Ra-Hoor-Khuit Network's
Magickal Library

  DIVINE PNEUMATA

Seven Complete Hermetic Planetary Rituals
Reconstructed from the Practices of the Sabians of Harran

by

Hal von Hofe


Part I: A Brief History, Theory, and Practice of the Rituals


The city of Harran presently lies in the nation of Turkey, near the Syrian border. It is of ancient lineage, receiving its first mention in recorded history around 1850 BCE as home to E-hul-hul, the Temple of Rejoicing, dedicated to the Moon-god Sin and his family, indicating it was already a well-established spiritual (pneumatic) center at that time. During the last several centuries of the first millennium of the Common Era, Harran, situated at the interface between the Christian and Islamic hegemonies, was host to a flourishing Hermetic/Pagan culture. Its inhabitants, known to the Islamic rulers as Sabians (see the Qur'an 2: 62, 5: 69, 22: 17) and tolerated as people of the Book (their 'Book' was the Corpus Hermeticum), were respected as people of learning and knowledge. Many served at the court of the Caliph as mathematicians and astrologers, and generally and directly furthered the development of Arabic sciences. A little after the turn of the millennium the Sabian teachings were scattered and dispersed in the fractious interplay between the Christian and Islamic hegemonies, thus ending a three thousand year old run of pagan self-reverential culture in the city of Harran.
What has particularly preoccupied your present author for the last quarter century of this second millennium of the Common Era has been the magical practices of the Sabians, as recorded in a manuscript titled Ghayat-al-Hakim (Aim of the Sage) that first appeared in Moorish Spain a little after the turn of the first (1051CE). I have relied primarily on a German translation of the Arabic text published in 1962 in London by the Warburg institute: PICATRIX Das Ziel des Weisen von Pseudo-Magriti, translated by Ritter and Plessner. Ritter's earlier edition of the original Arabic text relied on ten extant Arabic manuscripts, a Hebrew translation, and the Latin translation which led such a shadowy life in the European Renaissance under the name Picatrix (actually given as the author's name). In the seventh chapter of Book III these magical practices of the Sabians are described, in an account related to the author of the Ghayat by one Tabari, otherwise unknown.
All this creates difficulties in reconstructing the original Sabian practices. Structural analysis of the invocations themselves (often more than one version is given for the planet in question) shows many to be lacking certain basic elements. The copious recipes for incenses have to be dismissed, if not for their powdered skulls of black cats, then at least for their lead monoxide. The talking head taken from a red-haired youth left overnight in a cistern of olive oil every eight years, while a marvelous story in its own right and perhaps of great symbolic import, cannot itself be taken as literally representing Sabian practice. My general suspicion is that the author of the Ghayat had serious sympathies with the Sabians which he felt constrained to conceal; I was able to find all of the elements missing from the invocations scattered in other parts of the text and in other contexts than the Sabian.
In any case, my intention here is not so much to trace their history or restore the original Sabian rituals for museum display as to re-create them for re-newed use, in the light of further development of the Hermetic tradition. I have remained relatively faithful to the invocations as reported by Tabari, in some cases combing the several versions given to create one whole, in others adding the missing elements found elsewhere in the Ghayat, occasionally editing or deleting phrases and rearranging text to maintain a similar flow and continuity in each of the invocations.
The eight-fold name of each planetary sphere occurs only in two of the invocations in Book III Chapter 7: the long fourth version of the Jupiter invocation given below, and the third 'kill your enemies & pluck out their eyes' version of the Mars invocation (omitted :). It can be found in full, and more fully described in III: 9, taken from a book said to have been written by Aristotle for Alexander, al-Istamatis. The particular use of this naming (below) to frame the invocation with the projection and subsequent introjection of the pneumatic sphere emerged out of years of practice here at Adocentyn Temple/Hermitage, and is highly recommended.


