Cosmic Artifacts

Synchronizing Astrological Talismans and the Nativity

I. Introduction

“But before you elect a thing for anyone, you ought to consider his nativity, if it can be had. And if it cannot be had, consider his revolution, or his profection. For in them are things which demonstrate how the native ought to behave in that year. And there are some who say that his transit should be considered, so that the election might be made from it.”
— Bonatti, Book of Astronomy, Treatise 7, Chapter 1, Dykes trans., p. 329

The most dramatic successes I’ve seen with astrological magic were the result of successfully synchronizing a person’s nativity with astrological talismans, sometimes referred to as “rooting” or “radical elections”.

The concept can be summarized as: the more that the natal chart, election chart (talisman and/or ritual) and real-time transits can work harmoniously the more easily the desired outcome takes place and the more drastic the results can be. Selecting astrological talismans and elections based on those three primary factors increases their effectiveness drastically.

This technique is, in a word, complicated. It is too complex to fully explain here but this article will briefly explore the main principles that prominent medieval and Renaissance astrologers used, and how to apply them. The natal chart and election must be compatible and overlap with each other in several key ways, along with several crucial prohibitions.

It requires techniques from all four branches of traditional astrology and is intended to make maximum use of astrological elections, for both mundane and occult purposes. The principles are deceptively simple yet applying it is infinitely complex. Like a human being, and everything else that exists, an astrological talisman has “birth chart”: the moment it was created.

Everything in nature is born with a subtle but complex energy body that serves as the interface between the physical body and human mind, or “microcosm” and the higher spiritual forces or “macrocosm” that governs nature and the earth as a whole. The astral body is made of those same spiritual energies and can interact with them via the principle of sympathy.

Choosing moments when the tides of astral forces are best aligned with one’s intent is called an election, meaning “to choose”. An astrologer chooses a moment when the cycles of the earth and heavens align so that a human being can seemingly influence nature to their will. This is done by carefully manipulating the subtle currents of spiritual energy that permeate the cosmos, earth and all living things.

Finding and identifying an election to the high standards of sources like Picatrix is a considerably difficult task. Even mediocre opportunities are rare. The addition of a natal chart can be overwhelming because both must be closely examined together and overlap in specific ways to find a suitable election. The astrological factors that must be considered are quadrupled in the best of cases. Applying the information in a practical way is perhaps the biggest challenge. A talisman that was made with an election fitting that criteria must be found and if that is not feasible, the only option is to wait for an election.

This process does not guarantee success and is not required for astrological talismans to work. It does improve the odds of success exponentially if enough astrological factors can be met.

Contents

1. Introduction
2. Traditional Sources & Terminology
3. Historical Context
4. Four Major Branches of Traditional Astrology
5. Procedures Explained
6. Remediation
7. Effects
8. Success Rate

2. TRADTIONAL SOURCES AND TERMINOLOGY

This technique is often mentioned in foundational sources like Picatrix, Agrippa’s Second Book of Occult Philosophy, and Thabit Ibn Qurra’s “On Images” all of which strongly imply that it can produce optimal results. In the Ottoman Empire, those who could afford the services of expert astrologers had astrological talismans custom-made for their children at young ages using their time of birth, which was carefully observed and recorded specifically for astrological uses. This was intended to mitigate the effects of astrological afflictions that would presumably grow worse with time as a pre-emptive measure. (1)

Agrippa, in his Second Book of Occult Philosophy, Chapter 50, explains how to choose a multitude of elections based on the natal chart. Each is prefaced with, “let there be made an image under the ascendent of the nativity [birth chart]…” followed by a complex list of astrological criteria. (2)

Ibn Qurra recommended this technique for all talismans except for an image to repel scorpions. He provides an alternative for people who did not know their time of birth, which was very common in that time. He recommends casting a horary chart to discern whether the desired outcome is possible to achieve, and if it agrees then that horary chart can be used in place of the natal chart. Picatrix echoes this in Book 1, Chapter 5 but also provides no further details.

Terms such as nativity and radix (Latin for “root”) are synonymous with the entire natal chart in the major sources, and at times “ascendant” is used as well. The ascendant, the exact position of stars in the eastern horizon at the moment of birth, is itself a powerful significator on par with the Sun, Moon and other planets. Depending on the context it can mean the specific degree of the ecliptic rising in the east at any particular moment or a birth chart. It can be a bit confusing.

There hasn’t been, to my knowledge, a standardized term that specifies using or not using the nativity to choose elections. The terminology varies widely depending on the era, language, translation, and often the individual astrologer’s writing style.

The technique is sometimes referred to as “radical elections” in more recent times. Many medieval and Renaissance astrologers referred to natal charts as “radical figures” based on the word radix. Guido Bonatti simply termed it “those elections founded upon the nativity”. Hellenistic astrologers often described the heavens as an immense theater where mythic stories eternally played out. An astrologer in the 3^rd century would probably have said, “the gods harmoniously witness the inception and agree with the nativity”.

“The first consideration is, that the election be founded upon the nativity of the one for whom the election is made… For otherwise, the election will not be perfect…”
— Bonatti, Treatise 7, Ch. 1, trans. Benjamin Dykes, Bonatti on Elections, p. 331

Bonatti uses the phrase “founded upon” (fundata super) meaning that an optimal election should reflect or harmonize with the nativity.

Because of the various terms used for it, and the large number of factors involved, I simply refer to it as synchronization. When the flow of time is imagined as an immense cosmic clock made of geometric wheels forming the astral body of the earth or World Soul, living things are then seen as small clocks within it. The strength of the astral rays reaching the natural world can be predicted by determining how many of these layers align.

3. HISTORICAL CONTEXT

The authors of these texts assumed that the reader has immense expertise in all branches of astrology (natal, horary, electional, mundane) by the standards of the time and can easily apply it to both the election and the birth chart. Few, if any, have achieved this level of expertise in modern times, not least because the western world effectively banished traditional astrology long ago. The indoctrinations that came with the Industrial Age did the worst damage. In recent years considerable efforts have been made by highly dedicated people to reconstruct and revive the practice, but it is still a work in progress.

For perspective, expert astrologers long ago were employed by kings, queens and other nobility, often in a role much like a modern president or prime minister’s director of intelligence services. They were among the closest advisors and expected to always answer the most difficult questions with a high degree of accuracy and detail. Their information was often used for decisions that affected their entire kingdom, i.e. waging war, establishing important alliances, economic planning, and more. Failures on the part of the astrologer could result in prison, banishment or the death penalty. Astrologers with this level of expertise were the intended audience for books like Picatrix.

The techniques to synchronize astrological talismans with a natal chart draw on all branches of traditional astrology. Electional, natal, and horary are used heavily as well as techniques specific to astrological magic or the Science of Images.

4. MAJOR BRANCHES OF TRADITIONAL ASTROLOGY

Natal Astrology: “Who am I?”

The most familiar concept to westerners is natal astrology that interprets the “birth chart” or “nativity”. There are immense differences between modern natal astrology, which is psychology based, and what is collectively termed “traditional western astrology”. The latter refers to what was practiced beginning approximately 200-100 BC and thrived in the Roman world.

