Natal Astrology and Consultations

What is a Natal Reading?

An Astrological Natal Chart is essentially representative of the stars at the moment of your birth, and it is (if we follow the ideas of the Platonists) on account of them, that the soul is joined with the body. As this occurs, the powers of the relevant stars themselves come into play, and they participate in what is called the process of Generation and Corruption—a power they receive from the World Soul (Anima Mundi) which in turn receives the same power to do this from (the) God(s). This inevitably means that the things below the stars themselves (i.e. the terrestrial) are influenced by them, as these stars themselves are responsible for the bodies that they generate and administer.

Thus, when we look at the Astrological chart, we are considering the condition of the stars and the power they exerted when you, the Native, came into being. The place of the planets (wandering stars) in the heavens dictates their disposition and conduct and whether or not they will favor the Native, and help him/her in life, or even impede and obstruct certain things, presenting challenge and difficulties. Indeed, sometimes they might even be placed in charge of a given matter (or manage it, as we translate it today) and yet be unable to fulfill it, letting another more capable planet step up to the plate to tackle the issues.

The fact that the planets are so present in the affairs of living creatures and are themselves their own souls is also not to be neglected. Astrology is ultimately, through its connections with Platonism, animistic in nature and is arguably a practical application of ideas such as the Great Chain of Being. In this living universe, the whole of the world moves according to the order dictated by the stars and their dance across the heavens. This ultimately includes notions and ideals of fate, the attitudes of which vary greatly depending on the period. We can point to Renaissance Humanists arguing for free will to play a stronger role in Astrology (to account for the importance placed on the topic in Christian theology). However, the Stoics held a different view, which is not to be neglected either, and ultimately we find Astrology entangled with a variety of philosophical schools, such as Platonism, Aristotelianism, Ptolemaic cosmological ideas and Stoicism.

Furthermore, this art itself has been practiced since the Hellenistic period, a synthesis as multicultural as the city of Alexandria whence it is suspected to have originated. Drawing on Babylonian, Egyptian and Greek ideas and technical ability, Astrology ultimately became the gargantuan field that it is today, with schools of techniques dedicated to politics, magic, medicine, questions and, nativities, which we might call the Astrology of the Soul itself.

Thus, in summary, a Natal Consultation can essentially be considered as considering the Stars and how they influenced one in the moment of their birth. It provides an overview of them, their reach into ones soul and life, and how this will shape you and your experiences. If you believe in fate, you could also say it represents the promises that fate has made with you.

On the other hand, the Revolution consultations are a little more contemporary, up to date you might say. If the Root chart is essentially a seed placed in the earth, the Revolution is the perpetual motion of the stars that nourishes that seed and determines how it grows. Tomato seeds don’t become Potato seeds, they’re still Tomatoes. However the weather will still dictate how they grow. In this way, the Root is akin to a seed and the Revolutions, (and transits) akin to the environment and weather. Thus, we look to the condition of the stars at a particular time (the time of a revolution) and by comparing them with the Root of the chart, we get a general picture as to how the stars are moving things for you now today. After all, if the Stars in the sky influenced us the same way, then we would all be doing the same thing! But because of the Root chart we see that how the Stars conduct themselves at a prominent moment will vary, because how they interact with one’s own nativity or root, differs from how it interacts with the person besides you. Typically, the Revolution won’t betray the promise of the Root, but rather acts within its confines. Sometimes what is evil in the nativity is mitigated by the goodness of the revolution; and vice versa.

Ultimately then, we might call Natal Astrology the Science of the Soul. It is the spiritual art of knowing oneself, the world around you, and one’s place in the world. What one does with this information is down to the individual, but whether pursuit of material gain, or closeness to the Gods and theurgy, it is a most rewarding art.

How I Conduct my Natal Consultations

This brief summary will go over the general methods I use to conduct my readings. In particular, we’ll look at some of the sources I use and the core of my practice, as well as what a complete root consultation actually looks like. In the short future an example reading will be up on this page as well.

The Astrology I practice is mostly built around Persio-Arabic Astrological techniques. This school itself is drawing on earlier Hellenistic techniques but also provisioning its own skillset. Thus you’ll see that some of my favoured sources are Sahl bin Bishr, Masha’allah, and Abu Ma’shar. However, I also draw on a wide range of sources and don’t limit myself to this period alone. In particular, including Hellenists such as Dorotheus, Valens, Theophilus, Rhetorius, and even later Medieval Astrologers, such as Guido Bonatti, Al-Biruni, and Ibn Ezra.