Theory of the Rituals


Let us begin with a word that occurs with regularity in all the invocation as well as in the title above, and has perhaps already occasioned a bit of perplexity. That word is pneuma, or in the plural pneumata. (In the Arabic ruhanija, plus endings.) It comes from an ancient Greek word for breath, air, ka, spirit. It is used in the invocations to refer to the particular energy/essence the planetary divinity in question has to bestow. It is at one and the same time the divinity's power and its means of communication. It is the magical focus of the invocations, and is worth some thought.
Breath is a figure for animal life; when it stops, we die. What does this figure mean when applied to the divine and deathless, the planetary immortals? Those whose lives we die, and who live our deaths, to paraphrase Heraclitos? Transcarnational breath perhaps, that spans many multiples of human breath, past, present, and future? Powers that breathe their life through and across generations, providing a continuance to spite our mortality? The Sabians seem to recognize the Pneumata as such when they say to each of the Seven: "We call you by all your names" followed with the names used to address the planet/deity in question by the various peoples of their world, bringing Arabic, Old Greek, Romaic (New Greek), Persian, Iranian and Indian deities together under the single planetary heading. (Prechronic to Jung.) All actions and activities having to do with the planet in question, wherever they occur in human space and time, are seen as manifestations of its pneuma, its breath. It is the breath we use when we perform the planet's functions, cool and moist for the work of the Moon and Venus, hot and dry for Mars and the Sun, cold and dry for Saturn, and any of the above for Mercury.
Thus it is writ in the Sabian's 'Book': "As above, so below."
Each divine pneuma has a particular basis in the human body/nervous system. Focused use of these bases contributes greatly to the effectiveness of the invocations, and this too is worth consideration and meditation. For a fuller exposition of the relationship between the planets and 'chakras', I refer the reader to the chapter on the Hermetic Caduceus in The Book of Solomon's Magick, by Carroll Runyon. I will here briefly indicate the planet's spheres of influence in the body as segments moving up the torso to the head. This is meant to serve as a rough guideline only. One's own path into the spheres is often best revealed by practice.
First and last of all things, as the Sabians say, the Moon circles the pelvic floor and thighs with the Pneuma of Desire, forming the basis on which life reproduces itself in the world. Next Mercury circles the stomach with the Pneuma of Hunger, forming the basis on which life transmutes the world into itself. Then Venus circles the diaphragm with the Pneuma of Emotion, forming the basis on which life relates to itself and the world. The Sun circles the heart and lungs with the Pneuma of Pneuma, energy and source of the other Six, forming the basis on which life identifies itself. Mars circles neck, shoulders and lower jaw with the Pneuma of Force, forming the basis on which life overcomes itself and the world. Wide-browed Jupiter circles the eyes and skull with the Pneuma of Forethought, forming the basis on which life rules itself. Saturn circles the top-center of the skull (the soft spot in babies) with the Pneuma of Time, forming the basis on which life judges itself.
Invoking the planetary pneumata thus means to bring a part of our self into the awareness of the transhuman entity of which it partakes. Certain safeguards are necessary here, since many things not at all negative from the perspective of these entities are extremely so from certain human perspectives. These safeguards have been embedded in the invocations themselves, but let us take a closer look at them here.
Each invocation commands the planet by the name of the Angel who is set over that planet's sphere and by the "Lord of the Highest Edifice", whom the angels serve. In the microcosmic Temple of the Sun that is the human body, the Lord of the Highest Edifice is the Self. We gain the right to make demand of the divine pneumata by the fact that it is the repeated sacrifice of our mortal selves, in their deaths and multiplicities, that makes their "immortal" existence possible. (This understood, we do stand to gain even more by tact and diplomacy, with which the invocations abound.)
What we stand to gain brings us to another important safeguard. In asking for favour one should follow the paradigm that it is better to ask for wealth than money, health than an end to the particular ache that presently troubles one, and so on. I should say here that our informant Tabari seems to think differently on this point. He seems to focus in large part on getting the girl/boy, the gold, the good food, or just getting even. Lacking any emphasis on longer term positive benefits, such specificities run the risk of severe disappointment even in their fulfillment, so that we get: 50,000 in an insurance settlement for the accident that cripples us from the waist down, the girl/boy that kills us for our money, an end to our pain and we die. (Et cetera.)