During the rise of the Islamic Golden Age in the late 700s, Islamic royalty sponsored one of the biggest translation projects in history, assimilating and consolidating as much knowledge from the Hellenistic world as possible.

Persian, Muslim, Christian, Jewish and pagan astrologers compiled immense tomes of their own astrological texts into Arabic and helped the Islamic kingdoms to become what was the world’s most scientifically advanced

The efforts of the Arab kingdoms led to the Renaissance in western Europe in the 15^th and 16^th centuries, as well as the lesser-known Byzantine Renaissance in the Greek speaking world beginning around the year 1000 CE.

NATAL ASTROLOGY: “Who Am I?”

Natal astrology uses a map of the heavens at the moment of birth to reveal life patterns, strengths, and challenges. It provides a broader picture than horary but is excellent for self-knowledge and long-range planning. To some extent it can indicate future events for the individual. The exact time of birth is required.

Natal astrology has an important and unique role in many ancient spiritual and esoteric practices. The influential Neoplatonist philosopher and theurgist Iamblichus of Chalcis considered it to be a valuable tool for identifying and understanding the hidden aspects of oneself which could be harnessed for soul development. Hermeticists and many Gnostics had a similar view and devoted their lives to deep exploration of the planetary spheres with the intent of venturing outside it and experiencing higher states of existence beyond the material world.

Thabit Ibn Qurra wrote that the Science of Images is the culmination and pinnacle of philosophy. In its highest form, it requires a working knowledge of astronomy, astrology, Pythagorean number theology, calendrics, horticulture, ritual magic, chemistry, metallurgy, harmonics, and practically all branches of human learning. The Image or talisman is created by combining all of those skills and more. According to De Radiis, the theurgist, the Images and the act of performing the rites activates the Great Chain of Being through sympathy.

Picatrix describes astrological magic as , who skillfully selects the best possible location and natural materials (seeds, soil, tools). Even more critically, the farmer must carefully choose the best possible time and season to plant each seed or the effort is wasted. This is done by measuring, with extreme precision, how the stars move in relation to our perspective on earth.

If the farmer makes the best possible choice, he maximizes the plant’s chances of thriving and providing the desired result (fruits and vegetables).

This analogy perfectly fits astrological magic. Like farming, it requires the use of multiple skillsets. In the case of synchronization, it also requires delineating charts simultaneously from multiple angles using all four branches.

Electional Astrology:  “When should I do something?”

This is choosing a time when astral rays are supporting your success. Electional astrology selects astrologically auspicious dates and times for major endeavors. Using traditional techniques, it can pinpoint favorable moments for action, anticipate likely outcomes, and provide a more broad and holistic perspective to better understand the whole situation or “bigger picture”.

Electional astrology has been used throughout history for things like getting married, starting a business, embarking on a long journey, choosing times for medical treatment, and establishing business partnerships. Throughout history, it has been used to choose the time of a new king or queen’s coronation, their reign being “born” at that moment and the founding of cities. It was often used in warfare by identifying the time when astrological forces were most favorable for victory.

Horary Astrology: “What is happening?”

Horary answers a clear, pressing question by casting a chart for the exact moment the question is asked. It’s an ancient, time-tested method and it does not require birth data.

Typical horary questions include:

• Will he or she propose?
• What is the future of my relationship?
• Will my home sell?
• Should I stay or relocate?
• Will I get the job I applied for?

Horary astrology can be used to answer a wide range of questions and often helps the querent to understand the situation on a much deeper level by recognizing hidden connections that have gone unnoticed, allowing for much more informed decisions. When taken to its highest level, horary can even be used to help locate lost objects or stolen items. William Lilly, the famous astrologer who played an important role in the English Civil War (1642-1651) and predicted the Great Fire of London, was renowned for his skill in horary and his ability to apply it effectively to any situation.

Mundane Astrology: “What will happen in the world?”

This is perhaps the oldest branch of astrology and is concerned with predicting major events affecting an entire kingdom or region. It was used extensively in the past to predict things like political and economic developments, natural disasters, and wars. Mundane astrology would be utilized for crafting talismans or electing events intended to influence a large area. In ancient times cities and kingdoms were founded using electional astrology in much the same way as the coronation of monarchs.

5. PROCEDURES EXPLAINED

John Gadbury (1627 – 1704) explained synchronization by illustrating the basic principles for electing a time to begin a safe and successful journey by sea. In his example, the astrological birth of ships was well known by their owners. The “berthing ceremony” for each ship was itself an astrologically elected time, chosen so that the ship could have a birth chart. This is why the word “berth” was chosen because of its likeness to “birth”. Gadbury’s preferred method is to choose an election whose aspects overlap with benefic natal sensitive points.

Just like human beings and organic life, all ships and manmade things also have an astrological birth chart that can be used to discern optimal elections for most anything. The more these factors are harmoniously aligned (birth, election, real-time astrological transits) the desired outcome is likely to happen because it is more strongly supported by the forces of nature. This exact same principle applies to talismans and astrologically timed rituals. And all things.

This simplified example uses the Sun and Moon to illustrate the basic principles. In this hypothetical birth chart, the Sun in 15 Aries. The malefics, Saturn and Mars, are in 9 Leo and 9 Taurus respectively. This person wants a Sun in Leo talisman that works optimally with their nativity.

Malefic placements are sensitive points that function like “astral wounds” for the luminaries and benefics. This not only applies to the degree where the malefic planet is, but also the points of the chart that they oppose or square. Sun and Moon transits are affected by them. Talismans with significators in either of those sensitive points are negatively affected, often making them work poorly. For some people they may never work.

In this hypothetical election, the Sun cannot conjoin Saturn’s natal placement, from 0 to 9 Leo. Its placement is limited to the second and third face (10 to 29 Leo) which is not applying to the afflicted degree.

The Moon is always the secondary significator in all matters, including elections. Her placement and condition are of critical importance, and the same rules apply.

Because this person’s birth chart has a malefic in 9 Taurus, the Moon cannot be in 0 to 9 Taurus, only the second and third faces (10 to 29 degrees). This sensitive point also casts its rays to the other signs which must also be considered. She cannot be in the first face of Virgo and Capricorn which natal Mars squares, or Scorpio which it opposes. Natal Saturn also opposes 9 Aquarius and squares both 9 Taurus and Scorpio.

Above: Malefic placements and prohibitive sensitive points

For the Moon to aspect the Sun and avoid major natal afflictions, she can only be placed in the second or third faces of Aries or Sagittarius for a trine or Taurus for a square. Libra and Gemini are suitable for a sextile.

In conclusion, the Sun must be rising in the second or third face of Leo, ideally during the planetary day and/or hour. The Moon should be in Aries, Sagittarius, Libra or Gemini or Taurus (not in the first face) making an applying aspect. Other factors in the election must be considered such as the South Node, malefics on the descendant, and other prohibitive conditions.  These points in the natal chart must not overlap with the election’s significators. This election, in our hypothetical scenario, has a much better chance of working well than selecting one at random.

By now the reader should understand some of the complexities of this process. Again, this is a hypothetical scenario for illustrative purposes using the simplest charts. Real-world applications are far more complex and include an additional challenge: procuring a talisman that meets all the stringent requirements.

