Astrological Symbolism of Grimoires

Viewing the psychocosmos as a constellation of distinct psychic structures, Western psychophysics maps it in various ways; the most widespread is the ‘astrological’ approach correlating the Horizon of mind with the celestial hemisphere.

At the same time, every psychic object may be considered in terms of three “coordinates,” three systems of characteristics: the “principial,” the “planetary,” and the “zodiacal.”

In this case,

the “principial” component corresponds to the dominant mode of activity of that object (vertical or horizontal mobility, adaptability or inertia),

the “planetary” — with its system of “secondary causes” — includes the characteristics of the creative, active influences, and

the “zodiacal” — with “tertiary” processes — includes the particularities of how consciousness manifests in its field.

In other words, describing the psychocosmos as a space in which the consciousness’ activity takes place, one can speak of its “elements,” when discussing the creative activity of mind — of its “planets,” and of its “dwelling” — of its “constellations.”

From both a theoretical and a practical standpoint, when examining any element of consciousness, any matrix or subpersonality, it is useful to identify all three of the parameters just mentioned: its element, its planet, and its constellation.

The Goetic tradition adheres quite strictly to this approach: all forces, “angels,” “Demons” and “Genii” are characterized by these parameters. It does not matter which aspect of a force we consider — whether we speak of it as an agent of the macrocosm or as a matrix of the psychocosmos — the astrological parameters remain the same.

Considering the Horizon of mind as a permeable threshold separating the “daytime” mind, the “ensemble of personalities,” the “Earth” of the psychocosmos from its deep “worlds” — “infernal” and “heavenly” abodes and layers — Solomonic practice characterizes each of its Gates and their Gatekeepers in astrological terms.

For every “subcelestial” spirit, its planetary and zodiacal associations are given, and for the “goetic Demons” these characteristics are worked out especially thoroughly.

For each Gatekeeper, then, one can isolate a set of descriptions:

– in the elemental aspect: 1) which principle predominates within it and 2) which element of consciousness he predominantly affects;

– in the planetary aspect: 1) the “secondary” energies emanating from the “inner” nature of that matrix (which in the language of the Lemegeton is reflected in its “hierarchical” description — Kings, Princes, Dukes, Marquises, Counts, Governors, Knights) and 2) the energies arising from the “location” of the Gates governed by that “Demon” on the Horizon;

– in the zodiacal aspect — the “place” of that “Demon” in the overall “array” of Gatekeepers in accordance with the order of succession of their energies, the order of establishment (and, correspondingly, of the destruction) of the structure of consciousness.

For example, Baal is a Gatekeeper who rules the principle of intelligence (the “air” of mind) while possessing a fiery base; holding the rank of King (manifesting “solar,” that is organizing, active forces), under Martian influence, is markedly expansive in energy and repels Venusian integrating inclinations of consciousness.

Even without direct experience interacting with the Gatekeeper, by carefully studying all the listed characteristics one can compose a definite “portrait” of the given matrix and also outline certain strategies of resistance to it.

By supplementing these characteristics with symbolic fields of images characteristic of the Demon’s manifestation, and by analyzing its names, one can gain an even more effective understanding, and thus increase the harmony of the psychocosmos.