I am also familiar with the Early Modern Astrology as per William Lilly, John Gadbury, Partridge and so on. In-fact it is where I first began my Astrological journey and some of my clients have even received consultations using their methods! I have since adjusted to focusing on the “Persian” techniques, and so returning clients will note these readings look considerably different than in the past. However these methods will always retain a very fond place in my heart.

The Consultation Process

I begin each reading by considering the chart and making some calculations by hand. In particular the Mean Longitude of the Planets, needs to be done by hand as there is no reliable software for them that I have access to. I’ll also calculate the 12th Parts (Dodecatamoria) in this way as well for certain points of the chart. This process can take quite some time and is mostly manual calculation, rather than anything interpretive.

The next step of the reading is to pray to the spirits and powers that assist me in my consultations, wearing a talisman that has been created to one of them, so that they may grant clarity to my interpretation and lighting a suitable fumigation of incense. From here, I begin to judge the chart. Typically, I will do this multiple times over a number of days. My readings are not one and done, rather each one takes a considerable amount of work, time, and effort. The topics I cover in a complete reading, are as follows:

Note: Due to the particulars of astrology and how far reaching the subjects we cover can be, clients are always given the option to request that I don’t cover a particular topic in their consultation. You may also, ask further questions on any other various topics.

Topical Considerations in Root Consultations

1. On the Conditions of the Planets and Calculations for Preleminary judgements

Included here is a long list of the planets and their astrological conditions, their temperament and quality in the chart as well as major aspects. A description and summary of the planet, as if it was its own character in a royal court is also given using non-technical terms to express the nature of the planet in an understandable way for those who aren’t themselves astrologers. Furthermore, two charts are also included here. The first hand drawn, showing the Planets, 12th Parts, and Antiscia. The second chart, is as shown in the software used.

2. On the Native themselves, their Soul, Bodily Health and Inclinations

Here, we judge the Temperament and complexion of the Native, the nature of the Soul (or Wit), the constancy of the Native’s bodily health, appearance and also natural inclinations and behaviour in social settings (“Manners”).

3. On the Family and Kinsmen

A judgement upon the family of the Native and any matters of note or major events that stand out in the root occur regarding them.

4. On the Wealth of the Native, and their profession or exaltation

A delineation of the fortune, happiness, wealth and general prosperity of the Native’s life, their reputation and honour, essentially here we judge the good things in life and the measure of the same, drawing on techniques from Dorotheus, Rhetorious, Sahl Bin Bishr, Al-Andrazagar and Valens.

5. On the Marriage and Friendships of the Native

A judgement upon the marriage[s] of the Native, their friendships and associations, and where difficulty or happiness may be found with both of them. Timing can be done on request, as regards Marriage.

6. Of Dangers, Wars, Crime, Imprisonment, Sicknesses, Violence and Injuries

Here, we cover in particular the difficult aspects of life. An emphasis is placed upon sickness and diseases as something every one will experience in their life however any stand out dangers in the chart that are yet to come will also be commented upon.

7. On the Religious life of the Native, and Occult Matters to be considered.

An analysis of the Spiritual Life of the Native, what forms of divination they might well find favourable indications of piety, religious faith and devotion.

8. Of the Home, Household and Country and Travels, whether the same is safe.

Judgement upon whether the Native will face difficulties in moving to another country, and if such is probable. Finally we consider the general safety of the Native whilst travelling.

You can find my services available [HERE].

Cosmology, Astrology, and Conjuring Spirits

Hello, all. We hope you’ve been well. Sfinga and I have been busy in the past few months with a number of new magical operations and workings, her with witchcraft, the Tuba Veneris, and Quimbanda, and myself with astrological magic and my own projects with the Goetia. I’ve been spending a lot of time thinking lately about how astrology informs my practice as a ritual magician, and decided to write a short post expressing my thoughts on their relationship.

Before even delving into the practical virtues of astrology in terms of talismans and the like, I think that first and foremost we must discuss its cosmological scope. I think a lot of modern magicians as a whole have a tendency to forget the prime importance of cosmology and how it impacts our practice. In fact, this is one of the biggest boons one obtains through the practice of Astrological Image Magic (and astrology in general) in that it provides a solid cosmological grounding and foundation from which to conduct one’s workings. It’s true that today there are those who will call to the Four Kings or their equivalent spirits in their capacity as rulers of the cardinal airs (even if I think calling to them so casually and informally is a bizarre choice of action given their status and power – not to mention malicious bent), and you would be hard pressed to find someone who hasn’t experimented with some kind of practice based around the Heptameron (which of course, divides its spirits into planetary divisions). Yet overall there is a lack of cosmological awareness with respect to the unifying principles in which these spirits function within the western magical mindset. We know this planet is like this, and that star is like that—but the way in which they interact with each other, the web of interweaving relationships between them and the world view that emerges from these relations is all too neglected.

