In consideration of the content of the forthcoming volumes of The Hermetica series, especially that of

volumes two and three, I believe it worthwhile to note down a selection of relevant thoughts
concerning traditional astrology and its role in initiatic practices. As such, and in order to limit the
scope of the content, I will reference modern astrology only in the first section of this essay with the
intent to define its origins and contrast the difference between modern and traditional astrology. I will
not refer to modern astrology beyond the first section unless I have to. Neither will I dwell on the
concerns of ritual or the practices of theurgy and goetia as they pertain to the astral science in the later
sections. But this is not to say that I am going to treat the entirety of traditional astrology and its
practice within the confines of this entry. This would be impossible.
Instead, I intend to give a concise description of what the planetary energies actually feel like and
how they manifest as verifiable and given enough experience, measurable physical occurrences,
both internally and externally. To my knowledge, an accurate description of the planetary energies from
the experiential point of view is not to be discovered within astrological textbooks of any kind.
Consequently, I believe this information will be of inestimable value to the traditional astrologer and
practicing Hermeticist. Armed with this information, he or she will be able to undertake a variety of
actions inside and outside of the initiatic domain that most would not think possible, and carry them to
the desired conclusion through the practice of traditional astrology.

Modern Astrology
I find it curious that almost everyone I come into contact with who desires to practice Hermeticism has
at best a feeble grasp of what astrology really is, how it applies to the Hermetic Tradition, and how it
integrates with initiatic practices. The majorities of rational people, such as the garden variety
academic and those with absolutely no interest in anything remotely connected to knowledge of an
initiatic nature, consider astrology to be little more than hokum, the decaying remains of sciences first
attempts at astronomy. To the more open-minded, astrology is an amusing tidbit regarded with the same
seriousness as the cartoon pages in the daily newspaper and it is the newspaper wherein the majorities
of modern astrological readings are encountered by the public. At worst, there are those who think it a
divinatory tool, and useful for some sort of Jungian psycho-analytical nonsense this is the view of the
typical neo-occultist. Such is the regard the ancient spiritual science of astrology garners, today.
Science, cut off long ago from its metaphysical root by the militancy of early Christianity, is incapable
of understanding, let alone believing, that traditional astrology is in fact a highly advanced science, a
science of a spiritual nature. And as for the psycho-analytical and Jungian drivel that has become the
norm in the practice of modern astrology, we have Alan Leo to thank for that.
Alan Leo, born William Frederick Allan (b. August 7, 1860, d. August 30, 1971), is universally thought
of as the father of modern astrology. Of this, there can be no doubt. Allan was a devout follower of
Theosophy, the belligerent anti-traditional pseudo-religion founded by the fraud H.P. Blavatsky and her
cohorts, Henry Steel and William Judge.
Succinctly, Allan desecrated the ancient spiritual science of astrology by first divesting it of its spiritual
foundation, which allowed him to then separate astrology from the perennial philosophy. He then filled
what remained with his systematized Theosophical beliefs, linking these with the most generic of
psychological observations and their conclusions. What remained was the basis of what is the astrology
of today, a twisted and impotent caricature of the ancient spiritual science it once was. For this reason,
Allan deserves nothing but contempt.
Modern astrology makes no claims at divination, and modern astrology cannot be used for such a
purpose with consistent results. Indeed, any results garnered by modern astrology in this area is at best

accidental, and never accurate to a notable degree. It is worthwhile to note that one of the reasons Allan
re-engineered the spiritual science of astrology was to avoid prosecution.
Yet, ancient astrologers could, and did, use astrology for the purpose of divination with accurate results,
sometimes alarmingly so which I and other traditional astrologers can attest to through personal
experience. But most importantly, ancient astrology, when still in possession of its spiritual nature and
practiced through the light of the perennial philosophy, was a tool used by initiates to explore ones
strengths and weaknesses with the intent to discern the most direct and safest path leading to a direct
experience with Divinity. Modern astrology is wholly incapable of performing this function. Instead
modern astrology reduces everything to an issue with ones mother, or father, or both parents, which the
inquirer usually cannot discern due to some type of psychological blockage.
With this drivel being the norm, it is no wonder that the modern man or woman who shows a genuine
interest in authentic initiation has no real appreciation of how powerful the true astral science and its
doctrine is, its role in initiation, and the dangerous energies and powers it is capable of unleashing upon
both the innocent and impudent alike. Thank you, Mr. Allan. Clearly, modern astrology has absolutely
nothing in common with traditional astrology.

