INTRODUCTION TO ES OTERIC AS TROLOGY BEP IN BEHARI MADHURI BEHARI S AGAR P UBLICATIONS 72, J a npa th, Ve d Ma ns ions NEW DELHI - 110001 S e ve nRe as o ns W H Y P E O P LE A R E A TTR A C TE D TO TH E B O O K 1. It introduce s in Englis h Lite ra ture Es ote ric Hindu As trology. 2. La te nt pote ntia ls of e a ch individua l a re re ve a le d in it a s trologica lly a nd orie nta tions ne e de d to ove rcome pe rs ona l difficultie s indica te d in e ve ry ca s e . 3. Ba s ic principle s of a s trology a re dis cuus e d in a wa y tha t e ve n la y re a de rs e njoy re a ding it while de e pe r s tude nts find in it much to ponde r ove r. 4. As trologica l gra nde ur of s a cre d s cripture s a re pre s e nte d from a ne w a ngle . 5. The mys te rie s of s ymbols a re unve ile d a nd de e pe r ins ight in a s trologica l pre dictions ba s e d on the m ma de pos s ible . 6. The book s ugge s ts a s ynthe s is be twe e n pre dictive a s trology, re me dia l me a s ure s a nd yogic dis cipline s uite d to e ve ry individua l. 7. Eve n a bs trus e s ubje cts like As ce nda nts , P la ne ts a nd Na ks ha tra s a re dis cus s e d in a non-te chnica l la ngua ge which e ve n a be ginne r ca n ma s te r. A b o u t th e B o o k The knowle dge of e s ote ric s ide of a s trology give n in the book e na ble s the re a de r to urde rs ta nd s ome of the ra re re ve la tions of a ncie nt s a ge s a nd s cripture s . This s tudy s hows the una nimity of world re ligions on ba s ic a pproa che s to life -proble ms . It s ynthe s ize s the wis dom of the world re ligions a nd the knowle dge of a s trologica l principle s in unde r:;ta nding a nd s olving s ome of the de e pe r proble ms of life . P a rt r of the book introduce s the re a de rto occult na ture of a s trology, implica tions of phys ica l de a th a nd the s ignifica nce of the He a ve nly Ma n. In s ubs e que ntdis cus s ions ,the na ture of ma n a s re ve a le d by his As ce nda nt, S ign a nd pla ne ts a re give n in s uch a ma nne r tha t the re a de r is be ne fite d by ne w re ve la tions a bout hims e lf. The dis cus s ions on pla ne ts give e s ote ric a s we ll a s tra ditiona l cha ra cte ris tics of the ce ntre s of s e ns itive occult powe rs known in yogic lite ra ture a s the c h a k ra s . The de s cription of Na ks ha tra s give n ve ry lucidly ma ke the book unique . The incre a s ing popula rity of the book, both in India a nd a broa d, a s it is e vide nt from its going into s e ve ra l e ditions in s uch a s hort time , is its e lf a n indica tion of the qua lity of the book. The re is no s ubs titute for this book; no ba s ic knowle dge ofa s trol()gy is re quire d for unde rs ta nding the de e pe r wis dom of the s a cre d wis dom. Eve n a be ginne r fe e ls a t e a s e with the book, ye t e mine nt a s trologe rs ma y le a rn from it ma ny ne w a s pe cts of tra ditiona l a s trology which ha ve s o fa r e lude d the m. Th e A u th o rs S m t Ma d h u ri B e h a ri holds pos t-gra dua te de gre e s in P hilos ophy a nd P s ychology, a nd a diploma in P s ychia try. S he ha s s tudie d As trology in the light of Ea s te rn philos phy a nd mode m ps ychologica l a pproa ch ve ry profoundly for more tha n 45 ye a rs . S he ha s tra ve lle d e xte ns ive ly in Europe a nd in India a nd ha s le cture d a t va rious ga the rings of e mine nt a s trologe rs . S he write s occa s iona lly for T h e A s tro lo g ic a l M a g a z in e (Ba nga lore ) a nd T h e T im e s o f A s tro lo g y (Ne w De lhi). Be pin· B e h a ri is a note d a uthority on Ve dic As trology, Ea s te rn philos ophy a nd Occultis m. His pe ne tra ting a pproa ch to As trology ha s re cla ime d ma ny of its de e pe r a s pe cts once thought los t. His ma nus cript which be ca me A S tu d y in A s tro lo g ic a l O c c u ltis m won the pre s tigious inte rna tiona l Me ye r Founda tion Awa rd of S witze rla nd for philos ophy. His re ce nt publica tions viz. M y th s a n d S y m b o ls o f V e d ic A s tro lo g y a nd T h e F u n d a m e n ta ls o f V e d ic A s tro lo g y in four volume s ha ve re ce ive d inte rna tiona l re cognition. He wa s the Gue s t of Honour a nd the ke y-note s pe a ke r a t the Fifth Inte rna tiona l S ympos ium of Ame rica n Council of Ve dic As trology in 1997 a nd wa s a wa rde d Life -time Achie ve me nt Awa rd by the Council. P re fa ce to the S e cond Edition With gre a t s a tis fa ction we pre s e ntthe s e conde dition of in tro d u c tio n to E s o te ric A s tro lo g y . S ince its publica tion, a bout a de ca de a go, we ha d be e n wa nting to re vis e the publica tion but it s e e ms tha t the e ffort would e nta il a lmos t re writing the whole . This would s poil its origina l comple xion. In the pre s e nt form, the book ha s be come ve ry popula r a nd the a uthors a re gra te ful to the re a de rs for the ir re s pons e .Howe ve r, we fe e l tha t the re a re ma ny ne w a s pe cts of e s ote ric a s trology which s hould be introduce d to the re a de rs a long with the ne w e dition. For this re a s on we ha ve a dde d thre e ne w cha pte rs . The va rious s ymbols us e d in a s trology a re ve ry me a ningful. Along with a lle gorie s a nd mythologie s conne cte d with the s igns , the s ignifica nce of a s trologica l s tudy ha s gre a tly incre a s e d. With a vie w to indica ting the va s t a re a of s ymbolis m in a s trology, we ha ve a dde d a s ma ll cha pte r on the s ubje ct. Anothe r a s pe ct of e s ote ric a s trology which wa s comple te ly le ft out in the firs ! e dition, a nd on which ve ry little work ha s s o fa r be e n a va ila ble , is conce rne d with the re le va nce of Na ks ha tra s or the luna r ma ns ions . A cha pte r on the s ignifica nce of this a s pe ct of a s trology ha s be e n incorpora te d he re s o tha t the re a de rs ma y follow it up on the ir own. The third ne w cha pte r is one which a tte mpts to ma ke e s ote ric a s trology a s a pa rt of othe r occult s tudie s s howing tha t a s trologica l la ws a re me re ly a fra gme nt of the wide r la ws of na ture . It is hope d tha t the re a de rs would find the s e cha pte rs us e ful a nd inte re s ting. In orde r to ma ke a be tte r us e of this book, the re a de rs a re s ugge s te d to s tudy the s ubje ct a long with a nothe r publica tion na me ly A S tu d y in A s tro lo g ic a l O c c u ltis m by one of us , which ope ns the s ubje ct to cos mic pe rs pe ctive while indica ting va rious s ugge s tions to ma ke the e ntire s ubje ct e xtre me ly pe rs ona l s pe cia lly in orde r to us e a s trologica l knowle dge for s e lf improve me nt. Ne w De lhi T h e A u th o rs E X TR A C T D r. FROM FOREWORD BAN GALORE BY V E N K A T A R A MA N , E d ito r T h e A s tro lo g ic a l M a g a z in e , B a n g a lo re Mos t books on a s trology hithe rto publis he d de a lwith the a pplica tion of the s ubje ctto life 's imme dia te munda ne proble ms , a nd the y ha ve inde e d the ir own importa nce . But Be pin Be ha ri a pproa che s the s ubje ct from a hithe rto ne gle cte d a ngle , na me ly the highe r re a che s of a s trology. The e ntire ra nge of e s ote ric a s trology re ce ive s a n e xha us tive tre a tme nt s upporte d by pra ctica l illus tra tions . The a uthors bring be fore the ir re a de rsa cle a r conce ption of the highe r re a che sof a s trologica l s cie nce a s it wa s unde rs tood a nd inculca te d by a ncie nt te a che rs . P re fa c e During the la s t two de ca de s the book ha s not only gone into s e ve ra l e ditions , it ha s e ve n s a tis fie d the inne r ne e ds of a la rge numbe r of s e rious re a de rs . It ma ke s us ve ry ha ppy tha t the popula rity of the book is s till incre a s ing uninte rrupte dly. Ga la nd from P a ris we nt into ra pture s whe n he re a d the book; Aloupi from Brus s e ls cons ide re d it a he a ling ba lm to be s ha re d with frie nds in dis tre s s ; a nd our pa re nts re a d it whe ne ve r the y fe lt de pre s s e din life . The s e a re s ome of the e xpre s s ions a rous e d whe n re a de rs for the firs t time ca me in conta ct with de e pe r a s trologica l principle s a s a pplica ble to the ir pe rs ona l life . Dr. B.Y. Ra ma n, the Editor-in-chie f of T h e A s to lo g ic a l M a g a z in e , while initia lly introducing the book highlighte d the a pproa ch to the s ubje ct in this book from a hithe rto ne gle cte d a ngle na me ly the highe r re a che s of a s trology. Comme nding the publica tion to the re a de rs , he me ntione d tha t the e ntire ra nge of e s ote ric a s trology re ce ive d in it a n e xha us tive tre a tme nt s upporre d by pra ctica l illus tra tions . The a uthors bring be fore the re a de rs , he s a id, "a cle a r conce ption of the highe r te a chings of a s trologica l s cie nce a s it wa s unde rs tood a nd inculca te d by a ncie nt te a che rs ." In fa ct, it wa s the fore s ight of P re m S a ge r, the a rchite ct of S a ge r P ublica tions a nd a pione e r in publis hing Hindu a s trology in Englis h lite ra ture tha t he la uncha d this publica tion with gre a t e cla t a nd s upporte d the ca us eof Hindu a s trology in a ba s ic wa y. In fa ct, e s ote ric a s trology is a bra nch of s tudy which give s a ne w unde rs ta nding of de e pe r huma n proble ms . It ope ns ma ny ne w fa ce ts of huma n e xis te nce . It give s a n ins ight into the ca us e s of dis pa rity be twe e n birth conditions of diffe re nt individua ls . S ome pe rs ons a re born w~th prove rbia l s ilve r s poon while othe rs ha ve a lwa ys s uffe re d from pe nury, ill-he a lth, a nd de priva tions of va rious kinds . Ma ny pe rs ons s uffe r une xpe cte d frus tra tions in s pite of a ll the ir pre ca utions while othe rs e njoy only fa voura ble a nd ple a s a ntcircums ta nce s in life . On occa s ions one fmds tha t re ligious a nd righte ous me n a re s uffe ring s e e mingly crue l mis fortune while uns crupulous a nd corrupt individua ls ga lore in fa bulous riche s .AIl the s e a noma lie s ha ve va lid ra tiona l e xpla na tions ba s e don inne r principle s of our e xis te nce . The s e e ve nts a re convincingly e xpla ine d by a ca re ful s tudy of a s trology which in fa ct wa s cons ide re d by a ncie nt s e e rs a s V e d a n g a , a n e s s e ntia l compone nt of P ure Unde rs ta nting - the V e d a s . xii INTRODUCTION TO ES OTERIC AS TROLOGY S uch a s tudy ca nnot be ma de from a ny book hows oe ve r le a rne d a nd s chola rly it ma y a ppe a r. In a ncie nt time s , a lmos t a ll ove r the world, the re we re Mys te ry S chools whe re s uch ins tructions we re impa rte d to de s e rving s tude nts . S uch dis ciple s in the mode m world a re ve ry fe w. The ne ce s s a ryqua lifica tions for the ne ophyte be fore he could be pre s e nte dto the hie ropha nt for mys te ry te a chings re quire a rduous pre pa ra tions . In the mode rn e ra we de s ire quick re s ults without ma king the a de qua te pre pa ra tions a nd without unde rgoing the re quis ite dis cipline . One wa y of ma king the ne ce s s a rypre pa ra tions is to unde rta ke a s tudy of compa ra tive re ligions , mythologie s a nd the wa y the gre a t Ade pts live d the ir life of righte ous ne s s . On the ba s is of s uch s tudie s , one ma y ge t intuitive fla s he s which ma y be worke d out in de ta il de pe nding on one 's own knowle dge a nd unde rs ta nding. This type of s tudy ma y e nlighte n ma ny of the s o fa r une xpla ine d la ws of na ture . Once upon a time , not a ve ry long pa s t but during a ge ne ra tion or two e a rlie r, a ny' ta lk of conte mpla tive s tudy of occult s ubje cts wa s not a cce pta ble in s ocia l circle s . But, now things a re cha nging. The conte mpora ry s ocie ty of ours ha s be come re ce ptive to s a cre d s cie nce s a nd for the s tudy of the s e hithe rto unfa s hiona ble s ubje cts , the mode rn s ocie ty is e ve n pre pa re d to s a crifice much of the ir pe rs ona l comfort. Unfortuna te ly in India the inte re s t in a s trology is s till dubbe d a s s upe rs titious a nd obs cura ntine . It is for the s imple re a s on tha t ma ny of our inte lle ctua ls a re s till unpre pa re d to obs e rve the ne ce s s a ry a us te ritie s re quire d for its dire ct knowle dge . In othe r pa rts of the world, the inte re s t is ra pidly incre a s ing. Ye t publica tions on Hindu e s ote ric a s trology unve iling the wide r vis ta of pra ctica l occultis m a re ve ry fe w. To fill this ga p, we trie d to pre s e nt this s ma ll s tudy long a go a nd the re s pons e to it ha s inde e d be e n ve ry e ncoura ging. We a re gre a tly touche d by the cons ide ra tions s hown to it by s tude nts a nd pra ctitione rs of the s ubje ct throughout the world. We a re inde e d ve ry ha ppy a bout this ne w orie nta tion towa rds a s trologica l s tudie s . We ma y howe ve r s ugge s t tha t the re ce ntly publis he d M y th s a n d S y m b o ls o f V e d ic A s tro lo g y (by Be pin Be ha ri)a nd his e a rlie r A S tu d y in A s tro lo g ic a l O c c u ltis m a re importa nt s upporting s tudie s which throw much de e pe r light to inne r te a chings of Hindu s cripture s from a s trologica l s ta ndpoint. Thos e re a de rs who a re s till inte re s te d in gre a te r a nd de e pe r ins ight into the s ubje ct ma y with profit s tudy the m a long with this ba s ic work on the s ubje ct. xiii P REFACE We wis h to e xpre s s our a ppre cia tion to Na re ndra S a ge r, the pre s e nt proprie tor of S a ga r P ublica tions for ta king much inte re s t in promoting a s trologica l s tudie s a round the world. We s ha ll fe e l our e fforts gre a tly re wa rde d if the re a de rs find the publica tion e ffe ctive in re s olving the ir difficultie s in ga ining s ome ins ight into the s ubje ct.. C-505 Yojna Viha r Ne w De lhi-II 0 092 Ma dhuri Be ha ri Be pin Be ha ri C O N TE N TS XI P re fa ce XVII Introduction As pe cts of Es ote ric As trology II III I. Why P re dicitions Come True ? 