I first search through the many talismans I’ve made over the years and keep stored away. I compare their election charts in search of something that meets the criteria. If a suitable talisman is found, it gets to its new owner. The efforts pay off as I often get glowing feedback. Some results would sound farfetched to many people.

If I don’t have a suitable talisman, my only option is to search for an upcoming election that fits. This can be days, months, or years later depending on the individual factors involved. For instance, Jupiter takes twelve years to pass through all the zodiac signs, one sign per year. An election with Jupiter in Sagittarius will not be possible until 2032. If this is the case, the natal chart is reexamined, and I attempt to identify an alternative talisman that could serve a similar purpose.

6. Is this Remediation?

In some ways. Remediation is a buzzword that is becoming more popular with the growing interest in astrological magic and Vedic astrology. Remediation is a Jyotish concept that has some similarities in concept but is not the same thing. The two systems are not irreconcilable or more “correct” than the other. They’re different in the same way that kickboxing and karate are different ways of doing the same things.

The techniques of synchronizing natal and election charts make maximum use of individual strengths and avoids relying on weaknesses. It allows a talisman to amplify and direct the astral influences that are already working strongly for the individual so that the invisible influences of the natural world support the people involved.

So, what does it do?

Simply put, it is working with fate and not attempting to resist it. This is an important distinction. If the natal planet is weak, you can still strengthen its influence in the election but you must not do so in a place (applying to the degree) that was harmed in the nativity, according to medieval sources.(4)

For example, the nativity indicates some financial gain during a certain time period. The natural effect could simply be finding a small amount of money dropped on the ground. But if the individual has an astrological talisman that is highly compatible with their nativity, specifically the planets and houses that influence money, this unremarkable event can be amplified to be something of a higher magnitude.

It is the same principle as using a sail on a boat, working with the winds and currents so it can carry you where you want to go. Utilizing an election that strongly conflicts with the natal chart is like rowing against the currents and not using the winds. The natal chart functions as a sort of map to predict “astral weather”.

This is described by Guido Bonatti in his Seventh and Eighth Treatises On Elections. He is referring to elections in a general sense and not astrological magic, but both overlap with each other considerably. Bonatti says that if the birth chart and election are compatible, they strongly reinforce each other and help to bring the desired outcome to completion. However, when they conflict with each other then it diminishes the quality of the outcome or “subtracts the good”.

Bonatti was fully aware of the fact that a perfect election does not exist “because the malefics cannot be removed from the sky; so, it is necessary for us to adapt those things which we can adapt and do what we can of the good.” (3)

He was also well acquainted with the enormous challenges of adapting an election to a nativity. No birth chart is perfect either, and many problems in real life cannot wait many years for the best election. We are forced to be practical, make the best of the opportunities available and have realistic expectations. Bonatti says,

“It is necessary that we adapt our elections as well as we can; and if we cannot have everything that we want, we still might have something better than we can have”. (4)

7. EFFECTS

This technique has produced some of the most remarkable results I’ve ever seen.  It has been used fifteen times for clients and has delivered successful results eleven times, an incredible 73% success rate. Of those results, two pushed the limits of belief.

One of these was for a friend in a dire financial situation. Using his natal chart, I identified an excellent election for him almost a year later. When the time came the talisman was made. Three weeks later, he received a check in the mail for over two hundred thousand dollars from the government. Unbeknownst to him, an audit had found that he and his spouse were entitled to a sizeable COVID-19 stimulus grant from five years prior which they had never applied for or were even aware of.

The other was a client who suffered from fertility problems. He and his wife had one child only after she received in vitro fertilization. He sought assistance for several problems, one of which was to conceive a child naturally. Neither of them were receiving further medical or fertility treatment. I did considerable research of medieval astrology texts, applied this technique and identified two Venus elections that met the criteria. He received his talismans in May 2025. In July he and his wife successfully conceived while Venus was transiting a key natal placement among other factors. I was able to identify the Venus transit because they had sex at the same time every day. Their doctors were at a loss to explain how it was possible.

Venus is a fast-moving inner planet and makes this same aspect at least once a year and this is their first time achieving pregnancy naturally, despite many years trying unsuccessfully, so it cannot all be attributed to a Venus transit by itself.

De Radiis, “On the Stellar Rays” is a medieval esoteric text on the properties of astral light attributed to the Arab polymath al-Kindi and in many ways it accurately mirrors early 20^th century electromagnetic theory. I believe that the two Venus talismans compatibility with his nativity, coupled with the real-time Venus transit, allowed the talismans to function as a sort of lightning rod and antenna for Venus astral rays that were attuned in a way that was harmonious with his astral body, which is a sacred geometric pattern imprinted at birth.

The other results were very impressive in their own ways but these two cases were the most compelling and live up to some of the fantastic claims in Picatrix and other ancient sources.

8. SUCCESS RATE

As of February 2026, this technique has provided satisfactory results with a 60 percent success rate. Most of these people were in very difficult situations with no expectation of success. I defined success as: the desired result occurred after the person exhausted all conventional means. All of these were for specific purposes (job, business, health) that had to produce concrete, real-world results in a reasonable amount of time.

Out of the first ten trials, seven achieved the desired results with very discernable effects, and three had no effect. The second trial run produced five successful results out of ten.

The first reaction some people may have is to think, “60 percent is nowhere near 100 percent.” This is true. It should also be kept in mind that the successful outcomes were deemed impossible before they happened. The potential applications are vast.

——-SOURCES——-

1. Accordingly, whenever a child was born, they would determine the newborn’s Ascendant. If the moment of birth implied misfortune and detrimental state, they would calculate from the near future another hour that would be auspicious. Upon designating the new Ascendant and determining the ruler planet, they would mold an imago of the baby with the metal corresponding to that planet. As they took the imago to the newborn, the auspicious celestial influences derived from the imago’s Ascendant were virtually transferred to the infant. For the author, the celestial configuration at the time of birth, which is determined only by God’s orders and will, is the single most important criteria for the efficacy of talismans; both suffumigations and invocations to the spirits of the planets pale in importance next to electing an auspicious hour.

• Tunc Sen. Practicing Astral Magic in Sixteenth-Century Ottoman Istanbul: A Treatise on Talismans Attributed to Ibn Kemal (d. 1534) page 77. Magic, Ritual, and Witchcraft, Spring 2017)

2.

Second Book of Occult Philosophy (Agrippa)

Chap. 50. Of certain Celestial observations and the practice of some Images.