Traditional Astrology and Universal Energy

Initiatic practices involve the manipulation of energy. This energy takes one of two forms: that which is
within oneself, and that which is without. In its undeveloped state this energy is chaotic, disruptive,
dissipating, and cyclic. But when harnessed, it becomes static, or fixed, and self-perpetuating. Not
ironically, both concepts apply to the definition of immortality; it is how immortality is experienced
that makes the difference in the definition.
From the initiatic point of view there is a subtle difference between the experiences of a cyclic and selfperpetuating act, with both concepts pointing to the idea of eternity, which by definition means without
beginning or end. Additionally, within the perennial philosophy the concept of eternity also describes a
void or abyss. Be that as it may, in the former (i.e.: cyclic) there will always be a recurrent collapse or
turning back into the origin wherein annihilation takes place, which in turn is the impetus of the
successive creative act. Physically, this is expressed as the linear measurement of time, and as such it is
also the foundation of the grossest idea of an aeon.
In the body, which is subject to time, this analogy to the cycle of creation is found in the stages of
conception, birth, aging, death, et cetera, and those curious states of rest in-between. And what is
more, the cyclic recurrence of creation and annihilation of the universe, which is an eternal occurrence
(that is to say, self-perpetuating), finds its analogy and physical reflection within man as the
autonomous actions of the heartbeat, and respiration. It is these simple, perennial truths that contain the
keys to a great many of the mysteries that are found within the initiatic domain. But to continue.
When considering the concept of self-perpetuation, we are encroaching upon the idea that one is
standing outside, or more precisely, above, the eternal cycles of creation and thus one experiences all of
the cycles, in all of their modalities, at once. This, of course, is describing eternity from the initiatic
point of view, and to experience this state is to partake of true immortality.

Energy And The Astral Science Of Astrology

How does the manipulation of this energy relate to traditional astrology and initiatic practices?
Traditional astrology is the tool by which this energy, which is universal in nature, can be discovered.
Externally, this energy will cause certain physical phenomena to manifest in both nature and Man.

Further, the influence of this energy may influence an individual, or a group, and so on in either nature
or Man, or both. Internally, this energy will bring about certain changes over time, or perhaps block
certain properties or qualities. Or, it could describe certain properties or qualities that are dormant. This
information allows the traditional astrologer to understand and interpret the direction these energies
may flow in. But for the initiate, this information allows him or her to harness these energies, and direct
them toward desired ends or block and ignore them.
Fundamentally, the entirety of the Hermetic Mystery that is to say the Opus Minus and the
Magnum Opus that constitutes the alchemical work and its processes is tied to the understanding of
the universal energies and their practical application. In certain stages of the alchemical process, this is
particularly true of the solstices and equinoxes.
And while it would be far outside the scope of this entry to go into detail, suffice it to say that the
agrarian calendar was derived from a calendar that was, first and foremost, initiatic in nature. It is not a
coincidence that regardless of the initiatic tradition, there is always a great deal of vegetal symbolism
involved. For example, in the Hermetic Tradition, a great deal of vegetal symbolism is contained within
the gnostico-hermetic and hermetico-alchemical texts. Further, I wrote a great deal about the nature of
vegetal symbolism in my latest book, The Tree of Life. Such symbolism, particularly in Hermeticism,
is often the primary method of conveying the teaching of the tradition. What is more, the building
blocks of the Art are symbolized by the four elements, which are attributed not only to the four
directions, which are analogous to certain of the planets, but also to the four seasons. So once again, we
arrive at the idea of energy and its harnessing.
In consideration of the seasons, we must also consider the impact of the planets, which number in
traditional astrology is seven. The visible zodiac, too, must also be considered because within the
gnostico-hermetic tradition the visible zodiac corresponds to the 8th sphere. It is within the 8th sphere
that one meets the theistic god. What is more, it is through an understanding of how the energies of the
planets and constellations interact that the so-called Lesser Work of Hermetic initiation is completed
which task is generally described in the Pips and Court Plates of the Book of Tarot.
Even more, there is the question of the practices of theurgy and goetia, which, generally speaking, is
tied to the positions of the stars and planets. In these intermediary practices, which the original form of
Hermetism largely ignored, a knowledge of the universal energy is essential. Suffice it to say that these
rituals were not performed to gain any type of knowledge or reward. Rather, they were performed with
the intent to gain mastery and establish superiority over the beings in question and ultimately, to
achieve immortalization once the supremacy of the practitioner had been demonstrated. But this is a
topic best left to the forthcoming books of The Hermetica series, and perhaps to an entry at Blystones
Curious Journal.
Suffice it to say that the revolution of the planets through the various degrees of the astrological signs
are analogous to spiritual gates that, at certain times, open and pour propitious energy into the world
and, by way of the certain centers within the human body that are analogous to the planets, into Man.
At other times, this energy is ominous in its manifestation. The understanding of how this essentially
chaotic energy flows and manifests is the basis for the celestial science that is traditional astrology.

