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 3rd 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 15th and 16th 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 20th 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)

 

  1. 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)

  1. 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