2. Occult Na ture of As trology 9 3. White a nd Bla ck As trology 17 4. Cos mic Mus ic 22 5. As trologica l Me a ning of De a th 26 The Me a ning of the Zodia cs 6. The Es ote ric As pe ct of Zodica l S igns 33 7. Arie s a s As ce nde nt 38 8. Ta urus : The P rocre a tive P ote ntia l 46 9. Ge mini: The S ign of P ola rity 54 10. Ca nce r: The S ign of Dizzy He ights a nd P rofound De pths 61 II. Le o: The Individua lis a tion S ign 70 12. The Virgo As ce nde nt 78 13. Libra : The Dyna mic Ba la nce of the Cos mic Da nce 88 14. S corpio: The S e a t of the S e rpe nt Fire 97 15. S a gitta rius : The God's Gra ce 106 16. The Comple x Ca pricorn lIS 17. Aqua rius : The Fa the r of the Ne w Age 123 18. P is ce s :An Aus picious Be ginning 132 P la ne ta ry Influe nce s 19. The S ignifica nce of the S un 143 20. The S un on the Me ridia n IS O 21. Moon: The P s yche 160 IV 22. The Mys te rious Ma rs 165 23. The Na ture of Me rcury 169 24. J upite r: The Guru a nd the P rie s t 174 25. The S ignifica nce of Ve nus 186 26. The Ve il of S a turn 193 27. Ra hu: The P la ne t of Ma te ria lis a tion - I 200 28. Ra hu: The P la ne t of Ma te ria lis a tion - II 209 29. Ke tu: The Mys te rious S ple ndour 218 W id e r S cope o f A s tro lo g y 30. Me ta phys ica l Founda tion 229 31. As trologica l S ymbology 236 32. Na ks ha tra s 247 33. A II is One La w 263 V' G lo s s a ry 273 VI S e le c t B ib lio g ra p h y 278 VII In d e x 279 IN TR O D U C TIO N The mode m world ha s a mixe d a pproa ch to a s trology. The re a re ma ny pe rs ons who cons ide r it s upe rs tition a nd fra ud. The y be lie ve tha t te chnologica l a dva nce me nts e na bling ma nkind to e xplore the unlimite d e xpa ns e of the s te lla r re a lm could re ve a l a ll dime ns ions of life to the m. The y ha ve a lre a dy la nde d on J upite r a nd Ve nus . The ir be lie f in this kind of huma n progre s s ha s induce d the m to de cry occultis m a nd e s ote ric s ubje cts . The y do not a cce pt the va lidity of mys tic e xpe rie nce s or of proba tion for dis ciple s hip in Mys te ry S chools . On the othe r ha nd, the re a re ma ny othe r pe rs ons who ha ve be come gre a tly inte re s te d in re ligion, yoga , ritua ls a nd e ve n in a s trology a s a me a ns for compre he nding the Unknown. This group ha s e xpe rie nce d unpre ce de nte d frus tra tion which followe d the s e condworld wa r. The s e individua ls ha ve s e e nthe grue s ome de e ds of huma n be ings . S o the y ha ve los t fa ith in ma nkind. The y s e e k s ola ce in othe r-worldly s ubje cts . Tha t is why the y a re ze a lous ly a tta che d to re ligion a nd occultis m. But both the s e groups a re on e xtre me s of the s ca le . Truth lie s in the obje ctive a ppre cia tion of the fa cts of life . An obje ctive inve s tiga tion into the la ws of na ture a nd the principle s gove rning the a ctivitie s of huma n be ings a nd the ir e nvironme nt would dis clos e a diffe re nt kind of e xis te nce . We ha ve s o fa r ve ry little unde rs ta nding a nd knowle dge of the re a lity of va rious dime ns ions of huma n life . A right a pproa ch to a s trology would give us a n ins ight into the s e fa ctors a nd could indica te the ma gnitude of los s due to our ignora nce a nd pre judice re la ting to s uch ma tte rs . As trology ha s a unique pla ce a mong the s cie ntific s ubje cts inquiring into the a ffa irs of me n. It doe s not de ny a ny e xpe rie nce , mys tica l or munda ne . In colla bora tion with othe r e xis ting s ource s of knowle dge e s ote ric a s trology proce e ds boldly in the re a lm of the unknown a nd re ve a ls ma ny ne w dime ns ions of huma n life a nd the force s ope ra ting on ma n. Unlike the phys ica l s cie nce s which a s s ume s e ve ra l pre conditions conce rning ca us a tive fa ctors , a s trology e nquire s into the ps ychologica l a nd ps ychic s tructure s of the huma n be ing ta king into a ccount e ve n the pos s ibility of ge nuine mys tic e xpe rie nce s . This me thod of a s trologica l inquiry a s s ume sfrom the ve ry outs e t tha t the s phe re of huma n e xis te nce doe s not e xte nd only upto the phys ica lly pe rce ptible dime ns ions of our xviii I TRODUCTION TO ES OTERIC AS TROLOGY e xpe rie nce s . The hidde n s ide s of things a re a s much re a l a s the concre te obs e rva ble che mica ls in a crucible of s cie ntific la bora torie s . It is the re fore logica l a nd ra tiona l to cons ide r the e s ote ric a s pe ctofthings for a ba la nce d unde rs ta nding of the proble ms of life . Es ote ric a s trology is a bra nch of s tudy which give s a ne w unde rs ta nding of de e pe r huma n proble ms . It ope ns ma ny ne w fa ce ts of huma n proble ms . As trology give s a n ins ight into the ca us e s of dis pa rity re ga rding birth conditions of diffe re nt pe rs ons ; s ome pe rs ons a re born with prove rbia l s ilve r s poon whils t othe rs ha ve be e n s uffe ring pe nury, ill-he a lth a nd de priva tions throughout the ir life ; ma ny pe rs ons s uffe r une xpe cte d frus tra tions in s pite of a ll the ir pre ca utions while othe rs e njoy only fa voura ble a nd ple a s a nt circums ta nce s ; on occa s ions one fmds righte ous me n s uffe ring s e e mingly crue l mis fortune while uns crupulous a nd corrupt individua ls ga lore in fa bulous riche s . All s uch e ve nts a re convincingly e xpla ine d by a ca re ful s tudy of a s trology which in fa ct wa s cons ide re d by the a ncie nt s e e rs a s a V e d a n g a , a n e s s e ntia lcompone nt of P ure Unde rs ta nding-the Vedas. S uch a s tudy ca nnot be ma de form a ny book, hows oe ve r le a rne d a nd s chola rly it ma y a ppe a r. Tna ncie nt time s , a lmos t a ll ove r the world, the re we re Mys te ry S chools whe re s uch ins tructions we re impa rte d to de s e rving s tude nts . S uch dis ciple s in the mode rn world a re ve ry fe w. The ne ce s s a ryqua lifica tions for the ne ophyte be fore the y could be pre s e nte d to the hie ropha nt for mys te ry te a chings re quire a rduous pre pa ra tion. In the mode rn e ra we de s ire quick re s ults without ma king the a de qua te pre pa ra tions a nd without unde rgoing the re quis ite dis cipline . One wa y of ma king the ne ce s s a rypre pa ra tion is to unde rta ke a s tudy of compa ra tive re ligion, mythologie s a nd the wa y the gre a t Ade pts live d the ir life of righte ous ne s s . On the ba s is of s uch s tudie s one ma y ge t intuitive fla s he s which ma y be worke d out in de ta il de pe nding on one 's own knowle dge a nd unde rs ta nding. This kind of conte mpla tive s tudy would s how fla s he s of Truth which would illumine ma ny of the s o fa r une xpla ine d la ws of Na ture . The pre s e nt monogra ph is a mode s t a tte mpt towa rds e s ote ric a s trology. Cha pte r Ion W h y P re d ic tio n s C o m e T ru e ? is a utobiogra phica l in a s e ns etha t it s hows how one of us be ca me convince d of the va lidity of INTRODUCTION xix a s trologica l conclus ions which me thod could be a dopte d e ve n by othe rs if the y wis he d to probe mto the s ubje ct s e rious ly. This note is prima rily pe rs ona l a nd e mpirica l a nd e ve ryone is fre e to try it be fore conde mning the s ubje ct downright. Ma ny of the conclus ions give n in this book ma y a ppe a rdiffe re nt from s ome cla s s ica l s cripture s a nd diffe re nt mythologie s would ce rta inly indica te tha t the a ncie nt s cripture s conta in ma ny la ye rs of hidde n me a nings . Approa che d from this s ta ndpoint the y would re ve a l s e ve ra l a s pe cts of a s trologica l me a nings . Va lidity of a ny conclus ion brought out in this monogra ph s hould be te s te d only in life a nd not a ccording to a ny give n a uthority hows oe ve r a ncie nt it might be . Truth is more fa s cina ting a nd re ve a ling tha n me re inte lle ctua lis m. If a ny conclus ion e nuncia te d he re s e e ms difficult to a cce pt, the re a de r is re que s te d to pa us e a nd de lve de e pe r in one 's life to s e e how it throws light to the hidde n nooks a nd corne rs of his life . In tha t wa y he could ha ve a gre a te r a nd s ure r unde rs ta nding of his own life a nd of a s trology. In pre s e nting this work our ma in inte re s t ha s be e n to be he lpful. It is our fa ith tha t the Ea s te rna s trologica l principle s a s re ve a le d by the a n~ie nt s e e rs we re not inte nde d to find out the future pros pe cts of ma te ria l a dva nce me nts , ra the r the ir a im wa s to give to the s tude nt a n ins ight into the inhe re nt unique ne s s of e a ch s oul a nd the involutiona ry-e yolutiona ry journe y ma rke d out for it s o tha t it could ma ke its e ve ry da y life more purpos e ful a nd the re by fulfill its a s s igne d de s tiny. As the la ws ope ra ting on this pa thwa y a re ma ny a nd of ve ry mys tic na ture , the a s trologica l pre dictions ca nnot be ve ry s imple . But wha te ve r the knowle dge of the pe rs on a nd his s ta tus in this world, he could on the ba s is of this s ubje ct ma ke a n inte llige nt a pproa ch to his life . This pre s e nta tion ma y be he lpful to s e rious individua ls in formula ting the ir a pproa ch to diffe re nt a s pe cts of the ir life in a more re wa rding ma nne r. Atle a s t, tha t is our hope a nd fa ith. Our inte re s t in e s ote ric a s trology ha s be e n gre a tly influe nce d by thre e pe rs ons . Ma da me . H.P . Bla va ts ky, who founde d the The os ophica l S ocie ty in 1875 in orde r to e ncoura ge s tudie s of orie nta l re ligion a nd philos ophy be s ide s forming a nucle us of the Unive rs a l Brothe rhood of Huma nity without a ny dis tinction of ra ce , cre e d, s e x, ca s te or colour, ha s publis he d s e ve ra linva lua ble tre a s ure s of knowle dge . T h e S e c re t D o c trin e , xx Is is INTRODUCTION U n v e ile d , a nd TO ES OTERlC AS TROLOGY S ta n z a s fro m th e S e c re t B o o k o f D z y a n ha ve be e n unpre ce de nte d re ve la tions which ha ve e na ble d the mode m world to ha ve a ta s te of the gre a t wis dom conta ine d in pa ra ble s ,mythologie s a nd e s ote ric re ligions a nd ritua ls which whe n rightly unde rs tood could dis clos e ne w me a nings a nd s ignifica nce to va rious force s ope ra ting on huma n individua ls . The s e publica tions provide a ra dica lly diffe re nt vie wpoint to the proble ms of life . Whe ne ve r we wa nte d a ny light a nd ins pira tion during the cours e of our s tudie s of Ea s te m re ligions a nd philos ophie s , the s ebooks ga ve us re ve a ling inte rpre ta tions a nd s howe d us the ide ntity of the s ource s from which a ll s uch knowle dge is de rive d. Our inte re s t in e s ote ric a s trology wa s gre a tly a rous e d by s uch publica tions . In s us ta ining our inte re s t in this s tudy, the contribution of N. S ri Ra m ha s be e n imme ns e . In fa ct, he wa s a gre a t pilla r of life a nd light a s fa r a s we a re conce rne d. He did not only guide our s tudie s whe n we we re s tude nts unde r him twice a t T h e S c h o o l o f th e W is d o m , Adya r, whe n Mr. Ge offre y Hods on a nd Dr. L K . Ta imini we re conducting the cours e s ',but he e ve n prote cte d us a nd guide d us continuous ly for a lmos t two de ca de s till his pa s s ing a wa y in 1973 which ha s be e n pe rs ona lly a gre a t los s to us . He ga ve us a n ins ight into the de e pe rproble ms of a s trology e s pe cia lly a s it dis clos e d the hidde n mys te rie s a nd thre w fa s cina ting light on e ve ryda y proble ms oflife . It wa s unde r his ins pira tion tha t we re a lis e d tha t a s trology wa s not a s upe rs tition but it wa s a ne ce s s a ry a nd he lpful a ccompa nime nt of e s ote ric philos ophy be s ide s be ing in conformity with highe s t mora lity, ra tiona lity a nd the mys tic te a chings of the e s ote ric s chools of the wis dom. We owe to N. S ri Ra m much more tha n wha t ca n be e xpre s s e d through words . We a re a ls o in gra titude to Dr. B.V. Ra ma n,the le a rne da nd re s pe cte d e ditor of T h e A s tro lo g ic a l M a g a z in e , Ba nga lore , who introduce d us to the a s trologica l circle s in India a nd a broa d. He publis he d our a rticle s for the la s t forty ye a rs unhe s ita tingly e ve n if ma ny of the m conta ine d unorthodox vie ws . This ga ve us gre a t e ncoura ge me nt a nd e na ble d us to come clos e r to ma ny re a de rs who ope ne d to us the ir pe rs ona l proble ms which we re fa s cina tingly e xpla ine d by a s trologica l unde rs ta nding a s a re s ult of which ma ny pe rs ons ga ine d coura ge , hope a nd e nlighte nme nt for living a more us e ful life . The La te Gove rnor of Ra ja s tha n Dr. INTRODUCTION xxi S a mpura na na nd a nd His Holine s s S ri Vima la na nd Nrus himha Bha ra ti S wa my re a d portions of this work on va rious occa s ions a nd s e nt the ir va lua ble comme nts a nd a ppre cia tion. The s e he lpful inte ra ctions ma de us fe e l tha t a s trologica l s tudie s if purs ue d in a n unpre judice d ma nne r could be ve ry us e ful. De dica te d to Our Re s pe cte dP a re nts Who ma y continue s howe ring the ir ble s s ings from the ir He a ve nly Home I As pe cts of Es ote ricis m C H A P TE R ! W H Y P R E D IC TIO N S C O ME TR U E ? * THERE a re ma ny funda me nta l proble ms of a s trology re quiring ca re ful a tte ntion. S ome of the s e proble ms a re re la te d to the following: (i) The na ture of a s trologica l pre dictions . Are the s e pre dictions me re ly s ta tis tica l a ve ra ge s ? Or, is the re s ome founda tion for the s a me ? (ii) The na ture of the pla ne ts . Is it me re ly the phys ica l compos ition, ma s s a nd dis ta nce of the s e pla ne ts which influe nce the te rre s tria l be ings ? (iii) The me cha nis m of the influe nce s flowing from the s e pla ne ts a nd a ffe cting the huma n Individua ls . (iv) The contribution of a s trology in e xpla ining occult truths of life . We wis h to dis cus s he re only a limite d pa rt of the la s t que s tion in orde r to indica te tha t the ba s is of a s trologica l pre dictions lie s in a n unde rs ta nding of the occult force s ope ra ting on life . This s ubje ct ha s a ls o a pe rs ona lnote . My inte re s t in a s trology ha s grown a s a re s ult of curios ity to dis cove r for mys e lf ce rta in funda me nta l truths in life . From my ve ry childhood, I ha ve be e n inte re s te d in finding out to my own s a tis fa ction a ns we rs to s uch que s tions a s to whe the r the re is a ny purpos e in life ? Whe the r the re is a ny inte llige nce guiding this cos mos , a nd whe the r ma n i~ a bs olute ly de pe nde nt on e xte rna l force s for his s us te na ncea nd growth or is he a fre e a ge nt? The s e s ubje cts a re obvious ly ve ry a bs trus e . The s cripture s ha ve trie d to a ns we r the s e que s tions , but the y do not le a d to dire ct ins ight into the truth of the ma tte r. The conclus ions give n in the s e s cripture s ca n be a cce pte d only on the logic • T h is c h a p te r is w rit/e n b y B e p in B e h a ri 2 INTRODUCTION TO ES OTERIC AS TROLOGY a nd fmdings of a ncie nt s e e rs . Hows oe ve r profound my re ve re nce might ha ve be e n for the a tta inme nts of the s e s e e rs , this a pproa ch to the funda me nta ls of life ba s e d on blind be lie f did not s a tis fy my curios ity. The re fore I wa nte d to dis cove r things for mys e lf, for my own conviction a nd a ccording to my own logica l na ture . In this s e a rch for knowle dge , a s trology he lpe d me imme ns e ly. [ wa nte d to s e e k dire ctly the va lidity of a s trologica l pre dictions . Ha ving ha d the profe s s iona l tra ining in s cie ntific me thodology, I could not ba s e my inve s tiga tions on s e cond-ha nd da ta furnis he d by othe r profe s s iona l a s trologe rs . I wa nte d to find out the e xte nt of conje cture , proba bility a nd va gue ne s s s urrounding a s trologica l pre dictions . This ha d to be a pe rs ona l inve s tiga tion in the s ubje ctive s ta te of the s itua tion a nd in the pe rs ona l ra pport e s ta blis he d be twe e n the a s trologe r a nd the pe rs on who wa nte d his future to be re a d. I ha d to be gin with ca ution. I ha d to a cquire knowle dge of a s trology a nd the n I ha d to wa tch how I pre dicte d; why a nd to wha t e xte nt the s a me ca me true . This wa s a difficult ta s k. Wa rning to s uch re s e a rch s tude nts wa s a lre a dy give n by no le s s a pe rs