A few words about Intuitive Astrology and Psychology

I can say from experience that there are far more inferior astrologers than masterful. And at the risk of
upsetting those who think to the contrary, all modern astrologers are charlatans the relevant question
here is, are they aware of why, or not? In light of what I wrote concerning William Allan, and what I
am about to write below, this problem can be corrected. Suffice it to say I have never met a modern
astrologer who looked back after studying and practicing traditional astrology.

Modernly, astrology is merely guesswork couched in wholly irrelevant psychoanalytical terminology

that is designed to deceive the client by causing him, or her, to identify with the nonsense being
vomited at them. Additionally, much weight is placed upon the intuitive faculty of the modern
astrologer. This emphasis on intuition is actually nonsense.
In the study and practice of traditional astrology the student begins with horary astrology, which is
used to answer questions, plan times for actions (elections), finding lost objects or people, et cetra,
before moving on to the advanced practices of the art such as natal and medical astrology. Even though
the practice of horary astrology is often divinatory in nature, absolutely no intuition is needed. And
here, let me pause and reveal the actual meaning of divination, which is quite different from the modern
conception.
Divination, according to the modern definition, is as follows:
1. perception by intuition
2. instinctive foresight
3. an attempt to foretell future events or discover hidden information through occult or
supernatural means
These definitions, generic to any modern dictionary and the foundation of the neo-occult definition of
the term as well, do not in any way define what divination really is. Let us therefore discover what the
word means from the initiatic point of view.
As with universal energy, regardless of the method employed, divinatory insight will always originate
from one of two sources: externally, or internally. There is no coincidence in this, and the reader will
instantly recognize why once the following relevant information in this section has been properly
assimilated.
In the case of divination of an external nature, the insight, that is to say, the answers, are derived from
the careful study and consideration of pre-existant knowledge garnered through direct experience of
certain parts of the perennial philosophy. An example of this type of divination is astrology. Other
examples include numerology, gematria, and so on which practices are of Greek origin and not
Jewish.
Because the knowledge is pre-existant, astrology is considered a science. What makes it spiritual in
nature is the fact that the answers that are to carefully studied and considered are derived by an
inquiry directed to Divinity, whose answers are discovered in the position of the stars and planets at the
moment the question was asked. Here, let us recall what I pointed out above: that Divinity during the
initiatic process somewhere within the 8th sphere, which corresponds the Sphere of Fixed Stars the
visible constellations of the zodiac.
This is exactly the reason why traditional astrology has always been described as a spiritual science,
and it is also why astrology should never be practiced with impudence. To do so is to repeatedly
commit an act of presumption, if not hubris, directed at Divinity.
And now, let us consider divination wherein the answers are derived internally. This type of divination
typically involves some type of object or device, with the method being based in symbols or scrying.
Typical objects include an authentic Book of Tarot (symbols), or a mirror or orb, or perhaps either fire
or water (scrying). In this type of divination, one has either reached the midpoint of the initiatic process
(completed the Opus Minus), or is close to doing so. In this case, the same knowledge that one would
respectfully ask of Divinity can be answered on ones own. This is possible because one has literally
earned the right to do so, and in the process has become, or is about to become, a divinity in their own
right. Thus, the answers do not come from without, but from within.