On a more serious level, what the Sabian practices offer is initiation into the spheres of the planets: a way to purify and strengthen our physical and psychic bodies, along a path that leads to transcarnational states of awareness and modes of action. For a number of different reasons (psychic, psychological and physical) it is generally best to start with the Moon and work one's way up through the spheres progressively to Saturn. The spheres themselves are each given an eightfold naming of their pneuma. "And know, O reader," says the author of the Ghayat in III.9, "it is the names of these pneumata which they use who are accustomed to going before the planets with their invocations: let that be clear to you!" To reinforce this importance I would like to suggest a theoretical relation between the naming of the sphere and the planetary schema itself.
The naming of the six directions (above, below, right left, before, behind) is readily comprehensible as rays emanating from a central point or sphere along three axes. The seventh name, for the "mover and partitioner in the sphere, the partition into the realms, and the path of the pneuma" is less obvious in its reference at first, especially since the eighth name is reserved for the totality of the sphere. But if we ask what divides the sphere into its realms and determines its movement and the path of its pneuma, there is one simple answer: the center. It divides the sphere. It determines the division of the sphere in six directions, its realms, and determines the movement and path of its emanation.
This center suggests a further planetary identification/analogue: it is the six-rayed star, the Sun, the central sphere in the planetary sequence. Above, at the furthest end of the sequence, is Saturn, and below, at the beginning of the sequence, is the Moon, microcosmically putting the top of the skull (time) above and the base of the spine (desire) below. Before, leading, is Mercury; behind, guiding, is Jupiter; at our right, overcoming, is Mars; at our left, embracing, is Venus; in the center, shining in the column, the Sun.
This brings us to the eighth name, the totality, the octave of the sphere, and to the last and greatest theoretical danger, a danger automatically deferred until we reach the final planetary sphere of Saturn. At this point the naming of the totality, bringing us to the outermost edge of Saturn's sphere, brings us to the outermost edge of all the planetary spheres, and into potential contact with the interstellar void, the abyss of stars. Here our primal fear, the dragon of chaos, awaits us, in the sum total of all our time, the octave of the octaves in the music of the spheres.
Let me use a brief historical allegory to illustrate some of the ramifications of this danger. A flaw in the strategy of the Hermetic high magicians around the time of the Roman Empire, eager in that aeon to manifest once more the City of the Sun and the divinity of Self, was to rely too heavily on the Saturnian gnosis. Many were insufficiently prepared for the fear of the dragon in the void, and, not ready to cross the abyss and unable to find a way back to themselves, became dispersed and confused in their parts, and took hold of excessive and self-contradictory beliefs in their fear. Some triedtotake refuge in worship of the void, and called it God, and the One, and Perfection, wanting it to shield them from their fear. Thus did the neo-Platonists feed the Christian religion. Others tried to take refuge in worship of the dragon, and called it God, and the Demiurge, and Fate, wanting it to release them from their fear. Thus did Gnostics feed the Islamic religion. There were those few who managed to overcome their fear and cross the abyss. They lived openly at Harran for a while, at the eastern edge of the two rising religious hegemonies, then later, as things got worse, in greater secrecy in Spain at the western edge. From these two centers they secretly disseminated their teachings throughout the Islamic and Christian realms, preserving the pure Hermetic tradition, in which neither the Dragon nor the Abyss, but rather the Self, is God, and work, not worship, the goal. The rest, as they say, is history.
How does one deal with the Dragon, you ask? The answer lies with the Moon. first and last of all things. It was the pneuma of the Moon that first prevailed in the face of the primal chaos and gave rise to life, before the higher spheres had become manifest in what is now known as humanity. The Moon can teach you to dance with the Dragon, after Saturn has introduced you.