on tha n Ka lida s a hims e lf who e mpha s ize d tha t a s trology me re ly s ugge s te d the proba ble cours e of the future , the pre cis e occurre nce of which could only be known to Bra hma , the Cre a tor. It is obvious ly the re fore wrong to be dogma tic a bout a s trologica l pre dictions . Anyone a uthorita tive ly a s s e rtingthe pre cis ion of his pre dictions mus t be e ithe r a s e e ror a cha rla ta n. I ca me a cros s s e ve ra l ins ta nce s whe n a s trologica l conclus ions we re wrong due to pe rs ona lbia s or ove rs ight of s ome othe r importa nt influe nce s . But this s hortcoming of a s trologica l pre dictions complica te s the type of re s e a rch work I wa nte d to purs ue . Obvious ly the re a re limita tions of a s trology, but this doe s not imply tha t a s trology is wrong. The pla ne ta ry pos itions do indica te de ta ils of e ve ryda y life . Whe n the s e pre dictions fa il, it ma y be due to s ome bia s or ove rs ight. The a s trologe r ha s to compre he nd the influe nce s a ccording to his own intuition a nd ins ight into the life of the individua l. This is a conclus ion I ha ve a rrive d a t on the ba s is of my own e xpe rie nce a nd unde rs ta nding. Ma ny othe r a s trologe rs a ls o mus t ha ve come to s imila r conclus ions . It is inde e d be yond a ny doubt in my mind tha t the pla ne ta ry pos itions a t the time of one 's birth ca n re ve a l the e ntire cours e of one 's future . Our knowle dge of the pre cis e de ta ils of the WHY P REDICTIONS COME TRUE? 3 cours e would de pe nd upon ma ny fa ctors but this doe s not imply tha t the ve ry ba s is of a s trology is uns ound. As trology is true but the a s trologe rs ma y be fa ulty. Ha ving come to this conclus ion it be ca me logica l to inve s tiga te the ra tiona le of the re la tions hip e xis ting be twe e n pla ne ts a nd individua ls . Dr. B.Y. Ra ma n trie d to give out to the world, a s a nd whe n opportunity pe rmite d him to do s o, the ra tiona le of the s e pre dictions a nd he ha s be e n a tte mpting to indica te tha t s cie ntific a s trology is much more s ound tha n ma ny of the s o ca lle d s cie nce s ubje cts the ms e lve s . While s pe a king a t the Ba nga lore Unive rs ity, once he quote d e mine nt s cie ntis ts of the fre e world a s we ll a s thos e of the communis t countrie s to indica te tha t both the s e groups of s cie ntis ts a re a t le a s ta gre e d on one point, na me ly, the influe nce of pla ne ts a nd s ta rs on our own globe a nd te rre s tria l be ings . He quote d Ma xwe ll, Cla yton, Tice , P icca rdi, S hutts , Ryuvln, P ods he bya kin, S hre iwe is s a nd othe rs to illus tra te his point. I, mys e lf, once colle cte d s e ve ra ls uch e xa mple s whe n I pre pa re d a pa pe r on "C o n c e rn in g M a n a n d H is F u tu re " la te r publis he d in S c ie n c e , C u ltu re a n d M a n . Ba s e d on this re la tions hip be twe e n s ta rs a nd huma n be ings , the Rus s ia n thinke r P rokofie re , a ccording to Dr. Ra ma n, hope d to e volve "He liobiology". The Ge rma n thinke rs would like this bra nch of he a ling a rt to be known a s "Cos mo-biology". But the na me doe s not re a lly ma tte r. Wha t is s ignifica nt is to note tha t e ve n mode m s cie ntis ts who could fe e l re pugna nt to the ide a of a s trologica l pre dictions ha ve be gun a cknowle dging the influe nce of s ta rs a nd pla ne ts on the be ha viour of huma n individua ls . But I do not think tha t the s e s cie ntis ts a s ye t ha ve got a ny knowle dge of the me cha nis m through which the s e dis ta nt pla ne ts influe nce the huma n de s tiny. The y a ls o do not know the re a s on for e limina ting the influe nce of myria ds of s ta rs othe r tha n thos e which ha ve be e n include d in the a s trologica l s ys te m by the a ncie nt s e e rs . This me cha nis m is inde e d comple x a nd profound. Tha t is the ba s is of e s ote ric a s trology. The mode m s cie ntis ts will ne e d a ge s be fore the y could compre he nd this re la tions hip. I do not wis h to dis cus s this me cha nis m. He re , I wis h to go be yond this me cha nis m in orde r to e xplore the funda me nta l que s tion of the logic of pre dictions . Why the me cha nis m cons ide ra tion. its e lf wa s s e t going is the proble m unde r INTRODUCTION 4 TO ES OTERIC AS TROLOGY The va lidity of a ny s cie ntific hypothe s is de pe nds upon its a gre e me nt with othe r a lre a dy e s ta blis he d pos tula te s .Unle s s this is a s s ure dno s cie ntis t would a rrive a t a ny ne wly e s ta blis he d the ory. [n the re a lm of occult s cie nce s too, our a pproa ch ha s to be s imila r, though our ta ckling of the proble ms ha s to be done diffe re ntly. In the U p a n is h a d s it ha s be e n s ta te d tha t the s tude nts de s irous to a cquire e s ote ric knowle dge of the true na ture of e xis te nce - P a ra V id y a -m u s t a t firs t be le a rne d in A p a ra V id y a , which include s a s trology be s ide s ma ny othe r s ubje cts . In a ncie nt books of pre ce pts for the dis ciple s wis hing to come clos e r to the Ade pt Brothe rhood which could ope n be fore the m untold gra nde ur of the hidde n world a nd the mys te rie s of na ture , cons ide ra ble importa nce ha s be e n give n to the s ubje ct like a s trology which mus t be le a rnt be fore the individua l ca n hope to a chie ve his goa l. This s ugge s ts tha t the purpos e of a s trology is not proba bly me re ly to know the future cours e of e ve nts ,but to le a d the s tude nt to a n unde rs ta nding of the de e pe r a s pe cts oflife . Obvious ly, a s trology is a wa y to profounde r de pths of life . Almos t a ll s cripture s s ta te tha t the re a re ce rta in funda me nta l truths oflife . Ifwe fa il to re cognis e the m, our progre s s on occult pa th would be re ta rde d. On th is pa th which a s trology is s uppos e d to e nlighte n, the individua l mus t re a lis e the one ne s s of Divine Inte llige nce guiding the de s tiny of the unive rs e . We ma y ca ll this the S upre me Be ing, or we ma y give it a ny othe r na me , but wha te ve r the na me , its e xis te nce is pos ite d in a ll s cripture s a nd a s s uch the y a re a ll the is tic. If a s trology ha s to be in cons ona nce with s criptura l te a chings , it a ls o mus t be the is tic. If a ll the pla ne ts a nd s ta rs a re cons ide re d a s s upre me be ings , it will le a d to a doctrine of pa nthe is m which ma y a ga in be s ubje cte d to furthe r dis puta tions . The re fore , a s trology to be in a gre e me nt with s cripture s mus t le a d the s tude nt to monothe is m. S e condly, the divine he rita ge of hum a n be ings is a ls o ins is te d upon in a s trology. Life doe s not origina te me re ly from a combina tion of s pe rm a nd ovum, but a third force which is the divine s pa rk e ns ouling the individua l ha s to be the re . This e xpla ins why only s e le ct s pe nn a nd ovum combine to give birth to the individua l, not a ll. Ea ch individua l come s to the e a rth with his own de s tiny a nd purpos e . The Mighty Inte llige nce guide s the cours e of his life . The birth-s ta r of the individua l s hows a ll the s e . WHY P REDICTIONS COME TRUE? 5 Thirdly, the individua l is guide d by his own ka rma . Wha te ve r he ha s done in his pa s t will come ba ck to him during the cours e of his future inca rna tions . Re inca rna tion, in fa ct, is the othe r s ide of Ka rma . Ka rma a nd re inca rna tion ta ke n toge the r control a nd guide the individua ls to the ir future de s tiny. Tha t is why the cours e of future life is s o much pre de te rmine d. Fourthly, the re is a n Occult Hie ra rchy co-ope ra ting with the Divine Inte llige nce in orde r to e na ble the individua ls to work out the ir own future cours e . This is a s ubjict which mus t be e xplore d in gre a t de ta il. On a n unde rs ta nding of the na ture a nd functions of the occult hie ra rchy much ofthe mys te rious re la tions hip be twe e n the individua ls a nd the s ta rs could be e xpla ine d. La s tly, the individua l is his own la w-give r. Tha t is to s a y, he ha s pe rfe ct fre e dom in guiding the cours e of his future life . The Divine Inte llige nce , the Ade pt Brothe rhood a nd the me mbe rs of the Occult Hie ra rchy only he lp the individua l a nd a djus t the re s ults of ka rma once the y ha ve be e n ge ne ra te d. Ultima te ly ma n is a fre e e ntity with gre a t pote ntia l for a tta ining divinity. This a pproa ch puts a s e rious limita tion on pre dictive s cie nce s but this ha s to be unde rs tood cle a rly. The s e ba s ic pos tula te s of e ve ry true re ligious philos ophy mus t be e xa mine d in a s trology if it ha s to e njoy the high s ta tus it ha s be e n e njoying for a ge s . As trology is not ba s e d on a ccide nts ; it is ca pa ble of s a tis fying the mos t difficult philos ophica l s tude nts . Dr. Ra ma n ha s be e n right in s ta ting tha t a s trology ha s not be e n a lucky hit; ha d it be e n s o, it would not ha ve s urvive d s o long a nd in s o ma ny countrie s . Obvious ly, a s trology is ba s e don ce rta in profound e s ote ric principle s of life which to the munda ne ma te ria lis tic world might re ma in obs cure . As trology is , undoubte dly, roote d in funda me nta l truths of life , a dis cove ry of which ma y be e xtre me ly re wa rding for the s tude nt. Le t me pos tula te a n hypothe s is a t this s ta ge of our e xa mina tion. As s uming tha t I do not be lie ve the p~a ne tsa nd the s ta rs to be the ca us a tive fa ctors though the y ma y re ve a l the minute s t de ta ils of the de s tiny, could it not be pos s ible tha t the conjuncture of the pla ne ts s ugge s ting the s pe cific cours e of life of the individua l ta king birth a t a pa rticula r time , a nd the 6 INTRODUCTION TO ES OTERlC AS TROLOGY e xa ct time of his birth both a re phe nome na of concomita nt va ria tions , both guide d by a third ca us a tive fa ctor? It ma y not be tha t the individua l is bom unde r a pa rticula r s ta r the re fore he ha s a pa rticula r cours e of life , ra the r tha n be ca us e the inividua l ha s to le a d a pa rticula r cours e of life which is he lpe d (or re ve a le d) by the conjuncture of s ta rs tha t he is born a t tha t time . In this a pproa ch, we pos tula te a Mighty Inte llige nce ke e ping a re cord of a ll our de e ds (a nd mis de e ds ) a nd ba la ncing the cons e que nce s of e ve ry a ction a nd a rra nging the e ve nts in s uch a wa y tha t during the cours e of s e ve ra l live s we come to the re a lis a tion of our Birth S ta r or our de s tiny-the Arche type -which we ha ve to be come ultima te ly. This ca n ha ppe n only if the s e Divine Be ings ha ve pe rfe ct knowle dge ofthe cos mic force s flowing through the diffe re nt pla ne ts unde r pa rticula r conjuncture a nd of the re quire d tra ining the huma n s oul ha s to unde rgo in a ny s pe cific life . The Lords of Ka rma might be pos tula te d to be s uch Divine Be ings . Ha ving de cide d in the ir gre a t inte llige nce the be s t circums ta nce s for our growth in a ny s pe cific life , the y wa it for the s uita ble opportunity s o tha t in the inte re s t of the e conpmy of na tura l force s the y le t the s oul go to the world whe n the pla ne ta ry flow of e ne rgy for tha t s pe cific cours e of life is the mos t he lpful. In this s che me , though the a s trologe rs might continue to pre dict the future of the individua ls ba s e d on pla ne ta ry influe nce s ye t the y ca nnot ca us a lly prove the pla ne ts to be the ca us e s .Time of the birth a nd the pla ne ta ry loca tions ma y be e xa mple s of concomita nt va ria tions be ca us e the Lords of Ka rma ha ve thought in the ir wis dom tha t thos e pla ne ta ry force s could s we e p the individua l in the dire ction the y wa nte d him to go. It ha s ofte n be e n s ta te d tha t the fre e -will of the individua l goe s contra ry to the principle s of a s trology. But this is ba s e d on a mis unde rs ta nding of the true re la tions hip. The individua l, whom the Lords of Ka rma s e nd to the world, is a mys te rious be ing hims e lf. He ha s the pote ntia lity of be ing a s divine a s the Divinity Hims e lf. This ca n ha ppe n only whe n the individua l unde rs ta nds his re a l na ture . The firs t le s s on he ha s to le a rn in th is conte xt is a bout the compos ite na ture of his be ing; he is S pirit clothe d in ma tte r. Ma tte r its e lf is of va rious gra de s of de ns itie s . With the knowle dge of his s ubtle r ga rme nts , the individua l S pirit is libe ra te d. The influe nce of Ka rmic force s , which is re fle cte d through the va rious cons tra ints impos e d on him by the pla ne ta ry influe nce s , is a ctua lly WHY P REDICTIONS COME TRUE ') 7 a ime d a t ma king him re a lis e his re a l na ture a s we ll a s the cons tra ints impos e d on him due to his own ignora nce . Influe nce of the pla ne ts , or a s a ma tte r offa ct, of tha t of the Lords of Ka rma works through the ma te ria l ve rture s of the individua l. He would be a pris one r of his pa s t ka rmic force s a s long a s he is ignora nt of his s piritua l he rita ge . Once he ha s ge ne ra te d a n a ction, it mus t re coil on him putting limita tions on his circums ta nce s . As a ll a ctions a re through ma tte r, a nd ma tte r le a ds to ignora nce , s o a ll limita tions ca us e d by ignora nce a re e xpre s s e d through conditions of life unde r which the individua l ha s to a ct. S pirit is wis dom a nd the re is fre e dom for the s pirit. Wha t the individua l howe ve r ca n do is to unde rs ta nd his (imita tions . Through this unde rs ta nding he would de ve lop dis crimina tion a nd de s ire le s s ne s s . Thus he would de ve lop de ta chme nt. Fre e dom of S pirit or fre e dom of the individua l lie s in his fre e dom to re a ct to the circums ta nce s unde r which he is pla ce d. He ca nnot cha nge the s e t of circums ta nce s in which he is born, but he ca n a cquire wis dom a nd re a ct to the s e e ve nts wis e ly. True unde rs ta nding of the a s trologica l force s s hould e na ble the individua l to a cquire this a ttitude to life a nd to re a ct wis e ly s o tha t S pirit in him is gra dua lly re le a s e d a nd it be come s promine nt a nd ma tte r s ubdue d. This would ma ke him fre e r. Approa ching in this wa y, we would a cce pt tha t the world is e volving unde r in this e ve ry s uite d the be ne vole nt influe nce of Divine Be ings . The ba s is of a s trology wa y a ppe a rs to be the is tic. The S upre me Inte llige nce ta ke s ca re of individua l a nd puts him unde r thos e circums ta nce s which a re be s t for his growth. This s hould give to the individua l fa ith a nd confide nce in life . He would the re fore ha ve s e re nity a mids t tria ls a nd tribula tions of the worldly s truggle s . But a s trology is not fa ta lis tic; it is s piritua lis tic in the s e ns e tha t it be lie ve s in the s piritua l na ture of the ma n. Whe n the individua l re a lis e s tha t he is not his body, he is not his e motions a nd thoughts ; he doe s not e ve n be long to the fa m ify a nd the s ocie ty in which he is born. but tha t he