In either case, the common thread is this: the answers come from a type of consciousness that is divine,
and not human. This is exactly the reason why psychology and the idea of Jungian archetypes have
little if any real bearing upon the practice of traditional astrology, even when a natal chart clearly shows
the native to be insane.
As we may now clearly see, intuition has little to do with any chart in question, which defines the
actions and qualities of universal energy at a particular moment in time. Further, intuition is not a factor
in the practice of traditional astrology because the spiritual science of astrology is founded in the direct
experience of perennial truths concerning the actions and influence of stellar and planetary energies.
It is through study of the traditional knowledge of the universal energy and more importantly, the
experience of this energy that will define a reading as incredibly accurate (and in some cases
terrifyingly so), or merely close in a more or less vague sort of way, which is the norm for modern
astrology. Here, the intuitive faculty may come into play, but only in understanding the direct
experience of a particular energy. Again: intuition has practically nothing to do with actual
interpretation of an astrological chart.
Concerning experiential knowledge of the universal energy as it is filtered through the stars and
planets, this is something unique to those who are a part of an initiatic tradition. Those who belong to a
tradition, are sensitive, and practice traditional astrology will actually develop the ability to pinpoint in
the sky, on the horizon, and underfoot the current positions of the planets and signs.
Having revealed this, let us now move on to our consideration of the planetary energies from the
personal point of view. But before we do so, I would like to say a word or two about the planets.

A few Caveats concerning the Planets

In my latest book, The Tree of Life, I gave the attributes of the planets in Table 2, which I have
illustrated below.

Table 2, taken from my latest book, The Tree of Life.

William Blystone. This image cannot be reproduced in any way without
written permission from its creator, William Blystone.
Several things should catch the eye. First, there is a division of the planets into spheres, and these into a
balanced scale of masculine planets (left side, Fixed Stars to Mars) and feminine planets (right side,
Venus to Earth). This traditional scale places the Sun in the center of the scheme of the spheres (notice
the bottom center of the table), which is as it should be from the points of view of the perennial

philosophy and tradition itself. The table also reveals the Suns true elemental attribution, which is that
of the element Aether in the sense that it is the origin of the elements, which in turn are the
modifications of Aether (I gave an elementary exposition on the origin and nature of elements in
The Tree of Life).
All elements have a polarity, and in the case of Aether as it is attributed to the Sun it is feminine, which
corresponds to the Aristotelian idea of that which is moved. With some thought, this will also lend
insight into the often repeated maxim within the Hermetic Tradition which I shall paraphrase here:
nothing good under the Sun.
Upon further consideration of this information and the traditional scheme of the spheres as shown in
Table 2, we may now understand the role of the invisible Sphere of the Zodiac (the 9th sphere, which,
very simply put, is the invisible cause behind the visible constellations of the zodiac in the 8th sphere
below). In this case, the 9th sphere, the polarity of the Sphere of the Zodiac is male, which corresponds
to the Aristotelian unmoved mover. This preserves the doctrine of the elements as they are understood
in traditions of both the East and West, and it also corresponds to the traditional teachings of astrology.
Thus, it is the unmoving 9th sphere that contains the modifications of Aether that are the elements,
whose point of ingress is the Sun. These elements are broken into two scales, male and female, which
correspond to the planets, which in turn correspond the elements that move within Aether. This not only
explains why the Sun is attributed to the mind in traditional astrology, but also the reason behind why
the mind can be traditionally classified by a predominant temperament (Choleric for Fire,
Sanguine for Air, Melancholic for Water, and Phlegmatic for Earth).
With this idea of a masculine and feminine contrast between the Sphere of the Zodiac and the Sun in
mind, we may now move on to our consideration of Mars and Mercury. Late astrological texts rightly
associate Mars with the element of Fire. But in this case, the quality of Fire in the human realm of
expression is often destructive and consuming. For this reason Mars was correctly considered a malefic
influence according to traditional astrology. However, Fire, according to traditional initiatic doctrine, is
also known to be the impetus of movement and the origin of change, and in its productive aspect it is
purifying, and even uniting. This is the nature of Mercury, which is typically attributed to Air by
modern astrologers. This modern attribution is, in a word, wrong. I have also seen where Mercury is
described as having a melancholic temperament. This is absurd.
If the elemental attribution of a planet must match the temperament, then Choleric is surely the
temperament of Mercury. Consider the following random list of Choleric traits, which even the most
incompetent of astrologers will surely agree belong to Mercury:

Persuasive (hence, communication)

Independent
Insistent
Persistent
Tends to lead rather than follow
Impulsive (often due to erratic thought)
Impetuous (lack of forethought)
Decisive (hence, many ideas considered)
Dynamic (physically and mentally, hence creativity)
Prone to hypocrisy
Prone to deceit
Prone to pride
Temperamental

All of these Choleric traits correspond exactly to the energy of Mercury. Aside from experiences born
from the personal exploration of Mercurial energy, this is yet another proof of Mercury being attributed
to Fire, and having a Choleric nature.
But even with the above proofs, there are even other ideas about the attribute of Mercury, such as it
being attributed to Aether, which is absolutely preposterous.
The idea that Mercury is somehow attributed to the element of Aether seems to trace back to certain
medieval texts. Among these is Agrippas De Occulta Philosophia Libre Tres. As with a great deal of
other topics found within the three books of Agrippa, which I have commented upon, Agrippas
knowledge of traditional astrology and the attributions of the planets is at best superficial.
Consequently, we must consider his ideas concerning astrology to be questionable and thus, not to be
trusted.
As for the texts of ancient and medieval astrologers who attribute Mercury to Air or Aether? In light of
my own research and personal experiences with Mercurial energy, I simply do not agree with them.
As a side note, the attribution of Mercury to Fire reveals quite a few insights into not only traditional
ideas concerning the nature of Mercury from the practical point view in traditional astrology, it also
agrees with the mythos of Mercury, whom the Greeks called Hermes. What is more, it gives insight into
a number of hitherto ill-understood ideas concerning the Opus Minus, Opus Magnum, and the Book of
Tarot.
How, then, does this change the way in which Mercury should be considered from the practical point of
view when delineating a chart? From my own experience it doesnt really change anything. The
traditional rules for Mercury still apply. The only thing that changes is its elemental attribution and its
temperament.
And now, let us consider the planetary energies.

The Planetary Energies

Beginning with Saturn, we have an energy that is very cold. In fact, the feel of Saturn is as the touch of
death or even the hand of Satan. As Saturn is elementally aligned with Earth, we are dealing with an
energy that is associated with immobility, constriction, silence, isolation, denial, and all of the cruelty
and misery that attends such states. If one has ever been in a deep forest or desert region wherein the
silence is both crushing and deafening, then one can perfectly understand the leaden feel of this
energy. Saturnine energy feels as if ones head is encased in lead, deadening all sensation (physical, and
even emotional) and causing the mind to thicken. This energy is absorbing and accreting in nature, like
sticky quick-sand. It never projects.
Next we have the energy of Jupiter. Elementally, Jupiter is tied to Air. Its energy is liberal, peaceful,
cordial, jocund, vacillating, and pleasure seeking. Pleasure is derived from the enjoyment of that which
is an illusion of reality, which in turn deeply stimulates the emotions, that is to say the passions. The
pleasure sought is not always wholesome and it can even be deviant, taking form in sex, drink, or any
variety of other vices. Thus, the energy of Jupiter is also tied to escapism and excessive indulgence.
Further, the energy is somewhat lazy, meaning that it will prefer to allow something to come to it rather
than pursue it. Finally, the energy is intelligent, philosophical, and deeply insightful yet somewhat
restrained, being unwilling (usually) to barrel its way over obstacles in the quest for understanding.
The energy of Mars is extremely violent. Of the element of Fire, Martian energy is, in general terms,
quick, decisive, reactionary. Overall, the energy of Mars is instinctual, but not necessarily unintelligent.
Cunning would be a more appropriate word for this energy. Also, the energy is not so much sexual, but