I will now shew thee the observation of Celestial bodies, which are required for the practice of some of these kinds of images; So to make any one fortunate, we make an image in which these are fortunate, viz. the significator of the life thereof, the givers of life, the signs, and Planets. Moreover, let the ascendent, the midheaven, and the Lords thereof be fortunate: also the place of the Sun, and place of the Moon; part of fortune, and Lord of conjunction or prevention made before their nativity, by depressing the Malignant Planets. But if we will make an image to procure misery, we must do contrarywise, and those which we place here fortunate, must there be infortunate, by raising malignant Stars. In like manner must we do to make any place, Region, City, or house fortunate. Also for destroying or prejudicing any of the foresaid; Let there be made an image under the ascension of that man whom thou wouldst destroy, and prejudice, and thou shall make unfortunate, the Lord of the house of his life, the Lord of the ascending, and the Moon, the lord of the house of the Moon, and the lord of the house of the lord ascending, and the tenth house, and the lord thereof. Now for the fitting of any place, place fortunes in the ascendent thereof; and in the first, and tenth, and second, and eighth house, thou shall make the lord of the ascendent, and the lord of the house of the Moon fortunate. But to chase away certain Animals from certain places, that they may not be generated, or abide there, let there be an image made under the ascension of that Animal, which thou wouldst chase away, and after the likeness thereof; as if thou wouldest chase away Scorpions from any place, let an image of the Scorpion be made, the sign of Scorpio ascending with the Moon, and thou shalt make unfortunate the ascendent, and lord thereof, and the Lord of the house of Mars; and thou shall make unfortunate the lord of the ascendent in the eighth house, and let them be joyned with an aspect malignant, opposite, or quadrant: and let there be writ upon the image the name of the ascendent, of the Lord thereof, and of the Moon, and of the lord of the day, and of the Lord of the hour. And let there be a pit made in the middle of the place, from which thou wouldst drive them; and let there be carryed into it, some of the earth taken out of the four corners of the same place, and let the image be buryed there with the head downward, with saying, this is the burying of the Scorpions, that they may not come into this place, and so of the rest. So for gain let there be made an image under the ascendent of the nativity of the man, or under the ascension of that place to which thou wouldest appoint the gain; and thou shall make the lord of the second house, which is in the house of substance to be joined with the Lord of the ascendent in the trine or sextil, and let there be a reception amongst them; thou shall make fortunate the eleventh and the Lord thereof, and the eighth; and if thou canst, put part of the fortune in the ascendent, or second; and let the image be buryed in that place, or carryed from that place, to which thou would appoint the gain. Also for concord, and love, let there be an image made in the day of Jupiter under the ascendent of the nativity of him whom thou wouldst have be beloved, make fortunate the ascendent, and the tenth, and hide the evil from the ascendent; and thou must have the Lord of the tenth, and planets of the eleventh fortune, joined to the Lord of the ascendent, from the trine or sextile with reception; then make another image for him whom thou would stir up to love; consider if he be a friend, or companion of him whom thou wouldst have be beloved; and if so, let there be an image made under the ascension of the eleventh house from the ascendent of the first image; but if the party be a wife, or a husband, let it be made under the ascension of the seventh; if a brother, or a sister, or a cousin, let it be made under the ascension of the third, and so of the like; and put the significator of the ascendent of the second image, joined to the significator of the ascendent of the first image; and let there be betwixt them a reception, and let the rest be fortunate, as in the first image; afterwards join both images together into a mutual embracing or put the face of the second image to the back of the first image, and let them be wrapped up in silk, and cast away or spoiled. Also for success of petitions, and for the obtaining of a thing denied, or taken, or possessed by an other, let there be an image made under the ascendent of him who petitions for the thing; and cause that the Lord of the second be joyned with the lord of the ascendent from a trine, or sextile, and let there be a reception betwixt them, and if it can be, let the Lord of the second be in the obeying signs, and the Lord of the ascendent in the ruling, make fortunate the ascendent, and the Lord thereof, and take heed that the lord of the ascendent be not retrograde or combust, or falling, or in the house of opposition i.e. in the seventh from his own house; let him not be hindred by the malignant, let him be strong, & in an angle; Thou shalt make fortunate the ascendent, and the Lord of the second and the Moon; and make another image for him that petitioned to, and begin it under the ascendent belonging to him, as if he be a King or a Prince, begin it under the ascendent of the tenth house from the ascendent of the first image; If he be a father under the fourth; if a son under fifth, and so of the like; and put the significator of the second image, joyned with the lord of the ascendent of the first image, from a trine,or sextile, and let him receive it, and put them both strong, and fortunate without any let; make all evil fall from them. Thou shall make fortunate the tenth, and the fourth if thou canst, or any of them; and when the second image shall be perfected, joy nit [knit] with the first, face to face, and wrap them in clean linen, and bury them in the middle of his house who is the petitioner under a fortunate significator, the fortune being strong, and let the face of the first image be toward the North, or rather toward the place where the thing petitioned for doth abide; or if it happen that the petitioner goeth forward towards him with whom the thing petitioned for is, let him bring the images with him as far as he goes.

(Joseph Peterson, Twilit Grotto. Heinrich Cornelius Agrippa: Occult Philosophy. Book II. (part 1)

3. Bonatti, Seventh Treatise

“For an election operates according to “more” and “less”: if we were to elect for him whose nativity we knew, or whose question we had, and the nativity or question signified something good for him in its root, and the election were to agree with one of them, it signifies good and a perfected end of that matter and of that effect; if however one were to disagree with the other, it subtracts the good.” (Bonatti’s Seventh Treatise on Elections, translated by Ben Dykes)

4. Bonatti, Eighth Treatise

“It is necessary that we adapt our elections as well as we can; and if we cannot have everything that we want, we still might have something better than we can have, so that our labor is not more frustrated [….] it is impossible for us to adapt the twelve houses, because the malefics cannot be removed from the sky; so it is necessary for us to adapt those things which we can adapt, and do what we can of the good.” (Bonatti’s Eighth Treatise on Elections, translated by Ben Dykes)

“And the elections of the wise are not made only from the Ascendant, nor only from the Moon, nor from the Planets alone, nor from their places; but from all of them together, and with respect to the nativity. For by this is it known how the native’s nature, and the matters he desires to perform, are disposed.”
— Bonatti Treatise 7, Chapter 1, p. 330

“Do not place the Moon or the significator in a degree afflicted in the nativity, or in the degree of the natal malefics, or opposing them, or square to them — lest the matter be corrupted. And especially, do not place the Ascendant or the significator in the same degree as Mars or Saturn in the nativity, if they were malefic there.”
— Treatise 7, Chapter 1, p. 331

“If any planet is the significator of the desired matter, or ruler of the house of that matter, and it is strong in the nativity — by being in its own dignities, or by being received or free from affliction — then it ought to be similarly strong in the election. For otherwise, the election will not be useful to the native.”
— Treatise 7, Chapter 2, p. 334

“But if the native has a weak Jupiter in his nativity, and you are electing for wealth or gain — then you must fortify Jupiter in the election as much as you are able. Yet you must not place him in a degree or sign which was afflicted in the nativity, or which received opposition or square from a natal malefic.”
— Treatise 7, Chapter 3, p. 336

“If however someone had said that we ought not to prolong elections as I said, when nearly all would seem to want to say otherwise than that, it can be responded to him, “Because the wise wanted to bless their elections that they be perfect in every respect; and they considered elections which someone could not always anticipate, until the significators could all be adapted as they said.”

But we often do not have time to wait, whence it is necessary that we elect within the interval we have, and commingle what of the good we have in our election.”

