The Goetic Zodiac

The magical worldview — whether it describes the macrocosm or the psychocosm — is anthropo- and geocentric: what matters to it is not the relation of forces and objects “in themselves,” but their influence on the observer, conceived as the human “day mind.”

In other words, of course, while recognizing that from the standpoint of an “abstract observer” the Earth is a small planet orbiting a modest star on the periphery of a medium-sized galaxy, the Magus nevertheless considers the movements of the Sun, planets, and stars relative to the observer, and relates their positions in the sky to the activity of particular forces, drives, and impulses within the mind.

Thus arises the idea of the “celestial circle,” of the planets as embodiments of “Secondary causalities” and of the Zodiac as a description of the position of the Earth in space, as well as a mapping of its susceptibility to various cosmic “currents.” It is precisely in this sense that the “astronomical” zodiac can be regarded as a “system of Gates”: depending on the Earth’s position in space, it enters certain streams or “winds” that influence it.

The psychocosm is mapped similarly: its conventional “center” is considered the “Earth” — a conglomerate of subpersonalities (the “day mind”) — and the periphery comprises the unconscious depths, bounded by the “horizon” of the mind with its “system of Gates“.

In other words, from a magical perspective, astrology and astronomy differ in their “point of reference,” the observer’s position, and the degree of attachment to that observer.

From a practical point of view, for the development of consciousness, overcoming destructive forces within it, correcting its distorted matrices, and ensuring its harmonious functioning, such a descriptive system proves effective. Therefore, without claiming to describe planets and stars “as such” — as physical celestial bodies — Magic uses their names and images to map and account for the forces and influences active at any given moment in the macro- and psychocosm.

Accordingly, when we speak of the “spirits of Aries” or the “angels of Mars,” we do not mean a literal connection of these beings to the named celestial bodies (although such a connection can be traced on some level and this requires a broader discussion), but indicate the observer’s position within that coordinate system.

The Solomonic system makes it possible to use this kind of mapping to draw further parallels and to establish the regularities of the Horizon Gates’ operation both in their “ideal” condition and in their real, distorted state.

Thus, “Ars Paulina” contains information about the “spirits of the zodiac” and its degrees; the “Testament of Solomon” — about the spirits of the decans; the “Theurgy of Goetia” — about the spirits of the cardinal directions; and by combining these “Clavicula” with the system of the “Ars Goetia,” one can derive a new classificatory scheme for the interaction of forces.

Thus, the vortex of the spirit of Aries, Aiela, is formed by the vortices of the decans Ruax, Barsaphael, and Artosael. Each of these includes two vortices — Gatekeepers; for example, Ruax comprises Vekh’yuiakh and Ieliel (Bael and Agares respectively). Each Gatekeeper can be seen as the sum of five composing vortices; for instance, Vekh’yuiakh (Bael) includes the elements Biel, Gosiel, Hael, and Ganiot.

Considering that Aries occupies the conventional “east,” these spirits can also be matched with the kings and dukes of the East from the “Theurgy of Goetia.”

Examining such an “anatomy of vortices” reveals additional points for transforming and harmonizing destructive influences into constructive ones — both at the macrocosmic and psychocosmic levels.