Sarasim, Sigis, Girmil, Laralos, Gesegas, Kosem, Iparkas, Erimites, Tolet, Ramoras, Ekalak, Oroia, Romages, Geloma, Ilekel, Aril, Lagasas, Kilik, Isagas, Ipakol, Amillis.

The word KIKIMIS on the outer edges of the square comes from the Ancient Greek κικυμίς (kikumis) meaning ‘a screech owl.’ The name in the central square is that of the spirit Igarag, whose name means ‘frost,’ ‘ice’ or ‘cold.’

The Vision

A small, brown owl appeared sitting alone in a dead tree in a brightly lit but desolate landscape. Sitting in the daylight was painful to it, and caused it to muster its rage at the light, making the outer shell of the sun split into two to reveal a smaller, darker sun that was concealed inside of it. Then this sun split in half too, revealing a black neutron star it which cast no light at all,. With the coming of darkness, the landscape changed to that of a graveyard set in the midst of a circular grove of thirteen dead trees, and on each of these trees perched an owl similar to the one which darkened the sun. Then a voice came from one of the owls declaring that theirs was the time in which the dead would rise to walk the earth, and then, from each of the graves rose a foul revenant. Then, beams of light emanated from each of the owls, connecting them together to form a thirteen-sided star. In its centre stood a black, vertical column with the black star sitting at its pinnacle. I panned out of this scene to see the graveyard become a circular platform which the rising column stood in the centre of giving the landscape the appearance of a spinning top or kaleidoscope. As I noticed this similarity, it began to rotate, then spun faster and faster until the individual owls and trees became an invisible blur and combined their collective image into the vision of a single owl bearing a golden crown which was flying towards me. On its arrival at the edge of the blurred, spinning world it proceeded to try to tear at my eyes and face with its beak, but could not make physical contact due to its being contained within a world that I stood beyond.

Then, the scene changed entirely and I saw the entrance to a cave lying beyond a green marsh. I sensed that there was a bear or other wild animal inside, but on getting further inside I discovered a ruined old hermit in a blue robe wearing a gold crown who was weeping inconsolably. No words came from his mouth, and it couldn’t be determined why he was so mournful. As I approached him he cast himself into a hole in the stone which formed the gullet that lay between the mouth of the cave and a belly-like cavern below. I followed him into the cave’s gut and found him lying in a pile of crowns with sharp prongs that cut into his skin causing his pain to grow worse, though in the midst of his agony he stopped for a second to adjust his crown which sat askew on his head, as if to maintain his pride. Then, as he resumed his wailing, a slew of crowns came rushing down through the stone sphincter of the gullet above us and buried him beneath them, their sharpened prongs piercing his body with a thousand more wounds.

Then the scene changed again. It was night, and all was still and calm with a fresh, sweet-scented breeze. Atop a distant hill stood a windmill, its sails gliding gently through the air, and in a window at its top sat another owl, or perhaps the same one as before. I entered through the window and saw that the owl had moved inside to sit upon a wooden beam that spanned the top of a bare room with a wooden floor. Then the owl transformed its shape into that of a golden-haired woman wearing a blue dress. She climbed down from the beam and moved to a wooden crank-handle, which she turned to cause the sails of the windmill spin with a great speed, birthing a new wind in the air which travelled at speed across the land to the graveyard encircled by trees. All was peaceful there before the wind arrived, with no signs of the risen dead, and the owls slept upon their perches. But when the wind arrived, it disturbed them from their sleep and they woke as one and seemed to grow wrathful again. And this is where the vision ended.

Notes

The Screech Owl cited in the word KIKIMIS is one of the wilderness demons of the Hebrew tradition and an alternative Hebrew name for an owl is a ‘Lilith’ or a ‘night spirit.’ Their desire for darkness and apocalypse reflects their averse nature and their reverting to the form of a single owl after being separated into thirteen separate ones may reflect the numeration of the Hebrew word אחד (achad) – ‘unity.’

The name Erimities present in the square comes from the Greek ἐρημίτης (eremites), meaning ‘hermit.’ This appeared to relate to the appearance of the weeping old man who dwelt within the cave. His blue robe and gold crown are consistent with the colour scheme I’ve noted in previous spirit-work, which also manifested again in the female entity who appeared in the windmill with her blue dress and golden hair.

The servitor Iparkas might be related to the Livre des Esperitz spirit Parcas, known as Partas in the Book of Offices and Foras or Forcase in the Lemegeton. This spirit comes in the form of a fierce bear, a creature I thought I detected the presence of in the cave. He also reveals the location of hidden treasures which may account for the cavern full of golden crowns.

The square was constructed with the Moon at 16º Libra with the sound of owls filling the midnight air, and was performed with the Moon at 17º Scorpio.