TERMINOLOGY SOURCES

“The first consideration is, that the election be founded upon the nativity of the one for whom the election is made… For otherwise, the election will not be perfect…”
— Bonatti, Treatise 7, Ch. 1, trans. Benjamin Dykes, Bonatti on Elections, p. 331

“Let it be seen whether the significator of the matter is in a good place in the nativity… and whether it is received by a fortunate planet, and is not impeded; and let him observe how it is disposed in the nativity and [then] make the election accordingly.”
— Bonatti, Treatise 7, Ch. 1, p. 331

The foundational text of astrological magic and talismans Picatrix (Ghayat al Hakim) was published in English for the first time in its immense history, from a medieval Latin manuscript, by Christopher Warnock and John Michael Greer in 2011.

Although the book had been published by Ouroboros Press in two volumes (2002 and 2008) from Arabic manuscripts, it was generally not usable in practice due to the highly specific astrological terms being misunderstood by the translator and most of the key instructions, such as the proper astrological conditions for combining the sun with the north node, were omitted or mistranslated.

The Warnock-Greer edition had the notable distinction of being translated and edited by a practicing astrologer. Chris Warnock had been among the first of a small group of people who took on the tedious task of reviving what is now called “Traditional Astrology”, by painstakingly studying and implementing astrology as it was practiced centuries ago.

This form of astrology was found to be much different than its modern form, which was developed alongside the study of psychology, something unrecognizable centuries prior.

Until this edition of Picatrix was published in 2011, the only other related source that was widely available to the public was Heinrich Agrippa’s Book 2, itself largely overlooked and generally unknown. The information in Agrippa’s work is a very valuable source in and of itself, but it was written in 1533 when traditional astrology was readily available to learn and not lost to time as it is today.

In short, it assumes that the reader has considerable skill in something that is still in the process of being rediscovered and rebuilt today.

The Greer-Warnock edition of Picatrix made this lost science easily available to everyone for the first time in history. However, like Agrippa’s work, Picatrix also assumes that the reader has a lifetime of expertise and practice, fully versed in the writings of prominent figures such as Al Kindi, Abu Mashar, Al Biruni and others whose works, like Picatrix, have only become available in recent years.

This is largely due to the efforts of Dr. Benjamin Dykes and other scholars who are taking on the monumental task of accurately translating medieval Arabic texts that have been untouched for many centuries.

It is in these books that we can find the answers to many enigmas that the anonymous author of Picatrix left for the reader to know for themselves, including crucial details about combining planetary forces like the sun and the north node.

The North Node Mistaken as a Benefic

In this article, I will show that all available medieval texts agree that the North Node (the Head of the Dragon or Caput Draconis) conjoining the Sun is an especially harmful configuration, despite popular notions to the contrary today.

This is important because the small community of people who are working diligently to rediscover the benefits of astrological magic by making talismans to benefit themselves and others could be making an enormous mistake because of a widespread interpretation of passages in Picatrix and Agrippa’s Book 2, Chapter 45.

Picatrix Book 3, Chapter 2, page 137 states:

Know that the nature of the Head of the Dragon is to augment; when it is with fortunate planets it increases them in honor and strength, and if he is with unfortunates he augments them in condemnation and bad fortune. Similarly the Tail of the Dragon has the nature of diminution. And when it is with fortunate planets it diminishes their good and with infortunates it diminishes their evil and condemnation.

This passage states that the North Node makes benefic planets (Jupiter, Venus) perform even better. The widely held assumption is that the Sun, one of the two Luminaries, is a benefic planet is potentially a serious mistake, as will be shown later.

This assumption about the Sun is given further weight by another passage in Picatrix which states that the Moon, the other Luminary, is of immense benefit when conjoining the North Node.

Picatrix Book 1, Chapter 5, page 48:

Make images for love and delight and to visit kings and high lords in the day of the Moon, when she is waxing, and in Sagittarius, Taurus, Cancer or Pisces, and if she is with the Dragon’s Head it is powerful for workings…

The South Node being of a highly malefic nature has never been in debate as Picatrix makes it plainly clear. With the Moon being one of the two Luminaries, it is reasonable to assume that the Sun would benefit from the North Node as well.

However, it is important to keep in mind what exactly the North and South Nodes are: mathematical points of the eclipse.

The Nodes are the two points in the sky where the Moon’s orbit intersects with the ecliptic (the Sun’s path through the Zodiac). They travel through each zodiac sign for approximately 19 months each and mark where eclipses will occur.

Their origins reach back into the earliest recorded history. The ancient Egyptians and people of Mesopotamia were using advanced mathematical formulas to predict all future eclipses over 4,000 years ago because of their immense astrological significations. For more information on the incredible achievements of Bronze Age kingdoms, please read this article.

The well-known Ouroboros, the snake eating its tail and often depicted encircling the earth, is the Dragon or Serpent, symbolizing the infinite cycles of time.

In Egyptian funerary texts, this serpent accompanies and guides Ra (the Sun) through his nightly journey through the underworld. The oldest known depiction is from the Old Kingdom of Egypt, in the pyramid of Unas (2375-2345 BCE) at Saqqara which served as the king’s tomb.

On the walls of the sarcophagus chamber is a carving of two entwined snakes eating each other, interpreted as a spell that binds heaven and earth.

The eclipse is often one the most forceful and potentially catastrophic aspects in all of astrological lore, widely recognized as such since prehistoric times, and regarded as such by virtually every known human culture, from the ancient peoples of the Americas to the Old World.

Far from the popular and uninformed idea of primitive people believing that the sun and moon were literally destroyed, historical records show that eclipses were skillfully chosen by ancient kings as times to initiate battles of incredible significance.

The battle that took Alexander the Great and the Greeks from local warlords to a world power was initiated during an eclipse, as shown in this article:

The Blood Moon Eclipse of Alexander the Great

The Ottoman Empire, which was one of the world’s superpowers for almost half a millennium, went from a small backwater kingdom in Turkey to an empire that rivaled all of Europe in a matter of weeks when they conquered the last remnants of the Roman Empire, Constantinople, during a significant lunar eclipse.

The Ottomans were the first to conquer this city where all before them had failed for over a thousand years:

Cosmic Conquerors: How the Ottomans Used Astrology to Topple Constantinople

These are only two examples of eclipses that changed the entire course of human history and were documented for study in modern times. What has never been in dispute is that harm in the material world, in some form, always accompanies the eclipse. The specific circumstances and severity of those events is the only thing that varies.

The Eclipse According to Picatrix

Tomb of Tutankhamun. The Ouroboros is encircling the head and feet of the figure, believed to depict Osiris, the deceased Pharoah, or both. 1300 BCE.  Photo credit: touregypt.net

Simply put, the astrological influences of an eclipse according to Picatrix are of an immense force that emanates purely destructive influences.

Like the symbol of the Ouroboros, creation is an endless cycle of destruction and rebirth. The specific ways that an astrologer can expect th eclipse to manifest on earth varies according to many factors beyond the scope of this article; no two eclipses are the same.

Tetrabiblos by Claudius Ptolemy is an excellent source for those who are interested in Greco-Egyptian astrology and Ptolemy’s work provides considerable information on the specifics of eclipses.

All sources agree that destruction will accompany an eclipse in some form.