For a premodern magician, this was not a problem, as their very literal world was one and the same as this conception. It was the world they inhabited and worked within and it was also the world in which the spirits lived alongside them. On the other hand, the vast majority of us today (especially those raised in urban Anglo-Protestant backgrounds, in which I count myself) exist in a disenchanted, materialist world centered around mechanistic attitudes and principles. We fail to immerse ourselves in the world of spirits, claiming to be animists yet rarely behaving in any such way as one might find in other, even Christian cultures, especially the Catholic and Orthodox ones where indigenous animist attitudes have been far more preserved and inculcated. And for those of us for whom literate ritual magic (grimoires) makes up our predominant practice, or even only practice—this is where the problem begins.

During the early days of the occult revival, the previous dominant cosmology of (literate) magical practitioners in Western Europe (which can be defined in an overly simple way as a blend of Christian Platonism and astrology, in addition to regional “folk” beliefs) was upturned by three main factors. The first was that the scientific advances throughout the last few hundred years meant that, in the eyes of an increasingly materialist scholarly elite, the previous geocentric model and the “spheres” (among other things) were now scientifically redundant and moreover incorrect. Of course, while this is true for the physical descriptions of our solar system, these observations do not necessarily negate the spiritual principles upon which these ideas rested and were founded upon. After all, without a conception that the virtues of the planet are mirrored in us, and that we possess sparks or emanations of the light of these celestial bodies that resonate with their true forms, much of pagan theurgy we find in the PGM goes completely out the window.

The second was that at the time of the occult revival, we saw the overturning of the sophisticated belief systems of the early modern and medieval period. These world views came to be replaced by the Golden Dawn’s Hermetic Kabbalah, Theosophy, and even the materialistic, atheistic mindset that many people today still think is compatible with a healthy magical practice. Finally, the industrial revolution itself cemented the status of materialism in modern society.

The result of these three changes in combination meant that we “lost our roots” along the way; centuries of spiritual and intellectual research into the nature of the world and its spiritual make up were ultimately replaced by either the scientific model (whose influence we can see in myriad occult traditions in the latter half of the 20th century); Rosicrucian and Hermetic Kabbalah; or by the Theosophical model. None of these models really gave us the vibrant and living world populated by spirits that we once had. It has in a sense, created a distance between us and the spirits. Note that the context which I am speaking to of course is the Protestant, western, and indeed Anglo-American setting. The impact of Theosophy, Rosicrucianism, and the like in areas such South America is entirely different, given the presence of Catholicism and existing syncretic indigenous, African, and other spiritist cultures.

But how does this relate to the manner in which Astrological Image Magic and spirit trafficking operate? Well, all things occur within a framework. My issue is not over cosmology in the sense of having a preference for one over the other. After all, most magicians have multiple worldviews and cosmologies that they operate within depending on their initiations and core practices. Rather, it is the damage done to the practice of medieval and early modern ritual magic that I am attempting to highlight. To give an example: Stephen Skinner has mentioned that the reasoning behind the use of certain suffumigations in conjuring spirits is to enable them to take shape here in our world. This is far from a new idea; Paracelsus makes this point about the Elemental creatures, in that they exist in their “chaos” (that is to say, their proper element). Just as humans breathe air and walk about in the air as if it was empty space, so it is the same for the Gnomes with the earth, the Undines with water and so on. Thus when a human is entirely submerged in water, he drowns, meanwhile the same is true for the Elemental creatures—a nymph who predominantly lives in water would suffer in the air according to Paracelsus. Skinner has picked up on this, however if you were to ask many a Western practitioner who proudly boasts of his “spirit model” practice (as if the bare minimum is impressive), you’ll hear him tell you about it using terms he’s heard someone in an entirely different practice use to describe it, rather than drawing on the ideas that informed its original usage and technique.