instead visceral or coarse, being the origin of the most basic human drive for survival and dominance
and Martial energy is definitely domineering. Martial energy must be victorious or die trying in even
the most trivial of situations. And because of this, Martial energy is best thought of as instinctual in the
predatory sense of the word.
Venus, like Jupiter, is also tied to the element of Air. But unlike Jupiter and its stirring of the emotions
and passions, the energy of Venus commands the desire for sensual, physical pleasure. Its nature is
aesthetic. It must interact on the personal level, and therein is the danger of Venus: it can at one
moment be very earnest and at another entirely deceptive. This energy is not as subtle as people think
when experienced personally. It has a definite feel to it that is decidedly seductive and enveloping,
and it will even give a warming sensation to those who are more sensitive than most. At times this
aesthete can lead to dangerous violence, and its demand for the satiation of sensual desires the epitome
of perverse.
Venusian energy is intelligent, but the intelligence is not necessarily high-minded. Yet, Venusian energy
can be prophetic, or at the least predictive.
Next is the energy of Mercury, which is tied to the element of Fire. It is energetic, spontaneous, very
intelligent, and on occasion it can even be prophetic, like Venus. As regards to intelligence and the
power of prophecy, Mercurial energy gives a feeling of expansion in the head and acute perception of
subtle sensations, while the thoughts become quick and clear. As such, Mercury is both intelligent and
communicative, even more so than Venus, which it is never very far from.
Due to its fiery nature and the connection of Fire to the instincts, Mercury is extremely sexual in nature,
which is perhaps the primary outlet of its inherent energy should it not be transmitted via some medium
that is more or less communicative. I would daresay that this description of Mercury would surprise
quite a few people, given the modern interpretation of the planets. But traditionally, Mercury was
attributed to the genitals, particularly that of the male.
Lastly, we come to the two luminaries, the Sun (which is attributed to Aether) and the Moon (which is
attributed to Water). In both cases, the Sun and Moon are simply there. It is the angles to them that are
formed by the other planets, and the signs they are found in, that define their qualities and actions. But
with respect to feel, we can say that it is by the Sun that the energy enters into the Universe. This
energy, once colored by the signs and planets, is then given form via the fecundating energy of the
Moon.
Physically, the Sun manifests as the conscious mind unique to the typical individual. As such, it is the
foundation of what is now called the Ego, which roughly corresponds to the Spirit. The Moon, on the
other hand, manifests as the emotions, and in a certain way the subconscious mind.
But what then of the outer planets, Uranus, Neptune, and Pluto?

Uranus, Neptune and Pluto

Traditional astrology does not use the three outer or trans-Saturn planets, Uranus, Neptune and Pluto.
However, that does not mean the ancients were not aware of the influences of the energies associated
with these planets, let alone the planets themselves. Regardless, I am of the opinion that even after they
were (re)discovered, traditional astrologers still tend not to use them because they do not necessarily
play a part in the astrological chart of the typical man or woman. From my own experience as a
traditional astrologer, I think this is wrong.
Over the years I have noticed certain people who were, for example, known to be irresistibly drawn to
initiatic traditions, or psychically sensitive (such as H.P. Lovecraft). In studying the natal charts of such

people, I have noticed that in every case they have at least two of the three trans-Saturn planets
prominently placed in their charts, usually in the angles and in close proximity to the Sun or Moon.
Thus, the trans-Saturn planets in question are a factor in such a persons life and sometimes a
prominent one, being influential on the conscious level of the individual, or coloring the perception at
the personal subconscious level, and sometimes both. I do not want the reader to mistake what I am
saying here: the type of individual I am referring to is not your typical neo-occultist or modern
spiritual seeker, who is interested only in satiating their curiosity, or their physical wants and needs.
To better understand this, I would suggest you read about my article on magic and Hermeticism.
The majorities of people do not show this astrological positioning, and therefore the energies of the
trans-Saturn planets are not individualized in any way. In other words, unlike the born practitioner
(for lack of a better term) or those who are sensitive in the psychic sense of the word, the average
person is not aware of these planets on the conscious, personal level. Instead, due to my own
explorations and experimentations, I tend to agree with the idea that they are generational in nature,
which would tend to make them operate on the subconscious level, en masse, in such a way that an
entire generation born within a certain span of time can be recognized by a particular disposition,
predilection, or aspiration.
Before we move to the final section of this article, I feel it necessary to explain my position on the idea
of planetary octaves as they pertain to the trans-Saturn planets. I do not believe any of this. According
to my own observations and personal experimentations with these very dangerous energies, each of
these planets Uranus, Neptune, and Pluto are unique. In other words, their energies do not in any
way correlate to the energies of the planets used in traditional astrology. And given the nature of the
origin of traditional astrological knowledge, I believe the ancient astrologers knew what I now believe
to be true: that the energies of the planets used in traditional astrology pertain to the human being and
the human mind, while the trans-Saturn planets do not. Instead, the trans-Saturn planets define the
passage from human consciousness to superhuman, or transcendent consciousness. This would seem to
explain what I see in the natal charts of those rare individuals who are drawn to initiatic traditions or
are psychically sensitive.
In light of this, let us now consider the trans-Saturn planets and the experience of their energies.