Picatrix Book 2, Chapter 3, pages 67-68 states:

The conclusion we ought to draw from all that we have said up to this point is that everything in the world, and all their qualities, orders and ends, are from the aspects of the Moon with the Sun, because this includes everything that is contained in trees and composite bodies because of the stars and the Moon. This is what causes the greater part of the influence and harm they receive from an eclipse of the Moon or other planets that are eclipsed. From the Sun, the Moon, and the fixed stars come permanent mutations; from these, things suffer change, receiving benefits from good qualities and harm from bad ones. Eclipses affect the Sun and Moon and other planets and influence them to the harm of other composite bodies. Do not believe for a moment that the Sun or Moon receive any harm in their nature or accidents thereby; and we will call this an impediment of the heavens, so that you will understand that the reason that harm comes to animals, trees, and other composite bodies from eclipses of the Sun, Moon, and the other planets happens because the four elements are altered, changed and damaged.

Picatrix further states that for an astrological election to be safe from the effects of the eclipse, the Moon must not be within 12 degrees before or after the degree in which the eclipse occurred (the location of the Node) but does not mention the Sun which also conjoins one of the Nodes during an eclipse.

Picatrix Book 1, Chapter 5 states:

You should beware of trying to work magic to a good end when the Moon is applying to an eclipse, or under the rays of the Sun, that is, twelve degrees before or after.

In July 2018, Clifford Low crafted solar talismans with the Sun rising in Leo, separated from the North Node by one degree and posted it in real time on social media, under the assumption that the Sun is a benefic and would therefore be well suited for the Head of the Dragon, as is standard practice for the Moon in the instructions provided by Picatrix.

Within a few hours he destroyed all of them.

His experiences immediately following the engraving of his jewelry were especially unpleasant and he quickly stated his opinion that the Sun and North Node is a malefic combination. At first glance, this goes against the popular notion of the Sun as a benefic in the same sense as Jupiter or Venus.

When we consider the severity of combustion as an affliction, among other factors, the Sun is not necessarily a benefic planet.

I’ve since searched for definitive answers in all the traditional astrology sources available to me from Hellenistic, Medieval and Renaissance to find a clear answer to the question of the Sun’s relationship with the North Node and, if possible, the orbs of both the North and South Node.

Although the finer details vary somewhat according to the individual source, all are clear that the Sun in proximity to the North Node is a severe affliction and attracts many of the negative influences of the eclipse itself.

Modern Knowledge Gap

As stated already, the use of Picatrix and its related sources is still in the infancy of its modern revival, as is the practice of traditional astrology itself.

An immense knowledge gap now exists between a person thoroughly educated in the practice 1,000 years ago and the most knowledgeable people today due to several centuries of traditional astrology being cast out of society, and the tendency to view these sources through the lenses and assumptions of astrology’s modern psychology-based forms.

Adding to the confusion is the sheer complexity and many seemingly contradictory instructions, or lack thereof, in Picatrix and its related texts (Book of the Treasure of Alexander, Thabit Ibn Qurra’s On Images, Marsilio Ficino’s Three Books on Life, Heinrich Cornelius Agrippa’s Three Books of Occult Philosophy).

Simply put, these texts were written for a reader who was vastly more educated and experienced than anyone today. The author of Picatrix explicitly states that the book was deliberately written in a form that could not be understood or used by someone who was not deeply learned in the “sciences of the philosophers”.

In the Prologue of the Picatrix, the anonymous author states:

You who wish to gain the knowledge of the philosophers and to understand and ponder their secrets, know that you must first diligently search their books, in which the great wonders of their art can be found, and seek to discover the wonderful science of magic. First of all, however, you must understand that this science has been hidden by the philosophers, and they have not wished to disclose it to humanity; nay, they have rather hidden it with all their might, and whatever they have said about it was phrased in secret words, and indeed in signs and similitudes, as though they spoke of other sciences. And they did this on account of their honesty and goodness, because if this science were revealed to all humanity, the universe would be thrown into confusion. And it was for this reason that they spoke of it figuratively, that no one would be able to obtain it unless this science was first revealed to them.

The sciences of the philosophers are the Quadrivium which vanished from all educational institutions centuries ago. The Quadrivium was four subjects or arts: arithmetic, geometry, music, and astronomy in their classical forms. Although these subjects are widely taught today, their classical forms were systematically erased in the post-Enlightenment era and were made virtually extinct at the beginning of the Industrial Age.

Aside from the Quadrivium, the reader was expected to be well-versed in the works of Plato and Aristotle, particularly their cosmological and metaphysical frameworks. Obtaining formal education in these subjects in their classical forms, as they were taught centuries ago, is now impossible. The only option available now is meticulous self-study of their writings.

Returning to the subject of Picatrix, the process of creating astrological talismans, timing of ritual petitions, and compiling herbal mixtures according to its instructions is itself an immensely complicated task.

Christopher Warnock made enormous contributions for studying the book by carefully identifying the book’s common denominators and minimum requirements and establishing a standard base to work from, published in his many books. Everything beyond the standard formula he established becomes murky territory and often a matter of debate.

One of the murky subjects up for debate is the relevance of traditional natal, horary, mundane and electional astrology to the use of Picatrix, and if the vast rules and instructions in Picatrix alone are sufficient. The author of Picatrix intended for its readers to have expertise in all these branches.

It could be reasonably argued that astrological magic, or “The Science of Images” as Picatrix defines the practice of creating and using talismans, is separate from the others and many of their rules and processes do not apply. I argue that although the processes differ for each, the principles are the same. An undesirable planetary configuration in a natal or horary chart is also undesirable in a talisman or ritual petition.

Adding weight to my argument is the fact that Thabit Ibn Qurra’s On Images is one of the primary sources for Picatrix, acknowledged as such in Book 1, Chapter 5 after the author provides unusually complex astrological criteria for 29 different talismans, several of them copied verbatim from Ibn Qurra’s book, which consists of only seven. The others strongly resemble the complexity of Ibn Qurra’s work.

Ibn Qurra states in the first chapter of On Images that these seven sets of instructions were handed down through the priesthood of Harran, and that these seven are “certain rules which constitute examples”. In chapter 8, after having listed all seven examples in minute detail, he concludes by stating that there exists an image for every purpose imaginable if the astrologer is skilled enough to correctly identify and gain the assistance the astrological forces.

The significance of the 29 images and instructions detailed in Picatrix that I want to emphasize is they appear to have been crafted by others using Ibn Qurra’s work as a source. Furthermore, Ibn Qurra’s seven examples have multiple recommendations to create talismans based on an individual’s nativity for maximum effect with an emphasis on using the exact same degree of the native’s ascendant.

If a precise birth time can’t be obtained, then a horary chart cast for that talisman’s purpose is a viable substitute, and these same recommendations are often repeated in the 29 similar images in Picatrix.

Although not explicitly stated word for word, it is strongly implied by both sources that the processes are different, but the principles of natal and horary astrology equally apply to the Science of Images. Thabit Ibn Qurra, himself a famed polymath in an era of great thinkers, stated that it is the highest form of all the sciences.

In the following sections I will provide all references to the Sun its relationship to the North Node that I could locate in a wide range of traditional sources.