So, what about Astrology? Well, when we conjure a planetary spirit directly, rather than tapping into the occult virtues of its planet itself first, we may indeed find that the spirit can do things for us. Yet there is an accompanying difficulty depending on the actual state of its planet. Let us say that the planet is in bad condition; it might be in its domicile, a fortune yet could also be besieged by Saturn and Mars, and even in the 12th House. This is a very serious affliction indeed. Imagine, if you will, a King in his castle—he is wealthy and his food supply is considerable. However, his castle is surrounded by a rebel army. In this situation, you definitely wouldn’t want to tap into the raw occult virtues of the planet itself, since it is negatively afflicted. Instead, you might want to call a spirit subordinate to that planet directly. (Speaking in terms of personal experience, I’ve found that you really don’t need to be astrologically perfect in your timing when working with subordinate spirits, as they are more used to navigating the distance between our world and theirs). However, this does not mean that it is the best possible situation, nor that it doesn’t have an impact on what it is we are trying to achieve. The planet is besieged, so the spirit might come down and agree to help us, but a number of things in the very chain of manifestation are going to be affected by the astrological and thus cosmological situation.

For starters, the condition of the planet itself means that the spirit is limited in what it can do—its home is currently competing with and being suppressed by the two malefics, which will inevitably influence how the spirit comes down and appears to us when it manifests. Similarly, with its home in disarray, the resources at the spirit’s disposal are also limited. In addition, many or even most spirits are easily influenced by the environment in which they dwell. They don’t live in a vacuum—the space around them is influencing them just as they influence it. Imagine approaching a military engineer (because if the planet is besieged then it is in effect in a state of war) who is in the middle of a firefight, and asking him to help you get a job or fix your car. The spirit is in poor condition to fulfill your request, not to mention it would likely manifest in a way that is less friendly than usual, as he is currently preoccupied. His home is in turmoil and he is in the midst of trying to defend it.

Does this mean we shouldn’t call on the planetary spirits at all when the stars are not aright? Not necessarily. The example I gave was an extreme and somewhat uncommon affliction, but as magicians we should be able to rectify problems like this. We aren’t just astrologers, after all, and we need to be equipped so that we can handle situations like these. For example, if we called the above spirit in order to rectify its problematic condition, we might begin by removing all the Saturnian and Martial influences in the room to prevent the occult virtues of the spirits from clashing; we can burn fumigations (even better if they were made on a good election!) that will explicitly pacify the spirit and calm it whilst also strengthening it, and so on. Even then, the condition will still not be ideal, but we as magicians should be able to navigate such situations, just as we ought to be able to make use of ideal ones when they arise (even if we only use them to consecrate and store the powers of a star or planet for use at a later date). This especially is why an understanding of cosmology is so important in early modern ritual magic; we need that understanding in order to navigate these affairs properly. The planetary spirits of the grimoires exist within this cosmology, and we need a map if we want to know our way around their world. If we don’t understand something then we can even ask the locals (i.e. the spirit themselves, so that they may teach us more about their world and their ways), but ultimately it’s always best to come conversant and prepared.

When we better understand our cosmological inheritance, we become more confident in our own systems, and do not need to run around begging for validation from other traditions. For whatever reason, there’s a common tendency among many western occultists in ever looking outside in order to prove our worth or correct ourselves. Pasting over the cosmology of another practice/tradition/belief over our own context, just because we do not understand our own, tends most often towards aimless syncretism—a polite word for colonialism. The divination practices, ritual techniques, and spirits of our systems do not need to be constantly compared to ATRs, for example, for them to be “valid”. This is not to say that no comparisons should ever be made, rather that they are best left in the hands of those with initiations and practices in both, so that they might arise organically and informed by the teachings of their lineages and traditions directly.

The difficulties faced by those who practice western ritual magic, such as the distance between the worldview of pre-modern practitioners and we contemporary ones, will not be solved by copy-pasting practices that are only tangentially, if at all, related. I’d argue correction is to be found through introspection followed by adjustment within the confines of the same tradition—we need to look inwards, at our own sources, and deal with the difficulties that accompany understanding them before anything else. We do this by practicing the grimoires themselves, reading our primary source exegetes, and engaging directly with the spirits, asking them questions and learning from them above all, whilst simultaneously researching the historical context from where our texts arose. We don’t need absolute precision with respect to historical accuracy; it is after all not only impossible but far from the point, for we are magicians and not historical re-enactors stuck in the past. We live in an occult Renaissance where books, translations, tools, candles, and all the rest have never been more easily accessible, with some of the rarest materia available at just the click of a button on the Internet. This is age is an exciting opportunity to refine our practice and improve it in light of our globalized, connected world, so let’s not let ease of access overwhelm our desires to know more and be ever more precise.