is a n inde pe nde nt S pa rk for which a ll the s e a re give n in orde r to e na ble him to e volve his a rche type , he would de ve lop a ra dica lly diffe re nt vie w on life . He would the n be come a libe ra te d s oul. As trology is a s te pping-s tone to this re a lis a tion. Whe n this vie w is inculca te d in the individua l he would find tha t the re is no s inne r a nd the re is no s in. Ea ch s oul is le a rning his le s s on which he ca n proba bly le a rn only in thos e give n circums ta nce s . In th is wa y, a s trology would re ve a l to 8 IN T R O D U C T IO N T O E S O T E R IC ASTRO LO G Y him the highe r mys te rie s of na ture . The n, the individua l would know tha t a s trologica l pre dictions come true be ca us e the s oul of the individua l is guide d by Highe r Be ings whos e judge me nts ne ve r e rr. The pla ne ts do not ca us ee ve nts ; the y in fa ct function like the mirrors re fle cting the divine judge me nt. The s e Be ings ta ke he lp of the force s flowing through the s e pla ne ts in orde r to e na ble the individua l to le a rn his va lua ble le s s ons in this life . In concluding, we would a ga in re ite ra te tha t he re we ha ve a tte mpte d me re ly to indica te a fra gme nt of the e s ote ric a s pe ctofa s trology in ge ne ra l: the true na ture of diffe re nt pla ne ts a nd the me cha nis m through which the y influe nce the te rre s tria l be ings a re much more fa s cina ting a nd mys te rious tha n wha t we ha ve done he re . CHAP TER 2 O C C U LT N A TU R E O F A S TR O LO G Y ARYAN philos ophy a nd Hindu a s trology a re intima te ly conne cte d. The la tte r provide s a n importa nt clue to the e s ote ric s ide of the forme r. It is howe ve r e xtre me ly difficult to pie rce the ve il of'e s ote ricis m ; only the a de pts ha ve the true a nd comple te ke y to s uch knowle dge . Wha t we ma y try to do is to colle ct fra gme nts of occultis m to s e e whe the r s ome me a ningful conclus ions ca n be dra wn in this dire ction. If this e nde a vour fa ils , this line of e nquiry ma y be a ba ndone d a nd a s trology ma y continue to be cons ide re d me re ly a s tudy de a ling with munda ne s ubje ct;-de void of a ny hidde n e s ote ric me a ning. But, in dra wing our conclus ions , we mus t be a wa re of our limita tions . Es ,ote ric knowle dge is give n only to thos e who a re de s e rving a nd who ha ve prove d the ms e lve s s o by the ir life a nd conduct. The re fore our e ffort in this dire ction is bound to be only s ke tchy. Howe ve r, if on this line of e nquiry we fmd e ve n a fa int glimps e of s uch a pos s ibility, we s hould purs ue this a s pe ct of the s ubje ct a little more vigorous ly. Hindu a s trology provide s a ra dica l vie w on life . It re ve a ls a much de e pe ra s pe ctofthe s a me . Es ote ric a s trology s he ds e ncoura ging light on s orrowful pa th of the e a rthly e xis te nce , it he lps the individua l to fa ce his tria ls a nd tribula tions with coura ge a nd dis pa s s ion. Es ote ric a s trology s hows the tra ns ie nt a s a re fle ction of the pe rma ne nt, the pa rticula r a s a n inte gra l pa rt of the tota l a nd the individua l growth a s a pa rt of the unive rs a l pla n of progre s s a nd de ve lopme nt. The Ete rna l is minia turis e d in e ve ry de ca ying form. Tha t is why De ity - K a la P u ru s h a - the Cos mic Ma nife s te d the unde rs ta nding of whos e inne r na ture is e s s e ntia l for e ve ry a s trologica l pre diction is cons ide re d in re la tions hip with e ve ry phys ica l or te rre s tria l phe nome non for a ny s ucce s s fulpre diction. The triple proce s s 10 INTRODUCTION TO ES OTERIC AS TROLOGY of ma nife s ta tion, -B ra h m a , V is h n u tha t is ge ne ra tion, pre s e rva tion a nd de s truction a nd M a h e s h a -s y m b o lis e d by Ma rs , J upite r a nd S a turn, is a n e xpre s s ion of K a la P u ru s h a who is Ete rna l, Ultima te . He nri Be rgs on ha s rightly indica te d tha t the thre e dime ns ions of the te mpora l e xis te nce , na me ly, pa s t, pre s e nt a nd future ca n be compre he nde d a s conta ine d in a s ingle mome nt. As trologica lly s pe a king, tha t s ingle point is K a la P u ru s h a . In tha t ca s e ,the cos mic principle of e volution would be ne ithe r de ve lopme nt, nor unfoldme nt, nor progre s s but only a gre a t illus ion. Approa ching this wa y, a s trology is me re ly a window through which the gre a t cos mic dra ma in a ll its s ple ndour a nd va rie ty ca n be pe rce ive d. As trology mus t re ve a l s ome a s pe ct of this mys te rious dra ma . If yoga -a t-one -me nt-with the Ultima te give s a n ins ight into this pe rce ption, a s trology mus t a ls o be he lpful for it. Wha te ve r is ordina rily give n out to the common ma n doe s not re ve a l much of the inne r na ture of a s trology. It is s a id tha t the s we e t pulp of the ora nge is ins ide the s kin a nd the je we ls a re a lwa ys ins ide the box, s o is the mys te rious a s trology conce a le d unde r its oute r or e xote ;ic form. But without the ne ce s s a rypre pa ra tion a nd dis cipline , the e s ote ric knowle dge yie lding e normous control ove r the force s of na ture might do more ha rm tha n good. The re fore , the a de pts ha ve conce a le d the inne r knowle dge be hind the s kin of the ora nge , or unde r the lid of the je we l-box s o tha t without a t firs t obta ining the true ke y to the blinds , the knowle dge a nd the re fore the powe r flowing from it, could not be a cquire d. Eve n the n, a n e ffort ma y be ma de in this dire ction to ge t a glimps e of the s ublime . It might give us a ne w philos ophy oflife a nd a cqua int us with s ome hidde n la ws of na ture a nd life s urrounding us . One of the funda me nta l principle s of e s ote ric philos ophy is tha t the phys ica l force s in na ture ca n be tre a te d a s the e xte rna l counte rpa rts of the hidde n occult force s . The two a re inte rconne cte d. By following one to its logica l conclus ions , one might a rrive a t a n unde rs ta nding of s ome fa s cina ting la ws . This is be ca us e e ve ry phys ica l pa rticle corre s ponds to, a nd de pe nds on, its highe r noume non--the Be ing to whos e e s s e nce it be longs . As a bove , s o be low, is a rule in occultis m. The two pole s a re inte rconne cte d by the e volutiona ry proce s s of ma nife s ta tion. The S piritua l is s a id to e volve from the Divine , the ps ycho-me nta l from the S piritua l, \\ the ta inte d from its lowe r pla ne by the As tra l, the whole - the a nima te a nd (s e e mingly) ina nima te in na ture e volving on pa ra lle l line s . Thus the re is nothing in na ture which ca nnot be corre la te d a nd tra ns mute d to the Ultima te . This proce s s of ma nife s ta tion de picting the inte rre la tions hips a t diffe re nt pla ne s ha s be e n a s ubje ct ma tte r of s criptura l mythologie s ; the a ncie nt s ymbols of gods a nd de mons with the ir va rious a ttribute s , mode s of e xpre s s ionsa nd a ffinitie s indica te how the Ultima te is ma nife s te d on the phys ica l le ve l while ma inta ining the e ve r-a biding thre a d with it. It a ls o s ugge s ts how the phys ica l individua l by following the thre a d ca n re ga in his divine na ture ---the Ultima te Es s e nce of his be ing. This a s pe ct of divine wis dom ca n be e a s ily compre he nde d by following the hints a nd fra gme nts found in e s ote ric a s trology. A tm a Re ligion is ofte n s a id to b e COl1l:r.rne w d ith the re la tions hip be twe e n (S oul) a nd J iv a (the living be ing or the e go). But, this re la tions hip is not a lie n to a s trology.The fa mous Rus s ia noccultis t, Ma da me H.P . Bla va ts ky, once s ta te d tha t the de s ce nta nd re a s ce ntof the Mona d or S oul ca nnot be dis conne cte dfr~m the zodia ca ls igns , a nd it looks more na tura l, in the s e ns e of the fitne s s of things , to be lie ve in a mys te rious s ympa thy be twe e n the me ta phys ica lS oul, a nd the bright cons te lla tion a nd in the influe nce of the la tte r on the forme r, tha n in the a bs urd notion tha t the cre a tors of He a ve n a nd Ea rth ha ve pla ce d in He a ve n the type s of twe lve vicious J e ws . S he furthe r s ta te dtha t whe re ve r twe lve a re me ntione d, the y a re inva ria bly the twe lve s igns of the zodia c. The Arya n re ligion be ing much more a ncie nt tha n the Biblica l s cripture , the s ymbols a nd the mythologie s of the Hindus ha ve much more occult hints a nd s ugge s tions tha n in the la tte r. This is s pe cia lly s o be ca us ethe Arya ns did not cons ide r ma te ria l a fflue nce to be the goa l or the e nd of the living, a nd a s s uch, a s trology which wa s a n e s s e ntia l pa rt of the divine knowle dge (V e d a n g a ) to be le a rnt a nd ma s te ry a tta ine d be fore ve nturing into the e xplora tion of the Unknown, could not be conce rne d me re ly with pre dictions re ga rding the birth of a ba by, ma rita l ha ppine s s , s e rvice promotions , fore ign tra ve ls with ple nty of mone y or the de a th of a n individua l. As trology, a s indica te d by Ma da me Bla va ts ky, mus t give a clue to the de s ce nta nd re a s ce ntof the Mona d or S oul to its Fa the r-la nd. Ma ny e mine nt pe rs ons ha ve a lre a dy s ugge s te dthe pos s ibility of a n e s ote ric s ide of a s trology. In this conne ction, me ntion ma y be ma de 9f 12 INTRODUCTION Ala n Le o, the write r of TO ES OTERIC AS TROLOGY T h e E s o te ric A s tro lo g y , T. S ubba Row whos e thought provoking e s s a y on the twe lve s igns of the zodia c is re ve a ling, a nd of P rofe s s or Ca rl G. J ung who ha d be e n e nde a vouring to bring a bout a s ynthe s is be twe e n ps ycho-me nta l conditions of the individua l, a lche my which turns le a d into gold, a nd a s trology which links the individua l to his God-Fa the r. In his (lung's ) book e ntitle d P s y c h o lo g y a n d A lc h e m y much of the e s ote ric s ide of a s trology ca n be found. P rofe s s orJ ung ha s indica te d the s ignifica nce of va rious pla ne ts in the a lche mica l lite ra ture to s how the ir de e p ps ychologica l import. In one of the illus tra tions de picting the proce s s of a lche mica l tra ns forma tion which P rofe s s orJ ung ha s re produce d from a n e ighte e nth ce ntury ma nus cript (s uch s ugge s tive illus tra tions a re ma ny in the book), the ca ption re a ds : "The mys tic ve s s e l whe re the two na ture s unite (s oul a nd luna r ca duce us ) to produce the filius he rma phroditus , He rme s ps ycho-pompos , fla nke d by the s ix gods of the pla ne ts '.'. In this illus tra tion, S un (ma le ) a nd Moon (fe ma le ) s ta nding s e pa ra te ly a t the lowe s t le ve l a re ne xt s hown toge the r in a ve s s e lwith the s e rpe ntsof the ca duce usha ving the ir he a ds pointing in oppos ite dire ctions . On the s a me le ve l, J upite r a nd Ve nus a re s hown dis cha rging s ome functions of the ir own. S ubs e que ntly, the dua lity of ma le a nd fe ma le is tra ns forme d into a s ingle kingly figure of the individua l with ca duce us with the s e rpe nts with unite d he a ds in his ha nd, while S a turn a nd Ma rs ha ve be e n ope ra ting a t tha t le ve l. To a ny s tude nt of Hindu yogic lite ra ture , it is obvious , though the re ma y be ma ny othe r inne r hidde n me a nings for the s a me , tha t the s e rpe nts a s re pre s e nte d a bove s ignify the una ctivis e d K u n d a lin i powe r in Id a a nd P in g a la N a d is which whe n prope rly coordina te d, tha t is , with the he a ds of the s e rpe nts unite d, would tra ns form the huma n individua l into a divine be ing. It is s a id tha t Ra ma kris hna P a ra mha ms a ha d this s ynthe s is e s ta blis he d whe n e ve n blood ca me to his mouth but a fte r this a tta inme nt his e ntire life wa s comple te ly cha nge d. In this proce s s , a ps ychologica l tra ns forma tion ta ke s pla ce a nd a s P a ta nja li ha s s ta te d, the e s s e nce of yogic pra ctice s lie s in the control of the modifica tions of the cons cious ne s s(mind) which is re a lly a ps ychologica l proce s s of tra ns muta tion. Mind in a s trology is re pre s e nte d by Me rcury. Arra nge me nt of Moon a ga ins t S un, J upite r a ga ins t Ve nus , a nd Ma rs a ga ins t S a turn cle a rly indica te s tha t the pa thwa y through e a rth life le a ds through ma ny confl icts a nd tria ls re s uIting from the inte rpla y of oppos ing force s a s re pre s e nte d by the s e pla ne ts , but he who doe s na ught to conque r OCCULT NA TURf OF AS TROLOGY 13 the m ca n e xpe ct no triumph. The wa y to conque r the s e pla ne ts or the proce s sof a cquiring victory ove r the e a rthly conflicts is through the control of mind, a nd by a tta ining ba la nce a nd dis pa s s ion. The importa nce of Me rcury (or cons cious ne s s ) in this proce s s is colos s a l. P rofe s s or lung ha s a ls o s ta te d tha t He rme s or Me rcurius pos s e s s e da double na ture : a s the pla ne t Me rcury, he is ne a re s t to the S un, he nce he is pre e mine ntly re la te d to gold (the A tm a , the Ultima te ); but a s quicks ilve r (K a m a -M a n a s ), he dis s olve s the gold a nd e xtinguis he s its S un-like brillia nce . Me rcury ha s inde e d be e n cons ide re d a P rince , Ne utra l a nd owne r of Dua l S igns na me ly, Ge mini a nd Virgo which ha ve profound s ignifica nce . The corre s ponde nce be twe e n yoga or the s cie nce of ps ycho-me nta l tra ns muta tion, a lche my a nd a s trology is in re a lity ve ry clos e . 