The Energies of the Trans-Saturn Planets

The first of the trans-Saturn planets is Uranus. According to the direct experience of its nature, it is tied
to the element of Air. This energy is felt as pure, chaotic power. To best get this point across, we should
look at a bolt of lightning, which strikes purely at random. Its strikes cannot be predicted, and their
intensity cannot be controlled. It strikes where it will, leaving destruction in its wake. The energy of
Uranus feels exactly like this.
As such, Uranian energy is quite arbitrary, but not mindless. It is intelligence of an oblivious kind,
devoid of any restraint. And like lightning, this intelligence moves and indulges itself at the slightest
whim, with the result the same as a lightning strike: destruction. It is not, as many have said, related to
the creation of ideas, which goes entirely against the feel of this energy. Instead, Uranian intelligence
reveals that which has always been, no matter how shocking that particular truth may be.
For some time now, the planet Neptune has been thought of as the planet of initiation. I agree with this
assessment only partially. Instead, I think it is perhaps better to cite Uranus as the planet of initiation
because of its revelatory nature, which is directly related to, and precisely defines, the occurrence of
realization within the initiatic experience. In the gnostico-hermetic tradition, this experience is
sometimes referred to as gnosis, which in Eastern traditions is analogous to, for example, the

experience of satori and hatori. Those who inherently feel Urnanian energy often have a crackling or
sparkling quality in their eyes, which is completely unmistakable.
This baits the question: Is it possible to control such an energy? The answer is, Yes. The very act of
performing electional astrology is the first step in understanding how to do so. Certain initiatic
practices are the higher form of this control. Beyond this, attempting to control such energy is neither
germane to, nor recommended for, normal human existence.
We must never forget that initiatic practices seek to destroy that which is human. That is the reason
why, outside of electional astrology, the energy of Uranus should be used only within the context of
initiatic practices which intent are well-understood and properly prepared for. To attempt to use this
energy in any other way within the currents of ordinary life is to invite the annihilation of not only the
wielder, but those around them as well.
In those who are influenced by Uranus in the generational sense, the energy of Uranus manifests as an
action that one knows one could perform, but without thinking about whether or not one should
perform it. Succinctly, it is blind, presumptuous intelligence lacking in forethought and oblivious to
consequences. It performs an action for no other reason than simply because the action can be
performed. For this reason, Uranian energy tends to be amoral, which is often confused with
immorality, whence the idea of deviance that is so often connected to this planet.
Next is the energy of the planet Neptune. As Uranus is the planet corresponding to the gate of initiation,
Neptune can be thought of as the path of initiation itself, wherein transcendent consciousness is
liberated from the confines of the human consciousness through the collection of realizations that
Uranus brings. This collection of realizations defines the path of initiation, the path upon which it is
very easy to lose oneself in every sense of the word at any point along the way. This precisely defines
the experience of Neptunian energy: intuition born of realization without the ability to verify as true or
explain said intuition. As a consequence, Neptunian energy requires one to go on faith and simply
believe, which in either the initiatic domain or the mundane world is a recipe for deception, delusion,
and ultimately disaster if this faith goes untested for veracity.
Be that as it may, it cannot be denied that the experience of the energy of Neptune is not so much
spiritual as it is truly transcendental in nature, which is reflected in the eyes of those who are personally
aware of this planets influence. Their eyes are large, clear, and have a certain, otherworldly quality to
them. They seem to peer into ones very soul with an unfathomable questioning.
The transcendental quality of this energy manifests personally as either a longing to know that which is
unknown (i.e.: God and beyond), or to experience all that the senses are capable of experiencing for the
sake of experiencing joy in all of its forms (i.e.: decadence). This desire for ecstasy is also the source of
profound musical and artistic inspiration. And while the two personal manifestations of this energy may
seem to be opposed, they are not. Both are capable of propelling one toward the same, final goal, if the
energy is understood and used correctly. If not, ignominious self-destruction and death is unerringly
assured. In light of this, one can begin to appreciate how deceptive and dangerous the energy of
Neptune truly is, and why it is so easy to lose ones way as the path of initiation is traveled.
Elementally aligned with water, the energy of Neptune is wholly magnetic and convoluting in nature.
Physically, this can be best likened to idiot pedantry, or when one cannot appreciate a work of art
because the conglomeration of details override the ability to step back and see the piece of art for what
it really is. As a result, Neptunian energy is dull, lethargic, and causes the mind to be deeply
contemplative of the imagery that its watery nature reflects or condenses before the necessarily
imaginative view of the inner eye.
This is not to say that intelligence is lacking, for it surely is not. Neptunian energy bequeaths an

