The Book of Ceremonial Magic (A.E. Waite) · 87 of 175 · tr. Arthur Edward Waite
Page 43 (part 2)
Sun Moon Mars It will be seen from this table that there is a recurring rule of the planets in unbroken succession through the whole week, after which the sequence recommences in the same order, each planet ruling the first and the eighth of the day hours and the third and the tenth of the night hours of the day referred to that planet.
These constitute the planetary hours.
The Book of Black Magic , still following and confusing the statements of the Clavicle, lays down that the hours of Saturn, Mars and Venus are good for communion with spirits; the hour of Saturn serves for invoking souls in hell, and to have news of those who have died naturally.
The souls of those who have been slain should be invoked in the hour and also on the day of Mars.
It adds that experiments made faithfully and with great diligence, observing all that is laid down, will be invariably verified, but to fail over the smallest part will void perfection in any.
The hours of Saturn and of Mars are also good for preparation, on those days when they are in conjunction with the Moon, or indeed with one another.
In a contrary or quadrate aspect they are good for experiences of hatred, lawsuits, enmities, discords and so forth.
The hours of the Sun, Jupiter and Venus, especially their planetary hour, are favourable both to ordinary and extraordinary experiments not included in those already mentioned.
Those of the Moon are especially suited to the conjuration of spirits, works of necromancy, and the finding of stolen goods; but the luminary must be collocated and in a terrestrial sign-that is to say, (in conjunction) with Mercury for love, favours and invisibility; for works of hatred and discord in a sign belonging to the fiery triplicity--Aries, Leo, Sagittarius; for extraordinary experiences in an aquatic sign--Cancer, Scorpio, or Pisces.
Should, however, the observation of these rules seem over-difficult, "do this only"--see that the Moon waxing is in an equal number of degrees with the Sun; it is then very good for the performance of the above experiments.
When the full Moon is in opposition to the Sun, it is excellent for warlike, riotous and discordant experiments; in its last quarter it favours works which deal directly with operations of destruction and ruin.
The best time for the experiences of death and invisibility is when the Moon is almost deprived of light.
When the Moon is in conjunction with the Sun nothing must be undertaken, because it is an unfortunate time and all things fail therein; but when in its crescent period, acuated with light, any experiences may be prepared and any writings and operations accomplished, especially for conversing with spirits.
It must, however, be the day of Mercury and in the hour of that planet, the Moon being in an earthly or aërial sign, as above said, and in a pair number with the Sun.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The passage details how planetary rulerships and lunar phases correspond to specific magical outcomes (e.g., Saturn for souls in hell, Moon for necromancy), reflecting the Hermetic axiom of cosmic structure mapping onto human operations.
Transgressive knowing acquired against divine prohibition — the Watchers' teaching of metallurgy, sorcery, and cosmetics in 1 Enoch, the Gnostic Eve narratives, the Promethean mytheme; explicitly contrasted with gnosis_direct_knowledge, which is salvific.
The text discusses 'Black Magic,' necromancy, and invoking souls in hell, which are traditionally considered transgressive or forbidden arts within broader religious contexts.
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
The text references numerical structures like the 'first and eighth of the day hours' and 'third and tenth of the night hours,' indicating a belief in numerological significance within planetary cycles.
The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.
The passage warns that failing to observe the smallest part of the rules will 'void perfection,' implying a requirement for precise ritual adherence and purity of execution.
The grimoire-tradition practice of ceremonially commanding or binding a spirit through consecrated seals, circles, divine names, and prescribed instruments, compelling its appearance and obedience. Distinct from theurgy in the direction of the power relationship — theurgy is reverent engagement with the gods on the premise of the operator's own ascent, this is subordination of a lesser spirit to the operator's will — and from word_power_incantation and sacred_names, which name components (verbal force, name-power) this practice deploys rather than the ritual structure itself.
A central theme of the text is the timing and method for invoking spirits, souls in hell, and slain souls using specific planetary hours and lunar conditions.
The rule of the stars and planetary powers over mortal destiny — the astrological governors whose spheres bind souls to birth, error, and death; in Sethian gnosis the 'error of the stars' that the savior exposes, and from which the incorruptible generation alone is free. Distinct from cosmic_sympathy (a doctrine of universal affinity) in being a bondage-to-powers claim, and from archons (the rulers as personal beings) in concerning the astral machinery itself.
The passage asserts that specific planetary hours and lunar phases determine the success or failure of magical experiments, implying astral governance over mortal endeavors.