1t ha s be e n rightly s ta te d tha t a s trology a nd a lche my a re e qua lly the s ouls of the two mode rn s cie nce s ca lle d a s tronomy a nd che mis try. As long a s this truth is not re cognis e d, a s tronomy a nd che mis try will continue to run in a vicious circle a nd will produce noting be yond ma te ria lity. The occult na ture of a s trology is a ls o s ugge s te d by the a rtis tic a pproa ch to divine ma nife s ta tion. In his ma s te rpie ce of a book, na me ly, T h e A rt A lp h a b e t a n d Its R e la tio n to C o s m ic P rin c ip le s , W. Wroble s ws ki ha s s ugge s te dtha t the ce ntrifuga l te nde ncie s inhe re nt in the ba s ic cos mic urge s la te nt in e ve ry pa rticle unde r the impa ct of twe lve zodia cs a re moulde d in the va rious e xte rna l figure s . This work is a pione e ring one in s ynthe s izing the ba s ic cos mic urge s with othe r rhythmic e xpre s s ions in the unive rs e a nd corre la ting the s a me with a s trologica l influe nce s . From th is , one could conclude tha t the re a re ma ny a ve nue s in which the influe nce of a s trology ha s not ye t be e n fully e xplore d. If tha t is done , the s cope of a s trologica l s tudie s would s till furthe r e xpa nd. The s e s hould indica te tha t the e volution of the unive rs e a nd the tra ns muta tion of ps ychome nta l cons cious ne s s of the individua l a re intima te ly conne cte d with a s trologica l influe nce s . But, a t pre s e nt, we wis h to dra w a tte ntion to a nothe r a s pe ctof the s ubje ct. In the Hindu mythology, the P ura na s a nd othe r s cripture s a re full of a s trologica l de ta ils . Why a pa rticula r he ro fa lls down in the b~ttle ground unde r ce rta in cons te lla tion ca nnot be brus he d a s ide lightly. S uch ins ta nce s ha ve de pths of me a ning a nd it is not me re ly tha t the de a th unde r a pa rticula r s ta r is a us picious or 14 INTRODUCTION TO ES OTERIC AS TROLOGY ina us picious . Eve n the ima ge s of diffe re nt de itie s give n in the s cripture s a re not the figme nt of s ome one 's ima gina tion: the y a re s ymbolic re pre s e nta tions of ve ry comple x e s ote ric te a chings . For e xa mple , le t us ta ke the s ymbology of the Hindu God Ma ha de va .The Lord S hiva ha s s e ve ns e rpe ntsmoving a round the diffe re nt pa rts of his body. The Moon is on his he a d from which the holy wa te rs of the Ga nge s ha ve be e n flowing. He ride s on a bull, a nd s o on. The s e rpe nt ha s be e n the s ymbol of wis dom a nd the bull--Ta urus --the s ymbol of phys ica l or te rre s tria l ge ne ra tion. The Moon is s a id to be e xa lte d in Ta urus . No s ymbol, the S un include d, ha s be e n more comple x in its ma nifold me a nings tha n the luna r s ymbol. In T h e S e c re t D o c trin e , it ha s be e n s ta te d tha t the "luna r ma gne tis m ge ne ra te s life , pre s e rve s a nd de s troys it, ps ychica lly a s we ll a s phys ica lly. And if, a s tronomica lly, the Moon is one of the s e ve n pla ne ts of the a nCie ntworld, in the ogony s he is one of the Re ge nts the re of -with Chris tia ns now a s much a s with P a ga ns ,the forme r re fe rring he r unde r the na me of one of the ir Archa nge ls , a nd the la tte r unde r tha t of one ofthe ir Gods ". It is the re fore no s urpris e tha t e ve n in a s trologica l pre dictions , s o much s ignifica nce is a tta che d to the pos ition of the Moon for a lmos t e ve ry type of cons ide ra tion. Evide ntly, whe n the gre a t cre a tive force is s ymbolis e d by the flow of the holy rive r Ga nga , the Moon s hould na tura lly be a s s ocia te d with the cos mic influe nce flowing unde r the zodia cs Ta urus a nd Ca nce r. Apa rt from the fa ct tha t Ca nce r is a wa te ry-s ign a nd wa te r re pre s e nts life -force , the re a re othe r implica tions of this s ign. This is the s ign which ma rks tha t s ta ge of ma nife s ta tion whe n the diffe re nt dime ns ions of cre a tion we re e s ta blis he d; whe n the fourhe a de d Bra hma be ga n his cre a tion; whe n the lowe r qua te rna ry of the phy~ic:lI huma n be ing wa s re a dy for be ing e ns oule d. In this wa y, it is s ugge s te d tha t the a s s ocia tion of Moon with diffe re nt a s pe cts of ma nife s ta tion a nd its a s s ocia tion with bull a nd the Ga nga while re ma ining a t the cre s t of the Lord Ma ha de va is unde nia ble a n a s trologica l a lle gory a s we ll. . In this wa y, whe n a s trology is a pproa che d a s a n occult s cie nce , it would re ve a l a pa nora mic vis ta of hidde n wis dom. The de pth of ins ight would de pe nd upon the s piritua l e nlighte nme nt of the individua l. The pla ne ts a re the ha nds pointing out on the dia l of our s ola r s ys te m the OCCULT NATURE OF AS TROLOGY 15 hours of ce rta in pe riodica l e ve nts . P ytha gora s cons ide re d the numbe r twe lve a s ve ry s a cre d. "This duode na ry numbe r is pe rfe ct", he s a id. Furthe r, it is indica te d tha t, "It (12) is tha t of the s igns of the zodia cs , which the S un vis its in twe lve months a nd it is to honour tha t numbe r tha t Mos e s divide d his na tion into twe lve tribe s , e s ta blis he d the twe lve ca ke s of the s he wbre a d, a nd pla ce d twe lve pre cious s tone s upon the bre a s tpla te of the pontiffs ". The s ide re a l influe nce ha s the phys ica l a nd ps ychologica l impa ct which e xote ric a s trology de a ls with, but it a ls o re ve a ls the high s piritua l, inte lle ctua l a nd mora l influe nce s . The s e ve n pla ne ts ofthe Hindu a s trology (e xcluding Ra hu a nd Ke tu which ha ve s pe cia l s ignifica nce of the ir own but a re not cons ide re d a s pla ne ts ) ge ne ra te the ir own ma gne tis m a nd ca rry out the ir. s pe cia l functions e ntrus te d to the m by the Occult Hie ra rchy. The orde r of the pla ne ts in e xote ric pra ctice is tha t de fine d by the ir ge o-ce ntric ra dii, or the dis ta nce of the ir s e ve ra l orbits from the e a rth a s a ce ntre , na me ly, S a turn, J upite r, Ma rs , S un, Ve nus , Me rcury a nd the Moon. Thre e of the s e s ymbolis e the ce le s tia l tria d of s upre me powe r in the phys ica l ma nife s te d unive rs e , o r;fira h m a , V is h n u a nd M a h e s h a ; while four of the m re pre s e nte dthe te rre s tria l qua te rna ry ruling ove r a ll na tura l a nd phys ica l re volutions of the s e a s ons ,qua rte r of the da ys , pointe rs of the compa s s ,a nd e le me nts , e tc. From this the e ve rla s ting influe nce s of the fus t the re pla ne ts ca n ve ry we ll be e xpla ine d. For a ny la s ting phe nome non, the s pe cia l fa vour of the s e pla ne ts a re of e xtre me s ignifica nce . The conjunction of S a turn, J upite r a nd Ma rs is of s pe cia l importa nce for s ola r e volution, whe re a s for the s e a s ona lfluctua tions the tra ns ie nt impre s s ions a nd the cha nge a ble ne s softhe individua ls would be re fle cte d by the la tte r four pla ne ts . The inne r ma n cons is ts of s e ve n principle s cons is ting of highe r tria d a nd lowe r qua te rna ry. Diffe re nt principle s of the ma n a re guide d a nd controlle d by the s e s e ve n pla ne ts . This s hows tha t the influe nce a nd the conne ction of the pla ne ts with diffe re nt individua ls do not e nd with only one birth but the y a re e s s e ntia l pa rts of the individua l's inne r be ing. As trology is a wa y of unde rs ta nding the hidde n la ws of na ture . It re ve a ls how the occult hie ra rchy ha s be e n ca rrying out the divine pla ne of cos mic ma nife s ta tion. It re ve a ls the rhythmic a nd cyclic principle s la te nt in na ture . It s hows how the s oul of the ma n ha s de s ce nde d in the pit of ma tte r, a nd how with the a s s is ta nce of pla ne ta ry force s he ca n re - 16 INTRODUCTION TO ES OTERIC AS TROLOGY a s ce nd to his divine home : it s hows the pa th ofre tum of the P rodiga l S on. For thos e who de s ire to de ve lop yogic powe rs , a s trologica l knowle dge is of imme ns e he lp a nd importa nce . And a bove a ll, a s trology re ve a ls a ne w a s pe ct of one 's s criptura l de pths a nd a ncie nt mythologie s . The a ncie nt mys te rie s a re be tte r compre he nde d with the a id of a s trology, which is inde e d a de e p oce a n from which e ve ryone fe tche s pe a rls a ccording to one 's ca pa city a nd unde rs ta nding. As trology, a s S t. J us tin ha s s ta te d, is not for the vulga r, but for the dis tinguis he d a nd s e le ct me n who be come initia te d in the s e cre cy of the te mple s a nd in othe r wis dom of e ve ry kind of s e cre t s cie nce s . CHAP TER 3 W H ITE A N D B LA C K A S TR O LO G Y BELIEf< In a s trology is unive rs a l a nd a ncIe nt. Mos t ot the gre a t me n of his tory, s uch a s Ca e s a r, P liny, a nd Cice ro be lie ve d in it. Ma rcus Antonious ne ve r tra ve lle d without the a s trologe r re comme nde d to him by Cle opa tra . Augus tus , whe n a s ce nding the throne , ha d his horos cope ca s tby The a ge ne s .Tibe rius dis cove re d pre te nde rs to his throne by me a ns of a s trology a nd divina tion. Ale xa nde r of Ma ce donia cons ulte d a s trologe rs : be fore his inva s ion ofindia . During World Wa r II the Na zis a nd the 'a llie s both a ppointe d a s trologe rs to a s s is t the m in the ir ca mpa igns . The re mus t be s ome thing funda me nta l in s uch a wide ly pre va le nt be lie f. P rofe s s or P h. Le ba s of Fra nce in his a rticle on a s trology in the D ic tio n n a ire E n c y c lo p e d iq u e d e F ra n c e ha s rightly indica te d tha t a dhe re nce to the s ubje ct by s uch a numbe r of highly inte lle ctua l me n s hould in its e lf be s ufficie nt for be lie ving tha t a ll a s trology is not a folly. Ma da me H.P . Bla va t~ky, a fa mous Rus s ia n occultis t of the 19th ce ntury, in T h e S e c re t D o c trin e ha s indica te d tha t a s J rology ha s be e n e s ote ric a s we ll a s e xote ric, white a s we ll a s bla ck. S he s a id: As tr-ola try, or the a dora tion or'the he a ve nly hos t, is the na tura l re s ult of only ha lfre ve a le d a s trology, whos e a de pts ca re fully conce a le d from the noninitia te d ma s s e sits occult principle s a nd the wis dom impa rte d to the m by the Re ge nts of the P la ne ts -- the ' Ange ls '. He nce , Divine As trology for the Initia te s : S upe rs titious As trology for the profa ne . It ha s be e nme ntione d tha t the hie ropha nt in Egypt took in his la s t de gre e ce rta in mys tic te a chings on a s trology: the highe s t hie ropha nt wa s give n the title of As tronomus . H.P . Bla va ts ky ha s furthe r s ta te d tha t "the Occultis ts a nd The os ophis ts a re the firs t to confe s stha t the re is white a nd bla ck As trology. Ne ve rthe le s s , As trology ha s to be s tudie d in both a s pe cts by thos e who wis h to be come INTRODUCTION 18 TO ES OTERIC AS TROLOGY proficie nt in it ; a nd the good or ba d re s ults obta ine d do not de pe nd upon the principle s , which a re the s a me in both kinds , but in the As trologe r hims e lf'. As trology is profoundly e s ote ric, a nd to de gra de it me re ly a s a n a id to s a tis fy the prying curios ity of the profa ne is to conta mina te the divine s cie nce . Eve ry s e e ke r a fte r truth, e ve ry prophe t a nd s a viour of huma nity s e e sthe de s tiny of cra wling ma nkind in a mys te rious wa y; his mis s ion is re ve a le d to him in s ymbolis m. Whe n Za ra thus tra , while ca rrying the de a d compa nions through fore s ts a nd ma rs he s fe lt tha t his e ye s we re ope ne d a nd a light da wne d on him, he s a w tha t 'the S un s tood a t noontHie ' a nd Ea gle s we pt in wide "Circle sthrough the a ir, a nd from it hung a S e rpe nt, not a pre y but a s frie nd, for it la y coile d a bout the Ea gle 's ne ck'. "The s e a re my be a s ts ." S a id Za ra thus tra a nd re joice d in his he a rt, for he kne w the me a ning of the Ea gle a nd the S e rpe nt. S imila rly, the e s ote ric knowle dge of a s trologica l pla ne ts a nd the me a ning of zodia ca l s igns could be the s ure s t guide of ma nkind in the s e da ys of gre a t pe ril. Frie de ric W. Nie tzs ch (1844-1900), the fa mous Ge rma n philos ophe r, ha s e mpha s ize dthe role of S upe rma nin the ta s k of the Ete rna l Re s urre ct·ion of a ll things . He s a id: "1 te a ch you the S upe rma n. Ma n is a thing to be s urmounte d. Wha t ha ve you done to s urmount him? " This pe rfe ction s ymbolis e d by the s upe rma n is not a tta ine d me re ly by e conomic a nd te chnologica l a chie ve me nts . It ca n be re a che d by re orie nting one s e lf. The knowle dge of a s trology, both pe rs ona l a nd munda ne , unfolds the pa th to this ultima te goa l of huma n pe rfe ction. It is ofte n s a id tha t the re a re two pa ths : the pa th of quick unfolding, a nd the pa th of norma l growth. The forme r is us ua lly ca lle d the pa th of yoga , a nd the la tte r, tha t of the hous e holde r. The re a re diffe re nt s chools of yogic pra ctice s which a re s uita ble for diffe re nt te mpe ra me nts . Va ra ha mihira in his B rih a t J a ta k a indica te d the va rious kinds of holy orde r which one follows de pe nding upon the s tre ngth of diffe re nt pla ne ts . P rof. V. S ubra hma nya S a s tri in his tra ns la tion of the cla s s ic s umma rize d the pos ition a s in Ta ble 1. If Ta ble I is s upe rimpos e d on the cha rt give n in the ne xt cha pte r on C o s m ic M u s ic , one ma y ge t a n ins ight, e ve n a s a la yma n, wha t s pe cia l pre pa ra tions one ha s to unde rta ke in orde r to proce e d on the P a th of Re turn or the N v rtti M a rg . WHITE AND BLACK AS TROLOGY 19 Ta b le I P la n e ts I. S un K in d o /H o ly R e m a rk s O rd e r ... Va nya s a na or Va na pra s tha ... S imple living a nd high thinking de noting high inte lle ctua l a nd s piritua l de ve lopme nt. 2. Moon 3. Ma rs ... Vriddha or Guru ... Be lie f in P a ra me s h(Thos e tha t go a bout wa r. be gging with s kull-like thing for a lms ). ... S a kte ya ... S ha kti-form ofwors hip . 4. J upite r 5. S a turn 6. Me rcury ... Bhiks hu ... S a nkhya s ys te m of philos ophy . ... Nirgra ntha ... Diga mba r S a nya s in. ... J e e vika ... Vis hnu-form of wors hip . 7. Ve nus ... Cha rva ka ... La ks hmi-Ma ya . Ma te ria lis tic S chool. Whe n a dis ciple progre s s e s on the pa th of s piritua l unfolding, he ha s to ta ke hold of K u n d a lin i S h a k ti, the S e rpe nt Fire --Wa s it the S e rpe nt coiling round the ne ck of Za ra thus tra 's Ea gle ? - a nd to e ne rgize it. Lt. Col. Arthur E. P owe ll in T h e E th e ric D o u b le ha s indica te d tha t thre e forms of e n e rg y -F o h a t or e le ctricity, P ra n a or vita lity, a nd K u n d a lin i or S e rpe nt Fire --flowing from the S un a nd e nte ring the S pine Cha kra provide fire in the form of he a t of the blood a nd s e x' virility, which if dire cte d upwa rd pa s s e s through the S pina l column; this e ne rgy on its wa y to the bra in, whe re it s timula te s a ffe ction, inte ns ifie s inte lle ct a nd quicke ns s piritua lity, vita lize s diffe re nt c h a k ra s which give ris e to diffe re nt s id d h is . 