incredible amount of intuitive understanding. Instead, the mental dullness and lethargy referred to is
produced by the captivation of the minds intuition by the imagery in the waters, which can range
from seductive to maddening. These qualities are already dangerous, and the transcendental nature of
Neptunian energy makes them even more so for the watery aspect of Neptune brings visions and
prophecy. Because of the deceptive nature of Neptunian energy, the ability to distinguish truth from
fantasy is oftentimes precluded.
The watery and transcendental nature of Neptune also makes those who can feel this energy prone to
clairvoyance and even mediumism. This is unfortunate because the path leading to transcendence most
often traveled by those who feel the influence of Neptune is that of religious mysticism, which is both
deceptive and inherently curious, being preoccupied with knowledge about the spirits of the dead, and
beings such as demons and angels. Mediumism, if abused, can lead to possession or at the very least,
compulsion.
Further, because of the natural affinity between Neptune and ecstasy, the use of sex, drugs, and drink in
ancient religious mystical practices for a variety of ends becomes very alluring to those who are
personally aware of Neptunes influence. Unfortunately, modern man is not constituted for such
experimentations with mind-altering substances, and those who feel the Neptune energy and give in to
this desire often do not have the ability to transmute the drugs properly. As a result, their physical body
suffers needlessly, their intuitions are often replaced with delusions and half-truths, and their visions
are largely uncontrollable, sometimes even dangerously so. Not to mention that the possibility for
possession increases exponentially.
As with the energy of Uranus, manipulation of the energy of Neptune should be left strictly to those
who are practicing initiates and have no small degree of mastery over the energy of the preceding
planets. If not, the results would be terrible indeed too terrible to write about, here.
Finally, we come to the energy of Pluto. The experience of Plutonian energy is best summed up as raw
power that one feels as the physical experience of awe, coupled with the feeling of terror. It is not
unlike the feeling one gets when standing next to the edge of a chasm, or a mountain peak, or even at
the summit of a sky scraper, and then looking straight up with ones arms out.
The Plutonian gaze is unmistakable. Where the Uranian eyes are alive with energy and sparkling, and
the Neptunian eyes are seductive and probing, Plutonian eyes are piercing and absolutely knowing.
Their very force strips one naked against ones will, revealing the most hidden of secrets.
In directly experiencing this energy, Pluto is fiery in nature. And by this I mean the original Fire that
defines the source of omnipotence (unlimited power) as pure will. The power of Pluto is without favor,
autarchic, imperturbable, and though possessing complete understanding it is incapable of being
swayed by emotion of any kind. Where Uranus reveals that which always was and yet was previously
unknown, and where Neptune is intuitive without the ability to explain, Pluto knows what has always
been, and knows what will be and can explain why what is and what will be, is so.
Pluto is capable of violence on such a scale that words cannot adequately describe its manifestation, let
alone its result. Suffice it to say that when Plutonian energy is unleashed its action is instantaneous,
never random, without warning, and its results, permanent. Within the initiatic domain, wherein Uranus
is the beginning and Neptune the path of initiation, Pluto could be likened to the end.
Pluto is the gate through which one steps into the nothingness. It is through Pluto that one returns from
the nothingness. This precisely defines the experience of Plutonian energy, which will annihilate and
undo anyone who is not capable of wielding its power correctly. Furthermore, as Plutonian energy
manifests as finality, so too is the annihilation brought about by Plutonian energy which in alchemy is
sometimes termed breaking the gold, which is the equivalent of failure and brings about everlasting

death.
WB
2013, William Blystone: The Hermetica. All rights reserved