Hellenistic, Medieval And Renaissance Sources

Claudius Ptolemy, Alexandria, 2nd Century

Hellenistic astrology texts (approximately 200 BCE to 600 CE) give the Nodes little consideration as significators aside from the eclipse itself, of which much was written. Claudius Ptolemy, on whose works much of Western astrology builds on, writes:

Again, if the luminaries, together or in opposition, move toward the maleficent planets upon the angles, or if the maleficent planets move toward the luminaries, particularly when the Moon is at the nodes or her bendings, or in the injurious signs such as Aries, Taurus, Cancer, Scorpio, or Capricorn, there come about deformations of the body such as hunchback, crookedness, lameness, or paralysis, congenital if the maleficent planets are joined with the luminaries, but if they are at the mid-heaven points, elevated above the luminaries or in opposition one to the other, the deformations will result from serious dangers, such as falls from a height, the collapse of houses, or the attacks of robbers or animals. If Mars prevails, the danger is from fire, wounds, bilious attacks, or robberies; if it is Saturn, through collapse of buildings, shipwreck, or spasms

(Tetrabiblos, Book III, chapter 13)

… nevertheless the condition of the Moon itself also makes a certain contribution. For when the moon happens to be at the bendings of its northern and southern limits, it helps with respect to the character of the soul, in the direction of greater versatility, resourcefulness, and capacity for change.”

(Book III, Chapter 14)

Ptolemy and other Hellenistic sources briefly mention the Nodes and harmful effects but evidently considered them mathematical points, like the Lots or so-called Arabic Parts, rather than significators as they later developed into. It was during the rise of early Islamic kingdoms that the North and South Nodes took a prominent role in medieval astrology practices (around 700 CE). The efforts of the Abbasid Caliphate to develop and advance all branches of learning, including astrology, was in large part responsible for the Islamic Golden Age.

The Abbasids were the third caliphate to succeed the prophet Mohammed and established their capitol in Baghdad in 750 CE, with two of the most skilled astronomers of the time, Abu Mashar and Masha’allah, carefully choosing an astrologically auspicious time for the coronation of the city as the new capitol and initiating what was, at the time, arguably the peak of medieval human civilization.

For centuries, the Caliphs paid handsomely for the best astronomers in the world to live in Baghdad, study in their famous House of Wisdom, and compile what became the foundational texts of medieval astrology. The remnants of the Persian Magi contributed greatly to this development, when Zoroastrian temples and schools still existed in what was left of the Sassanid (Persian) Empire.

The astrologer-priests of Harran, enjoying the protection and patronage of Muslim kings despite their so-called “Sabean” religion, also played an enormous role in its development.  What became Islamic medieval astrology was a consolidation and of knowledge based primarily on Hellenistic astrology, adding elements from other schools of thought such as the Persians, Sabeans, and some elements of Vedic astrology from India.

Although the process of the Nodes becoming part and parcel of Western astrology remains unknown, it is likely that the Persian astrologers of the time introduced it. In Vedic astrology, Rahu and Ketu (North and South Node) are considered malefic demons in every sense.

The notions of the North Node having a benefic nature in some circumstances makes the Persian astrologers the most likely sources, due to their proximity and long term cross-cultural exchange with India while maintaining their own independent traditions and practices since the Persian Empire and probably long before.

William Lilly, England, 17th Century

I explored the writings of the English astrologer William Lilly, who translated astrological texts from Latin into English for the first time in the 17^th century and made the practice accessible for less privileged people in Europe.

Famous in his own lifetime for his many accurate predictions that played a significant role in the English Civil War, as well as predicting the Great Fire of London of 1666 decades prior to the event, Lilly was among the last famous and widely respected astrologers in Europe before the practice entered its final decline.

In his introduction of astrological principles, he states that the North Node is fortunate, but does not explicitly mention the Sun in respect to either of the Nodes.

The Head of the Dragon is Masculine, of the nature of Jupiter and Venus, and of himself a Fortune; yet the Ancients doe say, that being in Conjunction with the good he is good, and in conjunction with the evil Planets they account him evil. The Tail of the Dragon is Feminine by Nature, and clean contrary to the Head; for he is evil when joined with good Planets, and good when in conjunction with the malignant Planets. This is the constant opinion of all the Ancients, but upon what reason grounded I know not; I ever found the North Node equivalent to either of the Fortunes, and when joined with the evil Planets to lessen their malevolent signification; when joined with the good to increase the good promised by them: For the Tail of the Dragon, I always in my practice found when he was joined with the evil Planets; their malice or the evil intended thereby was doubled and trebled, or extremely augmented, and when he chanced to be conjunction with any of the Fortunes who were significators in the question, though the matter by the principal significator was fairly promised, and likely to be perfected in a small time; yet did there ever fall out many rubs and disturbances, much wrangling and great controversy, that the business was many times given over for desperate ere a perfect conclusion could be had; and unless the principal significators were Angular and well-fortified with essential dignities, many times unexpectedly the whole matter came to nothing.

(Christian Astrology Book I. page 82)

Guido Bonatti, Italy, 13th Century

Going back deeper into European texts, I looked to Guido Bonatti whose work Liber Astronomiae or “Book of Astronomy” revolutionized the practice of astrology in Europe when it was published in 1277. Drawing heavily on the expertise of earlier Arabic astrologers as well as his own observations, Bonatti’s fame as an astrologer earned him a place in Dante’s Inferno.

Although much of Bonatti’s life details are lost to time, he earned renown for timing the military campaigns via electional astrology for the Count of Montefeltro when Italy was a loose collection of warring city-states.

By all accounts, the Count of Montefeltro was hopelessly outnumbered and stood little chance of success but Bonatti’s expertise proved critical to his stunning victories in battle. Historical records state that Bonatti accurately predicted the process and outcome of a battle with incredibly specific details, including that the Count would win but suffer a life-threatening wound in the process.

The Count planned for his wounding and made the necessary preparations. When it occurred exactly as predicted, the medical treatment he had prepared saved his life. Bonatti went on to enjoy a successful career as an astrologer for numerous kings, including the Holy Roman Emperor Frederick II.

Bonatti, in Tractate III, states unequivocally that the Sun is heavily afflicted by both the North and South Node 12 degrees before and after, and the other five planets are afflicted for 10 degrees after conjunction with an eclipse.

For clarity around the seeming contradictions of Picatrix, Lilly and Agrippa regarding the Moon and North Node, the Sun is only in the same signs as one of the Nodes during an eclipse, whereas the Moon passes by once every month. The terms genzahar and zenzahar are phonetic translations of Arabic terms for orb.

Or if they [the planets] are with the Caput or Cauda Draconis, or if they are in their genzahar, so that there is between them and the Caput or Cauda Draconis, or their zenzahar, 12 degrees or less before, or 10 degrees or less after. And of the planets, those more greatly impeded by their genzahar are the Sun and the Moon, when there are between them and the Caput or Cauda Draconis 12 degrees or less before them- since there they suffer an eclipse which is a great detriment to them.

(Guido Bonatti, Tractate III, XX, When and In Which Places the Planets Become Weak, translated by William Tynan.)

This is significant for Picatrix enthusiasts who widely operate under the assumption that a separating aspect, even by one minute, nullifies the effects. This is not without good reason because Picatrix clearly states that separating aspects nullify the effects of that aspect for the purposes of a talisman.