20 INTRODUCTION TO ES OTERlC AS TROLOGY Diffe re nt cha kra s , which the K u n d a lin i S h a k ti e ne rgize s on its upwa rd journe y, a re re la te d to va rious pla ne ts . It is inte re s ting to note tha t a we ll-known Ge rma n mys tic J oha nn Ge org Gichte l, who wa s a pupil of J a kob Boe hme a nd be longe d to the s e cre t s ocie ty of the Ros icrucia ns , a s fa r ba ck a s in 1696 in a book e ntitle d T h e o s o p h ia P ra c tic a , p la c e d he a ve nly pla ne ts a t va rious pa rts of the huma n body. He infe rre d from this pla ce me nt ce rta in e s ote ric conclus ions which could be us e ful for the s piritua l de ve lopme nt of a n a s pira nt. The ke y to tha t mys tica l re la tions hip is los t a t pre s e ntbut va rious pla ne ts s upe rimpos e don Ka la - P urus hapa tte rn might yie ld clue s to the unve iling of the mys te ry. For e xa mple , with a de bilita te d S un a nd Arie s a s a s ce nda nt,a na tive will ha ve to s truggle ha rd e ve n to a cq '1ire the ge ne ra l philos ophy of s piritua lity in the pre s e nt inca rna tion. If s uch a pe rs on s e e ks s piritua lity, his gre a te s t pitfa ll would be wome n, wine a nd e gotis m. If Ma rs in Ca nce r occupie s the 7th hous e , his initia l difficultie s ma y come from a nge r, we a lth, inte lle ct a nd pos s e s s ive ins tinct. S uch a pe rs on will ha ve to le a rn a ffe ction, de votion, a nd de dica tion be fore e mba rking upon the pe rilous pa th of yoga . A hous e holde r who de s ire s to follow the s low e volutiona ry pa th of divine unfolding ma y do we ll to re me mbe r tha t the birth-cha rt give s him his s che dule of itine ry a nd pitfa lls . The firs t ha lf of 360 de gre e s ,tha t is , the firs t s e ve n hous e s but including only ha lf of the a s ce nda nta nd ha lf of the 7th hous e , a re the outcome of the individua l's S a n c h ita k a rm a , a nd the re s t of the cha rt indica te s his K riy a m a n a . The pe rs ona lity of the individua l is the re s ult of his pa s t ka rma a s we ll a s of the fruit of his pre s e nt e nde a vours . This would a ls o s olve the controve rs y re la ting to fre e -will a nd de te rminis m. For a na lys ing the horos cope form this s ta ndpoint, tbe s e ve n pla ne ts ca n be cla s s ifie d into a s e rie s of s e ts or pa irs , na me ly, S un-Moon, Ma rs -Ve nus , J upite r-Me rcury, a nd S a turn is le ft out a lone . In the s e pa irs a re re pre s e nte d the fruits of the pa s t a nd the pos s ibility of future a ction. S a turn ha s a unique function to dis cha rge . In the ge ne ra l s che me of e volution whe re a ll the pla ne ta ry force s e xe rcis e the ir influe nce a ccording t.e the ir re s pe ctive loca tions in the zodia c impa rting initia l s tre ngth to the m, a nd whe re the pla ce me nt of the pla ne ts in diffe re nt re gions of Ka la -P urus ha indica te s wha t a s pe ct of life the y would e ne rgize , S a turn be come s the dis pe ns e r of Ka rmic re tribution. Unle s s the individua l ha s e a rne d the right to be he lpe d by his pa s t Ka rma , WI-llTE AND BLACK AS TROLOGY 21 the be ne fic influe nce s of the horos cope would be gre a tly obs tructe d. P la ne tsof limita tion or the mis e ry-producing pla ne ts put ka rmic limita tions on the individua l, thus blocking the be ne fic influe nce s e ma na ting form othe r pla ne ts . The birth-cha rt indica te s the diffe re nt force s , good a nd e vil, a cting on the individua l ; the na ture of the pla ne ts a nd the ir pos itions indica te the limita tions the individua l would ha ve to conque r a t the be ginning of his journe y. He ca n cha nge his pe rs ona lity a nd his me nta l ma ke -up in orde r to be a ble to a bs orb a ny s hock coming from othe r inhibiting pla ne ts , but he ca nnot cha nge his brothe rs , his is s ue s ,e ne mie s or the type of hous e s he ma y ha ve to dwe ll in. By looking a t the h )ws cope of a pe rs on, his inne r conflicts , pa s t e nde a vours in a ny s pe cia l line of a ctivity a nd the te chnique of ove rcoming his pre s e nt tribula tions could be ga the re d. This is a gre a t a nd one rous re s pons ibility tha t the a s trologe rs ha ve to dis cha rge . This a pplie s to both pe rs ona l a nd munda ne a s trology. By knowing the s ignifica nce of s ta rs for individua ls a nd na tions , the good ca n be ha s te ne da nd the ba d ove rcome . This knowle dge could be of gre a t s i)!;nifica nce in ma nipula ting e ve nts in the wa y one de s ire s . This is like a cquiring the powe r of e le ctricity for good a s we ll a s for e vil a nd the powe r ha s to be us e d with gre a tca ution. How the powe r is us e d de te rmine s whe the r a s trology is be coming white or bla ck a t the ha nds of a ny pa rticula r a s trologe r. By the knowle dge of s ta rs one de ve lops ma noe uvre a bility in one 's ca re e r a nd re duce s the binding influe nce s of Ka rma . The whe e l of life a nd de a th no more crus he s the individua l, a t le a s t not with the s a me inte ns ity. Bla ck a s trology imme rs e s the individua l more de e ply in the ka rmic bonda ge while the white one re le a s e s him from its s ha ckle s . And a s trology le a ve s to e ve ry conce rne d pe rs on the dis cre tion to choos e his own dire ction--white or bla ck. Whe the r the knowle dge of a s trology is us e d for the s piritua l growth of the individua l or the s ocie ty de te rmine s the na ture of a s trology in the ha nds of the pra ctitione r. CHAP TER 4 C O S MIC MU S IC EVER S INCE the Rus s ia n S putnik we nt into the orbit, inte re s t in the s te lla r world ha s gre a tly incre a s e d. This ha s not, howe ve r, give n ma nkind e ithe r the ins ight into the working of the Divine P la n, or the ne ce s s a ry mora l coura ge to fa ce the tria ls a nd tribula tions of e ve ryda y life . But it is vita l tha t we come to a n unde rs ta nding of the rule s re gula ting the unive rs e a round us , a nd this ca nnot ha ppe n s o long a s occult s cie nce s a re not prope rly a cknowle dge d a nd a s s igne d prope r importa nce a mong the othe r mode m s cie nce s .This fa ct wa s fore s e e n by the Rus s ia n occultis t Ma da me H.P . Bla va ts ky, who in the la s t qua rte r of the 19th ce ntury s ta te d tha t "a s trology mus t be re cognize d a s the s oul of a s tronomy unle s s the la tte r is to produce nothing be yond ma te ria lity." Toda y, the s cie ntis ts ta lk e mpha tica lly a bout a s tronomy a nd its a chie ve me nts , but the y s how re lucta nce in a cce pting the truth a bout a s trology. In doing s o, the ma s s e s a nd the s cie ntis ts , both will ha ve to a cknowle dge the e xis te nce of s piritua l powe r, which will ne ce s s ita te a thorough orie nta tion of the ir life . S ome of the gre a te s ta s tronome rsna me ly, Ke ple r a nd Ne wton, did not only be lie ve in the a ccura cy of a s trology, the y the ms e lve s ma de ma ny corre ct pre dictions . The mode m ma n is s ke ptica l in a cknowle dging the truth of the s ta rs , in re cognis ing the re la tions hip be twe e n dis ta nt pla ne ts a nd the tiny individua ls who live a nd move on this globe . The a ncie nt India n s e e rs cons ide re d the pla ne ts a s living e ntitie s --the Mighty Be ings , the P ra ja pa tis -who he lpe d the L o g o s in e xpre s s ing His will on this e a rth. The Buddhis t J ina ra ja da s a while de s cribing the influe nce of the S e ve n P la ne ta ry Logoi s ta te d tha t "Ea ch of the s e ve n is the He a d a nd Rule r of hie ra rchie s of cre a tive e ntitie s who work unde r His dire ction in building a nd s us ta ining of the s ola r s ys te m." COS MIC MUS IC 23 In the B o o k o f D z y a n it ha s be e n me ntione d tha t "Fa the r-Mothe r s pin a we b, whos e uppe r e nd is fa s te ne d to S pirit, the Light of the one Da rkne s s a nd the lowe r one to its s ha dowy e nd, the Ma tte r, a nd this We b is the Unive rs e ". As trologica lly s pe a king, the S un s ymoblis e s Fa the r a nd the Moon, Mothe r a nd in be twe e n the s e two pla ne ts a ll othe rs a re pla ce d. Inde e d, the S un a nd the Moon a re the fa the r a nd the mothe r, the Light a nd the S ubs ta nce from which this unive rs e is e volve d. How the s e pla ne ts a ffe ct the microcos mic e volution is a mys te ry known only to the Ade pts . During the pre s e nt a ge , whe n the re la tions hip be twe e n the vita l e n e rg y -P ra n a --flo w in g from the S un, a nd the va rious fo rc e -c e n tre s --C h a k ra s --s itu a te d in the huma n body is be ing gra dua lly known, it is pos s ible to s pe cula te on the influe nce of the s e pla ne ts on the ris e a nd fa ll of huma n civilis a tions . Afte r a ll, it is through the modifica tions of the huma n te mpe ra me nt tha t the s ocia l orde r is cha nge d. An Ame rica n cla irvoya nt Dr. Ea rne s t Wood cla s s ifie d the s e ve n prima ry te mpe ra me nts of ma n unde r thre e a s pe cts of Divinity, na me ly, B ra h m a , V is h n u a nd M a h e s h . P e rs ons who a re mos tly conce rne d with the s ubje ctivity of ma nife s ta tion a re groupe d unde r B ra h m a a s pe ct of cre a tion; thos e who a re conce rne d with the obje ctive a s pe cta re cla s s ifie d unde r V is h n u , a nd the L o rd S h iv a produce s s ynthe s is of a ll. Unde r the firs t two ca te gorie s , furthe r cla s s ifica tion is ma de a ccording to the pre domina nce of S a t, C h it a nd A n a n d a . The s e thre e on the s ubje ctive pla ne a re e xpre s s e dthrough S un, Moon a nd Me rcury a nd on the obje ctive pla ne by Ma rs J upite r a nd S a turn. The function of Ve nus is to cre a te ha rmony, a s ynthe s is be twe e n ma te ria lity a nd s piritua lity, be twe e n the s ubje ctive a nd the obje ctive a s pe cts oflife . As a re s ult of this inte ra ction be twe e n the va rious principle s of cre a tion, the s e ve n huma n te mpe ra me nts re s ult, a nd cons e que ntlywith diffe re nt e mpha s ison diffe re nt te mpe ra me nts during va rious pha s e sof huma n his tory, the ris e a nd fa ll of diffe re nt huma n civilis a tions a re e xpla ine d. The ta ble give n on the following pa ge give s the diffe re nt pla ne ts with the ir influe nce on huma n te mpe ra me nts a nd civilis a tion pa tte rn. This ta ble , howe ve r, s hould be cons ide re d me re ly s ugge s tive . The cours e of huma n civilis a tion ha s be e n ma rke d out by diffe re nt pla ne ts . P rofe s s or C.E.M. J oa d a nd othe rs ha ve cons ide re d the cours e of INTRODUCTION 24 TO ES OTERIC AS TROLOGY huma n his tory a s a pa tte rn of e ve r-ris ing s pira l of progre s s , but the a s trologica l inte rpre ta tion of the microcos m throws inte re s ting light on this conce ption of cyclic progre s s . The P ola ria n a nd the Hype rboria n ra ce s of the Eoce ne a nd Oligoce ne a ge s , which e xis te d be twe e n 60 to 38 million ye a rs a go, conta ine d no bony s ke le ton. The ir ve hicle of cons icious ne s s --a s tro-e the ric a nd e the ric bodie s -a ppe a re d ve ry much like a ggre ga te d clouds of e the re a l ma tte r, s ome wha t re s e mbling puffs of s moke floa ting in a he a vy a tmos phe re a s if a dre a m is concre tis e d. The cha nge a ble a nd pla s tic na ture of the Moon wa s re fle cte d in the ve ry cons titution of the s e ra ce s .In the ftrs t two s ubra ce s of e ve ry civilis a tion, the luna r cha ra cte ris tics a re re fle cte d in the pronounce d s ta te ly ce re monia ls unriva lle d for the ir's ple ndour. Whe n in the Mioce ne a ge , a bout 25 million ye a rs a go, the re wa s the diffe re ntia tion be twe e n the ma le a nd the fe ma le principle s of cre a tion, the de ve lopme nt of s trong e motions , a nd fie ry na ture of ma n be ca me pronounce d. Tha t wa s the pe riod whe n Ma rs rule d the civilis a tion. It wa s a t this pe riod tha t gre a t up-he a va ls took pla ~e . Ea s te r Is la nds which be longe d to this pe riod ha d the ir volca nic be ginning. It wa s a t this pe riod tha t the ma n be ca me a phys ica l e ntity, a nd his pre occupa tions with ftre incre a s e d.P rome the us s tole ftre form he a ve n unde r the influe nce of Ma rs . The a na lytica l mind, s e lfis h a nd s e lf-ce nte re d ra ce s compris ing mos tly the Chine s e , the J a pa ne s ea nd the North India n Ame rica ns which de ve lope d s ubs e que ntly we re rule d by Me rcury. The s e ra ce s ha d the ir logica l na ture a cce ntua te d. The y dis tinguis he d be twe e n diffe re nt type s of s ocia l re la tions hip; e ve ry s ha deof officia ldom wa s de fme d by e tique tte . The Arya n ra ce with its unive rs a l conce pts of the True , the Good a nd the Be a utiful is rule d by J upite r. The s ocia l orde r, the re cognition of a nd the s ymphonic mus ic a s dis tinguis he d from me lody e xpre s s the s ynthe tic na ture of the pla ne t J upite r. The Europe a n a nd mos t A n ta h k a ra n a of the India n pe ople a re influe nce d by J upite r. The future civilis a tion is s a id to be growing in the Unite d S ta te s of Ame rica . The life tha t the Ame rica n pe ople live a nd the initia tive tha t the y s how in world a ffa irs , the cre a tive urge for ne w ide a s a nd for e volving COS MIC MUS IC 25 a compre he ns ive philos ophy of life in which a s ynthe s is of s cie nce , philos ophy a nd re ligion is a tte mpte d indica te tha t Ve nus ha s s ta rte d ta king s wa y of the future cours e of e ve nts the re . To s um up, the influe nce of pla ne ts is fa r-re a ching. The s e dis ta nt orbs of divine e ne rgy influe nce e ve ry a tom of e xis te nce a nd the y ra dia te diffe re nt force s ba s e d on the principle of cos mic ide a tion which ha s a pe rfe ct orde r. The s e s e ve n pla ne ts a re like the s e ve n note s of mus ic on which the Cos mic Mind pla ys its infinite tune . To know the m is to coope rte with the m. Ta ble II Ba s ic Innue nce of P la ne ts P la l/e ts Drilling Human Te m p e ram e lll P la l/e " af i:x ;s te l/c e and Cil'ilisalion Pallen, Im p "ls e I. s un Will Force P we r, Admil)is tra tion 2. S a turn A s c e tic is m Wis dom born out of uphill s truggle , Love a rous e d by s uffe ring. a nd Brothe rhood born a s a re s ult of re nuncia tion. Urge to Cre a te Cre a tive powe r, Fine Arts . Compre he ns ion a nd P hilos ophy of life lntutitive , Buddhic. C o n s c ie n c e Ha nllony, Mora lity, P hila nthropy, Expre s s ion of inne r pote ntia lity in oute r from, Wis dom, S ynthe s is . HIghe r Mind which e na ble s a bs tra ct re a s oning. 111e Arya n Civilis a tion. 3. Ve nus 4. J npite r (Anta l1ka ra na ) D iv in e . ... Atmic. 5. Me rcury Inte lle ct Frie nds l1ip, S cie ntific purs uits , Logica l thinking. Lowe r Mind which e na ble s concre te thougl1t porce s s e s . The Atla nte a n Civilis a tion. 6. Ma rs Fie ry Entl1us ia s m One -pointe d De votion, Coura ge , Endura nce , P owe r of P ra ctica l Exe cution, Impuls ive ne s s . Emotiona l pla ne . 