Practice of the Rituals


What follows below are suggestions -- regular practitioners will adapt & alter as they see fit, or not.

Optimal requirements: a temple with an adjoining room, the temple furnished with a magick circle with double-cube altar at the center with a covered crystal ball on top, incense rising from beneath, candles at the quarters and on the altar about the crystal. Talismans may be laid for charging on the altar. (For a handy guide to the construction of various temple furnishings, as well as a full description of the pentagram and septagram rituals mentioned below, I again refer you to The Book of Solomon's Magick.) Minimal requirements: the same or equivalent on the astral. For the rest, the more that is geared by attribution to the planet to be invoked the better. This includes vestment, incense, sound, colours, etc. Care should also be taken in choosing the proper time of the invocation -- usually best is consultation of astrological aspects, though doing it by planetary days and hours is another possibility, or educated intuition.
Begin by performing a preliminary meditation in the room adjoining the temple, seated about a candle. Read the description of the power of the planet that heads each of the Rituals in Part II. Focusing on the point of the candle flame, imagine the pneuma of the planet emanating outward from it to fill the room. Concentrate on regulating you breath, after clearing it of any residual tensions, until you are breathing the pure pneuma of the planet. Working in a group, hands should be joined and the energy encouraged to circle deosil, building with each breath, raising the hands up, so that you rise, break, and take the energy into the temple with you.
Within the temple, circle once deosil about the circle and then proceed to ritually light the candles at the quarters and upon the altar, opening your temple in a form you deem fitting. Let the Magus/Maga (the one who will perform the invocation) lead the group deosil about the circle for the number of circumambulations appropriate to the sphere of the planet, the Moon being the first and Saturn the seventh.
Perform a pentagram ritual, quartering the circle, your astral compass, and drawing down spirit (pneuma).
Have the group be seated about the altar within the circle and perform a septagram ritual, opening each of the quarters to the sphere of your working, drawing down the planetary pneuma. Be seated in the circle about the crystal and uncover it.
Gazing at the orb in the center recite the eight-fold name of the sphere thrice, and in the following manner. With the first naming, the Magus/a giving the cue, encourage the microcosmic sphere of the planet within you to begin to expand. With the second naming let it expand out past your body, towards the edge of the sphere that contains the magick circle. With the third naming, let it fill that sphere. At his point, and especially in group working, with the overlapping rights and lefts of each individual's six directions, you may notice a curious spinning sensation, as the deosil rotation of each individual sphere expands to fill the magick circle and the centers coincide at the crystal orb.
Now let the Magus address the planet with the words of the invocation proper, speaking alone, using vibration of voice, and bringing all the power of memory and expectation into astral play, to fully draw down and manifest in the magical sphere the pneuma of the planet. At the list of the various deity-names given the planet, let all join in vibrating the name in unison after the Magus. (This listing may be added to or emended as you see fit. I have left the original list as it appears in the Ghayat, even when it is a bit confused as to attribution of language and god or goddess form.) When the presence descends into the crystal, let all raise palms toward it to better sense and take in the astral energies. Let the Magus speak words of welcome, and then make request for communion and communication.
Let a period of silence, focused on the crystal and its concentration of pneuma, ensue. At this point, if you will and dare, you may project yourself into the crystal and bathe your astral body in the purifying and invigorating cosmic pneuma. After suitable period of time the Magus may ask each individual in turn, moving deosil about the circle, if they have words from the oracle. There follows a thanks and farewell to the spirit.
Repeat the eight-fold naming of the sphere, but reversing the direction of the spin. This time you are drawing the sphere back from the edge of the magick circle with the first naming, back about your body with the second naming, and back into its proper psychic sphere with the third. (Here it is good to remember that excess psychic energy is best stored in the cauldron of the belly (Mercury ;), and generally not in its own psychic center.) When this is done, the crystal should be covered again.
Perform the septagram ritual, this time returning the macrocosmic pneuma to its domain and closing the quarters to the sphere of your working.
Perform the pentagram ritual, returning spirit and clearing the space of your working.
Ritually put out the candles at the quarters and upon the altar, close the temple and file out softly deosil into the adjoining room.
Let the words of the oracle and impressions be entered by each participant in a magical log and briefly considered and discussed. Then break and turn to other matters.