For example, one of the most consistent rules in Picatrix is that the Moon must not be in a separating aspect from the significator, i.e. in a Venus talisman, the moon must not be making a separating aspect from Venus even by one minute.

The Moon is a key factor in making all talismans and performing petitions.

However, Picatrix also emphasizes the immense harm of an eclipse and its only exceptions to its rule of separating aspects are combustion and the eclipse. The Moon is still combust and of a harmful nature when it is one degree separated from the sun (Cazimi being the notable exception).

Abu Mashar & Al Qabisi, 9th to 11th Centuries

The following quotes are from “Abu Mashar & Al Qabisi: Introductions to Traditional Astrology” translated by Benjamin Dykes. Both of these astrologers were famous in their lifetimes, Abu Mashar especially.

Al Qabisi was born in modern-day Iraq and was gainfully employed as an astrologer for the Emir of Aleppo (modern day Syria) and Abu Mashar was a Persian Muslim born in modern-day Afghanistan before emigrating east to eventually become the most influential astrologer in the Abbasid court. He is best remembered for consolidating astrological information into more user-friendly learning manuals for future astrologers in the palace.

Abu Mashar makes very clear that not only the Moon but also the Sun is dangerously afflicted when conjoining both Nodes, and that 4 degrees is by far the most dangerous. Furthermore, they are both afflicted within 12 degrees applying or separating.

Picatrix enthusiasts will be quick to point out that the Moon and North Node are an especially benefic combination under the correct circumstances, but I’ll point out again that the Moon conjoins each Node once a month. The Sun only conjoins each Node once per year, during eclipses.

Al Qabisi lists the properties of the Nodes which is quoted by many later sources but, like Lilly, he conspicuously doesn’t mention the Sun:

The friends of the Head of the Dragon are Jupiter and Venus, and it’s enemies Saturn and Mars. But the friends of the Tail of the Dragon are Saturn and Mars, and it’s enemies the Sun and Moon, Jupiter and Venus.

(Al Qabisi, Book 3, pg 205)

Abu Mashar states:

Even to be in the Head or Tail of the Dragons, even if there were 12 degrees or less between them and the Dragon, but the worst is if the Moon were in these places. For the Sun, to be within 4 degrees of the Head or Tail…..

And the Nodes impede the Sun more severely if there were 4 degrees between him and them, in front or behind. And they impede the Moon more severely if there were 12 degrees between one of them and her, in front or behind.

(Abu Mashar, Page 223)

The nature of the Head is hot and masculine, but the nature of the Tail is cold and feminine.

(Abu Mashar, pg 274)

Al Biruni, 1000 AD, Persia & India

Al Biruni, who lived around 1000 AD, was another polymath famous in his lifetime. A Persian born in what is now Uzbekistan, he spent much of his early life in Afghanistan and spent a great deal of time living in India where he explored the Hindu culture and wrote treatises on Vedic culture and beliefs.

As stated earlier, while the Greco-Egyptian astrologers like Ptolemy recognized the Nodes, it was the Hindu astrologers who ascribed to them the devilish characteristics of Rahu and Ketu. Al Biruni also agrees with 12 degrees being dangerous for the Luminaries with the Nodes and disagrees with Abu Mashar’s statement on the temperament and gender.

Some say the Head of the Dragon is Male and Diurnal and the Tail Female and Diurnal, but this is quite illogical.
(Instructions, page 27)

When both the luminaries are in aspect to each other, and to the benefics, and are in their own sections of the signs of the benefics, both of them are strong. But if they are in situations unsuitable to them, and the malefics, full of enmity are above them, and the benefics below, or are eclipsed, or near the dragon’s head or tail, especially the latter by less than 12 degrees, both of them are weak.
(Instructions, page 110)

Understanding the Astrological Impact of the Sun and North Node

The experts of centuries past, who were employed by kings and thoroughly answered the most difficult questions using astrology and provided precise details, very often risked their lives.

Their answer could determine the fate of an entire nation and it was a common practice to put court astrologers to death for mistakes. Lengthy imprisonment in a dungeon followed by banishment was considered merciful, as happened to the colleagues of Jean Baptiste Al Morin who made minor but unforgiveable errors in their astrological readings.

These experts often disagree on some minor details, but all agree that the Sun and the North Node is a dangerous combination. 12 degrees applying or separating is the most widely agreed answer. 10 degrees of separation is the closest for the Sun to be unafflicted if Bonatti is right. 4 degrees on either side is the most volatile according to Abu Mushar.

It is simply not worth the risk of making Sun talismans with the North Node and finding out firsthand if these renowned geniuses were simply wasting expensive paper and ink bottles, or if they knew something we don’t. The astral light of an eclipse, captured in a talisman, would likely not be noticed immediately but within a year or two, its owner could be experiencing strange mood swings, a weakened immune system, illnesses involving the head area, or more, if the source texts are correct.

With the Sun now entering Aries, many enthusiasts of astrological magic will no doubt be excited to make Sun talismans which are very popular for good reasons. When the Sun is in his domicile or exaltation, these talismans are among the most beneficial by far, in my opinion surpassing that of Jupiter.  The presence of the North Node in 15 and 16 Aries for many will bring with it expectations that the exalted benefic Sun will be even better.

We should keep in mind that the author of Picatrix explicitly states that there are not only things deliberately concealed for only the most learned and discerning reader, but also deliberate traps written in the pages of this book for those who do not measure up to the expected standards.

One of those standards was that the practitioner be an expert astrologer and learned philosopher by the standards of the time, which bluntly stated, simply do not exist anymore due to centuries of systematic state-sponsored efforts all around the world to suppress and wipe out the means to directly experience the spiritual part of life.

What has survived into the present day is most often due to this knowledge being kept hidden from the masses and reserved for the ruling classes, as is certainly the case for Picatrix, and once-secret manuscripts being found in dusty museum vaults centuries later after the skills and knowledge base has been extinct for several hundred years.

It is only due to the freedom of speech and religion, a relatively recent privilege in the grand scheme of human history, that these once-hidden books can be accessed by anyone. But fully understanding them is a whole other task that will take many decades and the efforts of many people, and most likely generations.

Harness the Power of Talismans Wisely

As the reader can see from the testimonials on this website, astrological talismans can have a very profound effect on a human being. Many people have reported positive effects that have totally changed their life. But it should be kept in mind that what can help can also hurt. Wielding the power of astrological talismans is a significant responsibility, and it’s crucial to approach this practice with wisdom, caution, and a deep understanding of the underlying principles.

If you’re intrigued by the potential of astrological talismans and would like to explore this path further, I encourage you to delve deeper into our collection of resources. Check out our store to browse our carefully crafted talismans, each designed with meticulous attention to astrological details.

Additionally, I highly recommend reading our comprehensive guide on astrological factors for creating talismans, which will equip you with a deeper understanding of the intricate astrological considerations involved in this ancient practice, and possibly assist you in your own path if you too are navigating the labyrinth of Picatrix.

Remember, the path of astrological magic is one that requires dedication, study, and a profound respect for the forces at play. By approaching this journey with an open mind and a willingness to learn, you can unlock the transformative potential of talismans while navigating their complexities with wisdom and care.