11,e Le muria n Civilis a tion. 7. Moon Dre a my Vis ion lma gina tion, Re ligios ity, Me diums hip a nd P s ychis m Orde re d S ple ndour. The Hype rboria n a nd P ola ria n Civilis a tions . C H A P TE R S A S TR O LO G IC A L ME A N IN G O F D E A TH AS TROLOGY s olve s one of the gre a te s t mys te rie s of life . De a th ha s a lwa ys re ma ine d a hidde n cha pte r in the book of huma n e volution. This s ubje ct ha s be e n s o dre a dful tha t pe ople ha ve e ve n ca lJ e dde a th the King of Te rrors . On the othe r ha nd, the re a re ma ny occultis ts who ha ve time a nd a ga in e mpha s ize d tha t de a th is jus t like s le e p a nd e a ch individua l die s s e ve ra l time s e ve n during the cours e of one inca rna tion. The a ncie nt India n philos ophy of which a s trology is a n inte gra l pa rt give s a ve ry compre he ns ive s che meof huma n e va lua tion which s olve s ma ny of the riddle s ba ffling the mode rn a nd the s o ca lle d s cie ntific mind. An unde rs ta nding of the proble m of de a th which wa s inve s tiga te d in gre a t de ta il by our a ncie nt s a ge s will not only~a ble us to ha ve a ba la nce d vie w on the va rious proble ms of e ve ryda y e xis te nce ,it will a ls o a id s e ns ible pre dictions re la ting to the future of ma n. The re a re va rious type s of de a th. Apa rt from the fa ct tha t the e xpe rie nce of s ome inte ns e pa in comple te ly dis inte gra te s the e motiona l life of the individua l a nd he be gins to re orga nize his life on a ne w pa tte rn, the re a re othe r a s pe cts of de a th which a s trology ta ke s into cogniza nce . For e xa mple , the re ma y be infa nt morta lity whe re the inca rna ting e go be fore ha ving e nte re d the va s t a re na of life re coils a nd be gins living its life in s upra -phys ica l re a lms . The re ma y on the othe r ha nd be the de a th of a pe rs on who ha ving live d a full life die s a fte r s uffe ring for a long dura tion a nd ultima te ly bre a the s his la s t in the la p of his ne a r a nd de a r one s . Like the s udde n de a th of S ri Ba lwa ntra y Me hta *, one ma y be s hot by the e ne my Chie f Minis te r of a n India n S ta te who wa s kille d whe n his a ir-pla ne wa s s hot by a n e ne my while he wa s tra ve lling on a n officia l mis s ion. AS TROLOGICAL MEANING OF DEATH 27 while in the prime of one 's life whe n the flowe rs oflife a rejus t blos s oming, a nd thus the e go ma y le a ve the phys ica l coil. Eve ryone is a wa re of ma ny circums ta nce s in which the phys ica l de a th ta ke s pla ce . We do not wis h to dis cus s he re the occult s ignifica nce of the va rious type s of de a th a nd how the y a id the e volution ofthe e go in its re a liza tion of the Divine Es s e nce of Life but wha t we inte nd to do he re is to s ugge s t in brie fthe re la tions hip be twe e n the na ta l cha rt a nd the va rious a s pe cts of de a th. In India n philos ophy, de a th ha s be e n cons ide re d a s a n e ve nt oflife . It is like birth, ma rria ge , live lihood, pilgrima ge , childre n a nd the like . S rim a d B h a g v a d g ita cle a rly dis tinguis he s be twe e n life a nd de a th. The forme r is the e te rna l a s pe ct of e xis te nce --the P rimordia l Es s e nce , the P e rma ne nt Link be twe e n the Ultima te a nd the tra ns ie nt. Ne ithe r ca n a ny we a pon s la y it, nor ca n fue bum it. De a th, a ccording to Lord Kris hna , is jus t a cha pte r in the e te rna l dra ma of life a nd the wis e do not grie ve ove r it. It mus t be note d tha t a s trology a s s igns to de a th no more s ignifica nce tha n a ny othe r a s pe ct of e xis te nce . It is not ins ignifica nt tha t the cons ide ra ble importa nce a tta che d to de a th oy morta ls ha s be e n wa te re d down in a s trology. An a s trologe r ne ve r grie ve s ove r de a th; he cons ide rs it me re ly a s a n a ct of divine dis pe ns a tion. The re a re two a s pe cts of life : one , tha t is e te rna l, pe rma ne nt a nd continuing during the s oul's pilgrima ge through dive rs e e xpe rie nce s , a nd s e cond, tha t which diffe re ntia te s be twe e n one life a nd a nothe r in a s e rie s of re inca ~na tions . The la tte r is de a th. But wha t is the purpos e of inca rna tions ? The inca rna ting s oul ha s to le a rn ma ny le s s ons in life a nd it ha s to work out the loa d of ka rma ga the re d during s e ve ra l inca rna tions . The re is e ve ry pos s ibility tha t the individua l ma y be give n s e ve ra l funda me nta l le s s ons to le a rn in one life . In tha t ca s e , though the re ma y not be s na pping of the chord conne cting the tra ns ie nt pa rt of the individua l with his e te rna l counte rpa rt e a ch time a ne w le s s on is give n to him, but his . life ma y be re nt a s unde r a nd he ma y fe e l a s if he ha s to be gin life a fre s h e a ch time . S hould we not cons ide r a ll the s e a s diffe re nt kinds of de a th the individua l ha s to fa ce ? The ca us e a nd circums ta nce of e a ch de a th ne e d not be ide ntica l. Re v. C.W. Le a dbe a te r in his book O n th e O th e r S id e o /D e a th ha s give n va rious ins ta nce s of the fa ct tha t the dying e go doe s not s e ve r a ll its 28 INTRODUCTION TO ES OTERIC AS TROLOGY re la tions hips with the phys ica l world. It ha s to continue its onwa rd journe y but the a re na of its a ctivitie s to a cons ide ra ble e xte nt re ma ins in this phys ica l world of ours . Ge offre y Hods on in his T h e M ira c le o f B irth ha s re corde d how the a nge lic hos ts ta ke s pe cia l ca re during the birth of a child s o tha t the mira culous phe nome non of the birth of the huma n body ta ke s pla ce in cons ona nce with unive rs a l force s of cos mic e volution, the ka rmic force s ge ne ra te d by the re inca rna ting e go a nd the s pe cia l ne e ds for its growth. As trologica l cha rts picturing the s te lla r cons te lla tion, in fa ct, re fle ct this unique de cis ion of the Ultima te which is built-in in the s oul of the re inca rna ting e go. Birth a s we ll a s de a th a re the pla ygrounds of gre a t ma ny occult force s . Re ce ntly Dr. Ca s s e y a tte mpte d to s how tha t e ve ry e ve nt of life is conne cte d with the his torica l pa s t of the individua l s tre tching ove r his ma ny live s . Edga r Ca s s e y wa s a pra ctis ing me dica l pra ctitione r but his cla irvoya nt conclus ions ha ve be e n e xtre me ly fa s cina ting from the occult s ta ndpoint. He ha s be e n a ble to e s ta blis h conne ctions with ce rta in dis e a s e s a s we ll a s ple a s a nt a nd unple a s a nt e ve nts of life with the pa s t omis s ions a nd commis s ions of the individua l. Eve n the mode rn re s e a rche s of the We s t ha ve be e n s ugge s ting tha t the gre a t la ws of na ture --of a ction a nd e te rnity, or of Ka rma a nd Re inca rna tion-a re fa cts of life which mus t be ta ke n into a ccount while e va lua ting the cours e of huma n life . Tt is s a id tha t the re is not much diffe re nce be twe e n the conditions of s le e p a nd de a th. At the time of de a th, the umbilica l chord conne cting the phys ica l a nd the a s tra l bodie s is s na ppe d, whe re a s during s le e p the two re ma in linke d. Othe r e xpe rie nce s of the s oul during s le e p a re ve ry '~uch the s a me or a t le a s t s imila r. An importa nt fe a ture of s le e p a s we ll a s de a th is tha t the two re pre s e nt s ome thing inta ngible . We ca nnot cognize e ithe r, none the le s s , the y e xis t which ca nnflt be de nie d by a nyone . It is be ca us e of this hidde n a s pe ctof de a th tha t the 8th hous e of the na ta l cha rt re pre s e nting conce a le d a s pe ctsof one 's life is cons ide re d for pre dicting de a th. But the re a re s e ve ra l othe r hous e s which a re a ls o ve ry me a ningful for knowing the s upra phys ica l life of the e go. For e xa mple , e ve ryone knows tha t the I s t, 2nd, 7th a nd 12th hous e s a ls o ha ve much influe nce on this a s pe ct of the individua l. But why a re a ll the s e hous e s re pre s e nting the ve ry life -force , AS TROLOGICAL MEANING OF DEATH 29 the e s s e nceof pe rs ona lity, we a lth, s pe e ch a nd the light ofthe e ye , k a la (ra (the ma rria ge pa rtne r), wa s te ful de e ds a nd the re a lm of s upra -phys ica l e ntitie s conne cte d with de a th a re ta ke n into a ccount if de a th me a ns the e nd of a ll ? As trologica lly s pe a king de a th is ve ry me a ningful. The ge ne ra l s tre ngth ofthe cha rt is a s s e s s e din re la tion to the I s t hous e . Eve n longe vity, the ge ne ra l s ta tus of the individua l, his pote ntia litie s , his e la n v ita l a nd e ve rything conne cte d with life -force a re e xa mine d firs tly in re la tion to the I s t hous e . One mus t not forge t tha t the 1s t hous e is the 5th from 9th which implie s tha t the life of the individua l is the re s ult, proge ny, offs pring of his own p u n y a - the pa s t-i.e . a s trology be gins by a s s uming tha t the pre s e nt life of the individua l is a lwa ys in the womb of his pa s t. The qua ntum of p ra n a , the force with which the ma n live s a nd move s on this e a rth, is a pportione d a t the time of his birth a s a re s ult of his pa s tde e ds . In this wa y the 1s t hous e be come s me a ningful. If the life -force its e lf ha s be e n ve ry limite d, no ma tte r how much othe r hous e s a re fortifie d, the life of the individua l would not be ve ry long. The 7th hous e is ve ry intima te ly conne cte d with the que s tion of de a th. This hous e is a ls o cons ide re d a s the hous e of ma rita l ha ppine s s . One mus t a ppre cia te the fa ct tha t the Hindu philos ophy cons ide re d life a s e me rging form two pola ritie s , P u ru s h a a nd P ra k riti, the pos itive a nd the ne ga tive force s of ma nife s ta tion. If the 1s t hous e re pre s e nts P urus ha , e le me nt of cre a tion, the 7th s ta nds for the P ra kriti e le me nt. P ra kriti is the inhe re nt, built-in vita l e ne rgy, P urus ha is e ne rgy on the move , the e xpre s s ion of the S pirit in ma tte r. In the m'a rita l phe nome non, this cos mic principle come s into pla y, Ma n e xpre s s e s hims e lfthrough his wife : Lord S hiva for ma nife s ting His cre a tive pote ntia litie s re quire s P a rva ti, the World Mothe r. At the s a me time the qua ntum of life -force provide d initia lly to the individua l a t the time of his birth a s pe r the 7th hous e a ctivitie s ge ts dis s ipita te d. Whe n a ll the e ne rgy with which he wa s born ha s comple te d its cre a tive functions , the pe rs on's phys ica l life e bbs out a nd he pa s s e sto the ne xt re a lm of ma nife s ta tion, the highe r pla ne s of cre a tion. The 8th hous e re pre s e nts the re gion whe re the s oul proce e ds a fte r de a th, the pla ne of non-phys ica l e xis te nce . This hous e ca n be vie we d a s the I s t hous e for cons ide ring the s oul's journe y in the a s tra l world, which INTRODUCTION TO ES OTERIC AS TROLOGY 30 me a ns the na ture of de a th a nd e xpe rie nce s the re in. The 12th hous e is the 5th one from the 8th hous e . Occult inve s tiga tions indica te tha t the s oul's a tta inme nts during the two inte rve ning births do not only de pe nd upon the qua ntity a nd inte ns ity of the life live d on this phys ica l pla ne but a ls o on the e xpe rie nce s of the a s tra l world. The s oul is ve ry a ctive on the a s tra l pla ne . We a re told tha t the invis ible he lpe rs me e t us a t the thre s hold of de a th. Ma ny mys te rious ce re monie s ta ke pla ce in tha t re gion. As a re s ult of a ll the s e , the s piritua l he ight a tta ine d by the e go is de te rmine d. The 2nd hous e is a ls o cons ide re d a s a m a ra k a or the de a th-inflicting hous e , but the fa ct tha t inhe rita nce a nd we a lth of the pe rs on a re a ls o indica te d by this hous e give s us the clue to the mys te ry. We ge t much mone y be ca us eduring our pa s t inca rna tions we ha ve done cha rita ble de e ds a nd the pe rs on is s till a tta che d to his phys ica l pos s e s s ions .The 2nd is one of the M a y a (illus ion) hous e s .For the libe ra tion of the s oul it is ne ce s s a ry to bre a k the bond of illus ion. Life of the individua l (the 1s t hous e )da ngling be twe e n ma te ria l pos s e s s ions(the 2nd hous e ) a nd the s piritua l force s like Initia tions , mys te rious a llia nce s with occult s chools , e tc., (the 12th hous e ) de cide s the cours e of the a s ce nda nt.For this re a s on, the 2nd a nd the 12th hous e s be come importa nt for de ciding the dura tion of the inca rna ting e go in this world. He re we ha ve not cons ide re dma ny importa nt a s pe ctsof de a th which could be s uita bly dis cus s e d in the pre s e nt conte xt but we ha ve limite d ours e lve s to only a fe w a s pe cts of the proble m. We ha ve a tte mpte d he re to indica te tha t (i) de a th is not a n e nd for the s oul. It is me re ly a nd e ve nt like a ny othe r e ve nt of life . (ii) De a th re s ults from the e bbing out of the qua ntum of life -force provide d a t the time of birth (re pre s e nte d by the 1s t hous e ). (iii) Afte r de a th, a ne w non-phys ica l e xis te nce of the individua l be gins which is indica te d by the 8th hous e . (iv) During the inte rve ning pe riod be twe e n two re inca rna tions much cre a tive occult a ctivitie s ta ke pla ce (the 12th hous e ). (v) The longe vity of the pe rs on a nd his de a th de pe nd upon the ba la nce be twe e n his ma te ria l a tta chme nts , M a y a (the 2nd hous e ) a nd his occult a tta inme nts (the 12th hous e ). II The Me a ning of the Zodia cs CHAP TER 6 TH E E S O TE R IC A S P E C T O F ZO D IA C A L S IG N S THE twe lve s igns of the zodia c fonn the be drock of a s trology. rhe e s ote ric na ture of the zodia c a s we ll a s the occult s ignifica nce of a s trology we re we ll known to the a ncie nt India n s e e rs .But, the pre dictive a s trology wa s not he ld in ve ry high e s te e m by the m; the ma in inte re s t of the s e e rs in this s cie nce wa s to dis cove r the clue s for unra ve lling the hidde n mys te rie s of the cos moge ne s is a nd the role of me n in it. It wa s for this re a s on tha t a s trology wa s thought a s V e d a n g a -a n orga n of the Ye da s --whos e knowle dge wa s cons ide re d e s s e ntia lfor a cquiring Highe r W is d o m -P a ra V id y a . Unde r the s e circums ta nce s , it is but na tura l to e xpe ct tha t the diffe re nt s igns of the zodia c we re not s ome one 's roma ntic ima gina tion ba s e d on ce rta in groups of s ta rs ra the r the y we re the e mbodime nt of profound occult te a chings which we re conce a le d from the profa ne . If we unde rta ke to s tudy the de e pe r me a nings of the zodia c, we s ha ll ha ve to be gin by a s s uming tha t the s e s ta rs ,which re pre s e ntthe circle , the fie ld of our ma nife s ta tion, ha ve be e n divide d into s e ve ra l groups to indica te the cha nne ls of diffe re ntia te d Divine Ene rgy. P re s e ntly, the re ha ve be e n va rious s cie ntific thinke rs who ha ve be gun to a cce pt the a s trologica l s igns a s ha ving de e pe r me a nings . For e xa mple , P rofe s s or Ca rl G. lung in his book P s y c h o lo g y a n d A lc h e m y ha s give n va rious pictoria l re pre s e nta tions from a ncie nt ma nus cripts in which the s igns of the zodia c ha ve be e n us e d with profound implica tions . The us e of the twe lve s igns a s the oute r pe riphe ry of the S id p e -K o rlo or the World Whe e l which re pre s e nts the cours e of huma n e xis te nce in its va rious fonns a s conce ive d by the Buddhis ts , or in the s ymbolic re pre s e nta tion of the corre s ponde nce be twe e n the zodia c a nd the ma n in the fifte e nth ce ntury ma nus cript by P a ul Durrie ns , or in the re pre s e nta tion of the zodia c a nd 34 fNTRODUCTION TO ES OTERIC AS TROLOGY the pla ne ts s urrounding the individua l in the s ta te of N ig re d ()---{h e downmos t point in the involution of the huma n s oul--s ugge s ts the ne e d for a pproa ching the ta s k of s tudying the implica tions of the zodia c with gre a te r tre pida tion. One ne e d not be gin he re by e nume ra ting a nd lis ting the va rious s igns of the zodia c, but one would like to re mind tha t the We s te rn nome ncla ture of the zodia c a nd tha t of the Ea s ta re not ne ce s s a rilyide ntica l. Whe ne ve r in the Ea s t, we re fe r to a ny zodia c, we me a n the cons te lla tion of tha t s ign. In the we s t, howe ve r, the re is a tra dition of re fe rring to the firs t point of the ve rna l e quinox a s the s ta rting point of Arie s , which ne e d not ne ce s s a rily a lwa ys coincide with tha t of the cons te lla tion known a s Arie s . This diffe re nce ha s le d to the s e rious confus ion in ma ny minds , which a ls o give s ris e to the fa mous controve rs y re la ting to the "Ve xe d Que s tion of Aya na ms a ". Now le t us look a t the zodia c. The re a re va rious s ymbols which ca n be cla s s ifie d in ma ny wa ys . Among the twe lve s