Part II: The Rituals Themselves



The MOON


Description
The power of Increase and Decrease. Invoking the Moon will enable you to override the sequence of Waxing and Waning in your life, rather than being overridden by it. Power over the Moon is power over Exaltation and Depression.

Eightfold naming
Above us HADIS, below us MARANUS, at our right hand MALTAS, at our left hand TIMAS, before us RABIS, behind us MINALUS. DAGAJUS moves and GARNUS names.

Invocation
Hail unto you, O Moon, O fortunate Lord, blessed, cool, moist, constant, beautiful, you key and head of the stars, moving easily, you wanderer, you possessor of the far reaching light, of the brilliant shining, of joy, of praise and reward, you fortunate king, learned in religion, who think much about things, knowing, governing with subtlety, you who love music, jest, and play, lord of messengers, of messages, and of the giving away of secrets, generous, noble, mild, forceful! You it is whose sphere among the planets is closest to us and who can most powerfully bring weal or woe, you it is who establish bonds between the planets, you who transmit their light and turn to good that which is unfavourable to us; through your good disposition every thing becomes good, and through your bad disposition every thing becomes bad, you are the first and last of every thing, and to you belongs nobility and preeminence over all other planets. Thus you are: We ask you by Silija'il, the angel who is set over your realm, Lord of the First Sphere, may you take pity on our humble request and our prayer to you, and obey with obedience to God and his rulership and grant to us that which we ask of you and that which we desire of you. Behold, we call you by all your names: in Arabic O QAMAR, in Persian O MAH, in Greek O SAMA'IL, in Romaic O SELENE and in Hindi O SOMA: by the Lord of the Highest Edifice, listen to us! Come, grant us a sign of thy presence!


MERCURY


Description
The power of Combination and Dispersion. Invoking Mercury will enable you to override the sequence of Coming Together and Breaking Apart in your life, rather than being overridden by it. Power over Mercury if power over Synthesis and Analysis.

Eightfold Naming
Above us AMIRAS, below us HITIS, at our right hand SAHIS, at our left hand DARIS, before us HILIS, behind us DAHDIS. MAHUDIS moves and BARHUJAS names.

Invocation
Hail unto you, O Mercury, P Lord, excellent, trustworthy, full of understanding, speaker, understandable, who dispute, who know every science, you calculator, writer, of beautiful custom, who know what happens on heaven and on earth, you lord, noble, you who care little for joy, who are useful to goods and trade, lord of cunning, of perjury and of cleverness, you helper, patient, smart, of skillful hand, lord of revelation and of prophets, of the proof of divinity, of belief, of understanding, of speech, of messages, of good teaching, of various sciences, of discernment, of insight, of good education, of philosophy, of prognostics, of the mathematics of heavenly and earthly bodies, of surveying, of the science of the stars, of augury, of the art of casting lots, of rhetoric, of versifying, of the book, of the affairs of state, of eloquence, of sweet, quick and fine speech, of impenetrability, of quickness in trade, of much self-wandering, of lies, of elegance, of firmness, of helpfulness, of adaptability, of patience, of well-wishing, of goodness, of mercy, of quiet, of dignity, of self-control, of proper veneration of divinity, of consideration of rights and of beautiful voice. You are hidden, so that no nature knows of you, and fine, so that you can be defined by no definition; thus you are a bringer of fortune with the fortunate stars, masculine with the masculine, feminine with the feminine, daily with the day stars, nightly with the night stars, you make yourself like unto their nature and approximate them in all their circumstances. Thus you are: We call you by all your names: in Arabic O UTARID, in Persian, O TIR, in Romaic O HARUS, in Greek O HERMES, in Hindi O BUDDHA: we ask you by the Lord of the Highest Edifice and the most powerful rulership, may you hear us and obey us in that for which we pray you. So send the power of your pneuma to us, that our arms may thereby be strengthened, that we may be properly guided and granted success in the study of all sciences, that we achieve thereby a high and certain position from the kings, that we may be listened to and become indispensable as regards all sciences and questions, in service and in movement and in philosophy and in state affairs, finance records and household management, and that by all these means we might win great and beautiful property, rank, reputation and position from kings and all humans. By Harqil, the angel who is set over your realm, Lord of the Second Sphere, may you hear our prayer and listen to our call, grant our desire, stand by us, bring us close to kings by your guidance, guide us with your wisdom, support us with your power, teach us to understand that which we do not understand, to know what we do not know, to see what we do not see, and to ward off from us the harms enclosed in ignorance, forgetfulness, crudity, and weakness, so that you permit us to reach the rungs of the earlier wise ones, in whose hearts wisdom, intelligence, wakefulness, discernment and understanding dwell. Also let dwell in our heart a power of your noble pneuma which never leaves us, and a light by which we may be properly guided in all our affairs. Favor us with service with kinds, counselors, and rulers and with the winning of much property in this manner, and let this quickly come to be ours. By the Lord of the Highest Edifice, may you listen to us and obey in all for which we have prayed to you. Come, grant us a sign of thy presence!


