“Planetary” and “Zodiacal” Spirits

As we have already mentioned, the Solomonic system considers distortions of auxiliary forces arising at all levels: the “Greater Key” is devoted to planetary influences, while the “Lesser” — to zodiacal influences.

We have already discussed that these two groups of forces express kinds of ministering influences traceable in any system (in any world and any being): “planetary” influences describe a “deep” impact, forces capable of affecting the very system’s nature, whereas “zodiacal” currents reflect a more outward level: they shape the conditions in which those manifestations occur. Accordingly, the spirits, angels, and Genii of the planets manifest at the level of motivations, the arising of impulses in consciousness or in the macrocosmic processes, while the forces of the “starry vault” set the context in which that motivational field will be realized. This is why the Tradition names planetary influences “secondary” causes, and zodiacal ones “tertiary” causes (to some extent in opposition to the “primary” causes — the creative triad of the free spirit).

Clearly, both groups of forces matter for any being, and accordingly — the two wings of Solomonic Magic. However, both because of the greater diversity of zodiacal Gatekeepers and because of the importance of transformation of the “field of battle” (Shemhamforash technology of liberation), the system of the Lemegeton is developed in much greater depth.

Nevertheless, many versions of the “Greater Key” are known, differing significantly from one another in content and in the seals and sigils supplied.

Having analyzed the manuscripts at his disposal, the founder of the Order of the Golden Dawn, S. L. MacGregor Mathers, published two variants of the “Key” (“Key of Solomon” and “The True Keys of Solomon”), which were then used successfully in the ritual work of that Order and its daughter organizations. These versions, and the largely similar Heptameron of P. de Abano, contain the most complete list of spirits, planetary sigils, and seals that have proven highly effective in ritual work.

It is precisely these sources that made it possible to establish that each Secondary causality, each planetary principle, can be described by several pairs of forces, among which the most important are the dualities Archangel/angelic choir and Genius/Angel. But while various versions of the “Key” are more or less unanimous regarding the first pair, matters are more complicated with the second pair.

Firstly, the categories of forces themselves differ: the forces “opposing” the Genii of the planets are named “Angels” by some sources (the “Key” mentions several such angels for each planetary principle), and “Spirits” by others (in that form they are given in the “True Keys”). Both variants have theoretical and ritual justification.

Secondly, the attitude toward these forces differs. While the planet’s Genius is usually acknowledged as a beneficial creative manifestation, there are differing opinions regarding the “spirits”. Some consider them “neutral”, others view them as destructive forces.

From a practical point of view, an important possibility is a “Shemhamforash” transformation of planetary influences. For this it is convenient to use a “tripartite” correspondence: Genius — Spirit — Demon of the planet, and, by analogy with the Shemhamforash system, to consider the demon the distorted form of the force expressed by the Genius, and the “spirit” as the target system’s “reaction” to the planetary impact.

We will not dwell here on the names and nature of the planetary “Spirits” — extensive literature is devoted to that — but will draw attention to the Genius–demon pair, since it is precisely this pairing that bears the greatest transformational possibilities.

In general, the names of the planetary demons correspond to the Qliphothic hierarchies opposing the corresponding sephirotic principles. We discussed these spirits in our book “Kabbalah of the Magus.”

Note that three demons — Belial, Asmodeus, and Astaroth (and, in some versions, Bael) appear both in the lists of “planetary” and “zodiacal” demons, expressing “fundamental” distortions that manifest both at the level of causes and at the level of conditions, whereas Moloch, Veelzevul, Belfegor, Lucifug, Adramelech, and Nahema influence primarily the causal sphere.

It is not hard to see that by extending the Shemhamforash approach into this domain and analyzing the possibility of transforming the manifestations of these destructive patterns into the constructive form of planetary Genii, one can make substantial progress in the liberation and harmonization of the mind. At the same time, because “secondary” causalities manifest at deeper levels, this approach, regrettably, does not have the same therapeutic effect it demonstrates for “tertiary” influences, and therefore resistance to planetary demons requires a more complex approach.