VENUS


Description
The power of Love and Hate. Invoking Venus will enable you to override the sequence of Attraction and Repulsion in your life, rather than being overridden by it. Power over Venus is power over Desire and Fear.

Eightfold Naming
Above us GILUS, below us HILUS, at our right hand DAMAJAS, at our left hand ABLIMAS, before us BASALMUS, behind us ARHUS. DAHTARIS moves and DIDAS names.

Invocation
Hail unto you, O Venus Anahid, happy mistress, cool, moist, constant, clean, beautiful, sweet-smelling, generous, joyful, mistress of ornament, of gold, of gaiety, of dance, of joyful arousal, of finery, of song and of listening to songs, of flute playing, of beautiful melody from the movement of strings, of play, of jest, of companionship and leisure, you who are friendly and receptive, awakener of affection, just, you who love wines, comforts, joys, and physical union. We call upon you, O spirit of love, law of friendship, you who arouse the pneuma of desire, who stimulate the powers of pleasure, who gift creatures with growth and combine the wishes of antagonistic spirits, from whom comes coition and the preservation of descent. O you who preserve beautiful friendship, by your friendly pneuma and your favour-granting powers, which arouse desire in souls and plant love in hearts, heed our call and kindly accept our striving for your favour, and let flow over and into us a portion of thy pneuma that never leaves us and lends us grace in all our actions! By Bita'il, the angel who is set over your realm, Lord of the Third Sphere, come fill us for ever and ever again with the sweet breath of your life! We call on you by all your name: in Arabic O ZUHARA, in Persian O ANAHID, in Greek O APHRODITE, in Iranian O TIJANIJA, in Hindi O SURFA! By the Lord of the Highest Edifice, may you listen to us and inform us with all the joy of your wandering dance. Come, give us a sign of thy presence!


THE SUN


Description
The power of Fame and Infamy. Invoking the Sun will enable you to override the sequence of Glorification and Vilification in your life, rather than being overridden by it. Power over the Sun is power over Reputation.

Eightfold Naming
Above us DAHIMAS, below us ABADULAS, at our right hand DAHIFAS, at our left hand ATI'AFAS, before us MAGANAMUS, behind us GADIS. TAHIMARIS moves and BANDALUS names.

Invocation
Hail unto you, O Sun, you happy mistress, hot, dry, shining, spending light, sending rays, bright, understanding, exalted, noble, you queen, who gather all beauty into yourself, pure, wise, you who gather together goods, you who hold the reins of the six, the noble planets, so that they let themselves be guided by you, you who rule over them, that they submit to you; when they are far from you they return to you, when they are near you they are burned up by your rays and go down, and they receive from you light and power and from your shining they shine. Thus you are above them all, you are the queen and they the servants, you bring good fortune when you form aspects, and you bring misfortune when you stand in conjunction; none can recognize your excellence completely, nor completely understand your nobility. O source of power, foundation of strength, joy of life, pillar of exaltation, origin of good deeds, we take our refuge with you in our weakness and in the passing of our shining rule, threatened by enemy encroachment. By him who moves you while remaining himself, and who strengthens you by his power, and by your duty to grant beautiful obedience to him who gives you his keys and brings you his upright offering, and by the reins of the six planets which are given to you, may you free us and take away our pain, bring back our shining rulership and give over to us a part of that which one desires in this world and grant us somewhat of your majesty and your beauty. By the predestined good fortune and by the hidden good and by the image by which one permits oneself to be guided and according to whose judgment one moves, and by your mediation on the path of generation and your kindheartedness towards small children and the good deeds which you reveal to adults, and by your quality of establishing firmly those who wish to preserve their high rank and by your heavenly books against which nothing on earth arises, listen to our prayer and heed our call. O Cause of Causes, you who are sanctified and made holy with unending rule from eternity, we ask that you listen to us and grant to us recognition and kind reception. We ask you in the name of Ba'il, the angel who is set over your realm, Lord of the Fourth Sphere. We call you by all your names: in Arabic O SAMS, in Persian O MIHR, in Romaic O HELIOS, in Hindi O ARAS, O BARA, [O ATEN], O light and shine of the world, you at the center of all, who give life to the world of coming forth and of passing away and who take care of its growth, O you, who stand on exalted places, O you, who hold the highest position: we ask you, that you support us as regards all the kings of the earth, that we may achieve a high rank, regencies, recognition, and kind reception, for you are mistress and queen of the planets, they who receive and let shine their light and shining from you. We ask you, O guide of the all, take pity on us and our prayer and humble request. Come, grant us a sign of thy presence!


MARS


Description
The power of Victory and Defeat. Invoking Mars will enable you to override the sequence of Overcoming and Undergoing in your life, rather than being overridden by it. Power over Mars is the power over Pleasure and Pain.

Eightfold Naming
Above us HAGIDIS, below us GIDIJUS, at our right hand MAGRAS, at our left hand ARDAGUS, before us HANDAGIJUS, behind us MAHANDAS. DAHIDAMAS moves and DAGIDIJUS names.

Invocation
Hail unto you, Lord Mars, excellent, dry, hot, brave-hearted, hard-headed, fiery, burning, spiller of blood, arouser of the masses, powerful and virile, you who force and overcome, inconstant, violent, lord of ill, of punishment, of blows, of captivity, of lies, of calumny and unseemly speech, you killer, ruthless, unique, alien, bearer of weapons, great and frequent fornicator, powerful in planning attack and domination, you who beget war, who spring to the side of the weak, strong, you who make good the ills and recompense the doers of ill. We invoke you by all your names: in Arabic O MIRRIH, in Persian O BAHRAM, in Romaic O ARES, in Greek O ARES, in Hindi O ANGARA! Let dwell in our limbs a power of your pneuma, that we be strengthened thereby to hold back the ill. We ask you by the ways taken by you and by the paths into your sphere, by Rubija'il, the angel who is set over your realm, Lord of the Fifth Sphere, by your force and your accountability, by him who distinguished you and made you an avenger, very fell, of violent power and stormy attack, that you hear and obey and grant our request and listen to our praying. Hail unto him who grants protection and holds back the ill! Come, Lord Mars, and give us a sign of thy presence, that we may sense that thou hast heard us!


JUPITER


Description
The power of Mastery and Servitude. Invoking Jupiter will enable you to override the sequence of Domination and Submission in your life, rather than being overridden by it. Power over Jupiter is power over Gain and Loss.

Eightfold Naming
Above us DARMAS, below us MATIS, at our right hand MAGIS, at our left hand DARIS, before us TAMIS, behind us FARUS. DAHIDAS moves and DAMAHUS names.

Invocation
Hail unto you, O Lord Jupiter, you blessed one, happy and serene, Lord of Law, Justice, Fairness and Conscientiousness, you who are wise in religion, ascetic [sic], mighty, high-minded, bringer of good fortune, noble, elevated, powerful, subjugator, granting honour, you who keep treaties, who are upright in love and of noble nature! We ask you, O father, by your noble, beautiful attributes and your precious deeds, grant us wealth and prosperity, and a portion of that which one desires in this world, O source of good deeds, fulfiller of wishes. Hail unto you, you exalted magnificent great star, good-natured, you who take care of the concerns of the wise and who prepare a way for the spirits of the pure and who help those drowning in the depths of the sea and calling for help! From your light, from your spirit, from your pneuma, overflow on us, that thereby our concern may be furthered, that the completion of our affairs be good and the impurity of our nature washed from us. O Rufija'il, you angel who are set over Jupiter, Lord of the Sixth Sphere, joyful and serene, complete, consummate, pious, lord of beautiful garb, of dignity and of insight, far from all that is filthy, far from vulgar speech! We invoke you by all your names: in Arabic O MUSTARI, in Persian O BIRGIS, in Iranian O HURMUZ, in Greek O ZEUS, in Hindi O WIHASFATI! By the Lord of the Highest Edifice, of good deeds and mercy, let flow upon us and our children and those who belong to us your peace and the light of your noble pneuma, which is bound to higher powers, that thereby you may watch over our affairs, increase our goods and take away from us all care for our earthly sustenance, that our life be blessed, comfortable, pleasant, and overflow with fullness. Come, grant us a sign of thy presence!


SATURN


Description
The power of Health and Disease. Invoking Saturn will enable you to override the sequence of Endurance and Dissolution in your life, rather than being overridden by it. Power over Saturn is power over Life and Death.

Eightfold Naming
Above us TUS, below us HARUS, at our right hand QAJUS, atour left hand DARJUS, before us TAMAS, behind us DARUS. TAHITUS moves and BARIMAS names.

Invocation
O you Lord, whose name is mighty, whose appearance great and whose pneuma elevated, O you, Lord Saturn, you, cold, dry, dark, doer of good and ill, upright in love, oath-keeper, friend, unique, incomparable, rich in understanding, impenetrable, keeper of promises, tired, indolent, who keep to yourself in trouble and in sorrow, you who remove yourself from friends and gaiety, old in years, rich in cunning, experienced, wily, deceitful, clever, understanding, you who bring increase and who destroy, whose disfavour brings misery and whose favour happiness: we beg you, primal father, by your great good deeds and noble attributes, come and let dwell in our bones a portion of your pneuma, that we may be preserved and strengthened thereby. In the name of God, in the name of the angel Isbil, who is set over Saturn in all cold and ice, the Lord of the Seventh Sphere, we invoke you by all your names: in Arabic O ZUHAL, in Persian, O KEWAN, in Romaic, O KRONOS, in Greek O KRONOS, in Hindi, O SANASARA! BY the Lord of the Highest Edifice, may you grant our request and listen to our call. Come, grant us a sign of thy presence!


Frater IDOMME
(In Dracone Omnis Momen Mors Est)
Adocentyn Temple/Hermitage
1998ev


Bibliography

Green, Tamara THE CITY OF THE MOON GOD
Religious Traditions in Harran
E. J. Brill, Leiden, Holland, 1992.

Pingree, David PICATRIX The Latin Version of the Ghayat Al-Hakim
The Warburg Institute, London 1986.

Ritter, Hellmut & PICATRIX -- Das Ziel des Weisen von Pseudo-Magriti
Plesser, Martin (Translated from the Arabic into German.)
The Warburg Institute, London, 1962.

Segal, J. B. THE SABIAN MYSTERIES
from: Vanished Civilizations,
McGraw-Hill, New York 1963.

"Divine Pneumata" originally appeared 1999ev in The Seventh Ray, Book I "The Blue Ray", published by CHS, Inc, Po Box 403, Silverado, California 92676. Ordering information may be found at http://members.aol.com/CHSOTA/productions.html

This page last updated: 03/01/2018