igns the re a re thre e a nima ls , na me ly, Ra m, Bull a nd Lion. The Ra m or Arie s is the firs t s ign of the zodia c. In e a rly civiliza tions , Ra m wa s a s s igne d divine s ta tus . In e a rly Ira n a nd S ume r, the Ra m ga ve s tre ngth to the dis e a s e d.In Egypt, it s ymbolize d the powe r of procre a tion a nd fe cundity. On the is la nd of Ele pha ntine , the ra m-he a de d god K h n u m wa s cons ide re d the gua rdia n of the s ource of the Nile . It is s ignifica nt for the a s trologe rs to note tha t the ra m-god K h n u m wa s intima te ly conne cte d to the s un-god A m o n -R a of the Egyptia ns . Ale xa nde r the Gre a t, who cons ide re d hims e lf a s the s on of A m o n -R a , s truck coins on which he wa s re pre s e nte dwith the horns ofthe ra m. Furthe rmore , one to the S a ns krit na me s for ra m is a ja which me a ns tha t which ha s no birth. It implie s tha t this s ign s ymbolize s S wa ya mbhuNa ra ya n, the S e lf Exis te nt Abs olute , P a ra b ra h m a . Cons ide re d this wa y, Arie s s ugge s ts the s ource , the founta inhe a d of a ll life -force s , the s ource of the Nile s ymbolica lly. The s e cond s ign of the zodia c is Ta urus , the Bull. In the India n pa nthe is m, Lord S hiva , who is a ls o known a s Ma ha de va , the Gre a t God, ha s bull for his ve hicle . In e ve ry S a ivite te mple , one ha s to pa y obe is a nce to Na ndi, the bull of LorJ S hiva "be fore one e nte rs the te mple . Ve ne ra tion of the bull which a ros e in pre -his toric time s in the pre dyna s tic Egypt is THE ES OTERJ C AS P ECT OF ZODICAL S IGNS 35 e vide nt form the colos s a l bulls pa inte d in the ca ve of La s ca ux. Va rious na me s of province s a nd the s ta nda rds of s e ve ra l dyna s tie s in Egypt a ls o indica te d the de e p-roote d ve ne ra tion for the bulls . In Egypt, the bull wa s wors hippe d for its powe r of procre a tion, whe re a s the function of the S ume ria n bull-ma n wa s prima rily to prote ct the he rds . Ifwe e xplore de e pe r in the re a lm of s ymbols we unde rs ta nd tha t this zodia c re pre s e nts Divine Ene rgy which ma ke s the ma nife s ta tion a pos s ibility. Lord S hiva is the highe s tof ma nife s te d gods : in His T a n d a v a N rity a , the rhythmic vibra tions of the Logos , the world of ma ny forms is s us ta ine d. The Divine Mus ic, the Cos mic Illus ion (or ide a tion) a nd the na ture of S wa ya mbhu-Ma nu a re s ymbolis e d by Ta urus . In the a ncie nt India n s cripture s it ha s be e n me ntione d tha t S wa ya mbhu-Ma nu ha d two offs prings : B ra h m a -V ira j a nd V a c h -V ira j, the ma le a nd the fe ma le , from whom furthe r cre a tion wa s pos s ible . It a ppe a rstha t Ge mini re pre s e nts the s e two diffe re ntia te d Cre a tive Ene rgie s which produce the world. The dua lity or the pola ris a tion be twe e n the pos itive a nd the ne ga tive forms of e ne rgie s commonly known a s P u ru s h a a nd P ra k riti is the cos mic be ginning. The s ign re fe rs to this a s pe ct of the Ma nife s ta tion. a rd h a n a re e s v a ra Ge mini is s a id to be the firs t a ndrogyne , or the bis e xua l S e phira -Ada m Ka dmon . the . If the cours e of de ve lopme nt is followe d furthe r, one fmds tha t the s igns be come gra dua lly more a nd more complica te d. Inde e d, the proce s s of ma nife s ta tion is the proce s s of be coming ma ny from the Abs olute One . In one of his a rticle s T. S ubba Row, the fa mous Ve da ntis t of the la te r Nine te e nth· ce ntury, me ntione d s ome of the e s ote ric cha ra cte ris tics of diffe re nt s igns of the zodia c. The re in, he s ta te d tha t Ca nce r re pre s e nts "the P ra n a v a re s olve d into four s e pa ra tee ntitie s corre s ponding to its four ma tra s ". He furthe r indica te d tha t the four s ta te s of cons cious ne s s , a s we ll a s the four s ta te s of Bra hma n ca lle d V a is v a n a ra , H ira n y a g a rb h a , P ra jn a a nd Is v a ra a re re pre s e nte d by Bra hma , Vis hnu, Ma he s hva ra , a nd S a da s iva . Le o is the mos t occult of a ll the s igns . In a lche mica l lite ra ture , it ha s be e n s ugge s te d tha t a t a ce rta in s ta ge of the huma n de ve lopme nt, cons cious ne s s is re pre s e nte d by lion de vouring the S un. The me a ning of the s ymbol is not e xpla ine d. But a clue to it ca n be de rive d from othe r 36 INTRODUCTION TO ES OTERiC AS TROLOGY s ource s . The S un a ls o re pre s e nts A tm a . Whe n s oul ta ke s birth it a s s ume s a nothe r ve s ture ; it is conce le d or de voure d by the ve s ture of J iv a tm a . The during the cours e of ma nife s ta tion is s a id to a s s umethe ve s ture of Mona d--the individua lize d s oul. This proce s s could be re pre s e nte d by Lo g o s the Lion-the a nima l in ma n---de vouring, tha t is , conce a ling or obs curing the Divine Fa the r, the S un. It is a t this s ta ge tha t the huma n s oul is born. Virgo wa s ris ing whe n J e s usChris t wa s born. Es ote rica lly, this s ign is the s tore hous e of a ll cre a tive fa cultie s : it re pre s e nts P a rv a ti (the cons ort of Lord S hiva ) who is cons ide re d the World Mothe r a nd who is the P rimordia l Ene rgy (S h a k ti) a t the root of a ll ma nife s ta tion. According to one s chool of thinking, Virgo re pre s e nts the s ix prima ry force s in na ture , which a re na me d ( I ) P a ra s h a k ti, (2) J ra n a K riy a S h a k ti, (5) K u n d a lin i S h a k ti, a nd (6) S h a k ti, (3) Ic e h a S h a k ti, (4) M a tra k a S h a k ti. Libra is ba la nce , pois e , ha rmony or e quilibrium in na ture . S ir Is a a c Ne wton e mpha s ize d the s imulta ne ous e xis te nce of ce ntrifuga l a s we ll a s ce ntripe ta l force s in cos mos . As a cons e que nce of the s e oppos ing force s , the cos mos is e xis ting. This s ta te to cre a tive e quilibrium is s ymbolize d by Libra . S corpio is a ve ry mys tica l s ign. It is the s ta ge of ge rmina tion of prima ry e ne rgie s : the s pringboa rd of s piritua l de ve lopme nt. In a ncie nt Egypt, s corpions we re cons ide re d a s compa nions of the godde s s Is is . Furthe rmore , S e lkhe t, a n e nigma tic godde s s of de a th who, from the mounta ins of the We s t, ta ke s the s e tting S un in he r a rms , is re pre s e nte d a s a he a dle s s fe ma le bus t with a rms s imila r to thos e of a s corpion, a nd a t the be ginning of the Ne w K,ingdom, s he is -s hown e ntire ly a s a s corpion. Ve ry little is known a bout the me a ning of the s ign, but it ma y be s a id to re pre s e nt tha t s ta te whe n the ine rtia of involution cha nge s a nd give s wa y to the forma tion of a Ne w Kingdom tha t is a ne w s ta te of a wa re ne s s . Thos e force s which a rous e divine dis conte nt in the a s pira nt flows through this s ign. S a gitta rius is the ce nta ur; a nd the huma n hors e unde r this s ign s hoots a n a rrow into the unknown mys te ry. This s ign is the bridge be twe e n the divine a nd the huma n, the twilight zone of the ce le s tia l a nd the te rre s tia l re gions . During the proce s s of cre a tion, the P ra ja pa tis , the Mighty THE ES OTERIC AS P ECT OF ZOD/CAL S IGNS 37 Inte llige nce s , who ca rry out the pla n of God, pour out thos e force s which tra ns form ma tte r into S pirit. This s ign re pre s e nts thos e nine P ra ja pa tis . Ma ka ra or Ca pricorn is a ls o re pre s e nte d a s Unicorn. It is in this form a n e xtinct a nima l, but it ha s a s pe cia l s ignifica nce in the myths of the a ncie nt world. Eve n the S a ns krit word 'Ma ka ra ' de note s the pe nta gon, which s ymbolize s microcos m. This s ign is s a id to re pre s e nts imulta ne ous ly both the microcos m, the huma n body, a nd the ma crocos m, the world of e xte rna l obje cts of pe rce ption. It is unde r the influe nce of this s ign of the zodia c tha t unity be twe e n the inne r ma n a nd the oute r Cos mic Ma n be gins to be e s ta blis he d. Aqua rius re pre s e ntsthe pitche r form which wa te r flows out. P itche r is the u p a d h i--th e ve hicle of cons cious ne s s ,a nd the wa te r is M o o l P ra k riti, the P rimordia l S ubs ta nce ,of which e ve rything is ma de . It is tha t s ta te of cons cious ne s s whe re the a ctivity of cons cious ne s s is not limite d by the form of the u p a d h i, or the orga nis m of life through which cons cious ne s s is l"fs ua lly e xpre s s e d. In a wa y, this s ign re fle cts the ultima te libe ra tidn which is pos s ible whe n the cycle of e volution is comple te d. P is ce s s ymbolize s tha t le ve l of cons cious ne s s whe re J iv a tm a ha s me rge d its e lf into A lm a , though the forme r s till ma inta ins its ide ntity. He re , the P rodiga l S on ha s re turne d to his Fa the r. The de ta ils of the s e s igns ca n be s e e n from the following cha pte rs . C H A P TE R A R IE S 7 AS AS CENDANT ARIES s ta nds for the be ginning of the cos mic e volution. Whe n the Firs t Gre a t. Impuls e be ga n a nd the Re a lity mys te rious ly cre a te d Mool P ra kriti-the Root Ma tte r-a nd re fle cte d Its e lf in it, the dra ma of cos moge ne s is a nd a nthropoge ne s is s ta rte d. Tha t a ct wa s Ma ya --the Cre a tive IIlus ion--without which s ubs e que nt ma nife s ta tions could not ta ke pla ce . All the s ubs e que nte ma na tions we re conta ine d in a n e mbryonic form in the ve ry Firs t Act. Lord S hiva re pre s e nts the powe r a t this le ve l of cre a tion. Arie s de s cribe s tha t le ve l of ma nife s ta tion. Arie s is the ce ntra l noume na l point from which e ve ry form of ma nife s ta tion a t a ll le ve ls of cre a tion e ma na te s . It is the va s t oce a n of Mool P ra kriti which while ve iling the Re a lity provide s the pos s ibility for a ll cos mic e xpa ns ion. Arie s s ymbolize s the firs t point in the e ve r-ris ing s pira l of e volution which provide s the s pe cific inca rna tion ofthe "individua l a ll the pote ntia lity for the future growth of the Ego, the s pe cific inca rna tion its e lf be ing of a kind of P ure Na ture --Mool P ra kriti. Ea ch a tom of the root ma tte r re fle cts the Re a lity a s do the s pa rkling wa ve s the full moon on a moonlit night. S imila rly, e ve ry Arie s -born child re fle cts the Divine pote ntia lity . Eve ry Arie s -born is full of e te rna lfire . He is dyna mic a nd chiva lrous . His bra in is fe rtile . His a ction is full of vita lity. He ha s the ca pa city to function on multiple pla ne s s imulta ne ous ly. De e p within him is the divine fla me but the ma te ria l ve ils ove r it a re not le s s powe rful. In him, P ure S pirit is s urrounde d by worldly inte re s ts a nd his ma in ta s k is the libe ra tion of the S pirit, the re le a s e of S pirit from ma tte r. He is s upre me ly s uite d for a s ce ticis m, yogic pra ctice s a nd re nuncia tion of the gifts ofLa ks hmi. The ARIES AS AS CENDANT 39 origina l Act of Cre a tion is a n a ct of s piritua l impris onme nt. Whe n Arie s ris e s on the e a s te rnhorizon, the impris one d s ple ndour is fre e d, but in this proce s s of fre e dom, the ma te ria lity is s a crifice d. This proce s s re quire s tha t a ll a mbitions of s e lf-ce ntre d na ture be s tifle d, a ll de s ire s for ma te ria l comforts be frus tra te d,.a nd a ll outgoing e ne rgie s on the P a th ofP ra vriti obs Lucte d. The churrnng ofthe oce a n ta ke s pla ce a t this s ta ge .The Arie s born the re fore is a ma rtyr. The divine fla me cons ume s his a s pira tion, the cros s lie s he a vy on his he a rt a nd the me ndica nt's bowl in his ha nd. But this pove rty is not of a pa upe r. It is of a me ndica nt who va lue s the s piritua l riche s more tha n munda ne pos s e s s ions . Incide nta lly, tha t ma ke s his pe rs ona lity force ful which e ve n the roya lty fmds difficult to withs ta nd. The Arie s -born is ve ry a ctive with dyna mic e ne rgy a nd t:e me ndous drive . He is coura ge ous , inde pe nde nt, forthright, impuls ive , pos itive , dicta toria l a nd ofte n of a pure he a rt. S uch a pe rs on be come s a le a de r, s cie ntis t or a s e a rch~ a fte r Truth. He is fe a rle s s in e xploring the unknown a nd he is unmindful of s ocia l obloquy in a dopting unconve ntiona l pra ctice s . The Arie s -born ca n do a nything. He ca n a ct like a god or he ca n s toop like a de mon. Whe n he is lus ty, he be come s a de ba uch. Whe n he is s e lfis h, he is ruthle s s . His e xpa ns ion is limitle s s . His dire ction of growth is unde fme d. The re is no limita tion e ithe r on the e xte nt or on the dire ction of his growth. The firs t cre a tive impuls e is a n e xplos ion of e ne rgy with polydime ns iona l re a ctions . The initia l s ta ge of cos moge ne s is is conce rne d with the functioning of the Root Ma tte r. The Root Ma tte r is not the Re a lity but it re fle cts it. The re fle cting me dium its e lf ma y not be the ima ge re fle cte d but it doe s conta in the ima ge in s ome wa ys . The mirror is not the individua l who IOQkshis fa ce into it but through the re fle ction in the mirror the individua l ca n be photogra phe d a nd e ve ry move me nt in the individua l ha s its corre s ponding modifica tions in the ima ge . In his E s o te ric W ritin g s , S wa mi T. S ubba Row ha s s ugge s te d tha t the e ntire cre a tive proce s s from the Ultima te to the lowe s t pa rticle could be cons ide re d a s the re plica of the initia l s te p of cre a ting mys te rious diffe re ntia tions in ma tte r a nd the n re fle cting the Highe r into it while providing it furthe r pote ntia lity for s uch s ubs e que ntre pe titions . In this wa y one finds tha t e ve rything is in INTRODUCTION TO ES OTERIC AS TROLOGY 40 fa ct a re fle ction of e ve rything e ls e , but the be ginning of a cycle ha s a s pe cia l importa nce . The re is s ome unknown powe r which ma ke s e a ch be ginning ve ry s ignifica nt. The re ha ve be e n ma ny s e e rswho ha ve a cquire d to ha ve the pa nora mic vie w of the s oul's growth through re inca rna tions . The s e s e e rste s tify tha t in s ome live s the e go is conce rne d s id d h is with the working out of the ka rma of a fe w births only whe re a s in s ome importa nt inca rna tions the e go a s s ume s s pe cia l re s pons ibilitie s . Arie s is one of s uch a s ce nda nt. Arie s is a mys te rious s ign. It is a lwa ys a crucia l inca rna tion whe n the pe rs pe ctive of the future growth a s we ll a s the ka rma of the pa s t impinge on the pre s e nt to de te rmine its cours e of e volution. Ea ch Arie s birth is in fa ct a re fle ction of the tota llife --a Re a l Ego. re fle ction of the Arie s re pre s e nts muta tion--comple te cha nge . The Firs t impuls e is comple te ly ne w. It doe s not ca rry forwa rd the e xis ting tre nd. All s ucce s s ive s ta ge s of growth a re unfoldme nt while the initia l s te p is a be ginning, a birth. The origina lity of the Arie s -born de rive s it s us te na nce from this initia l cha ra cte ris tic of the Gre a t Impuls e . It a ls o follows from this condition tha t the Arie s -born would ha ve s udde nne s s in the ir life . S uch pe rs ons do not be lie ve in gra dua l cha nge s , the y ta ke dra s tic a ctions a nd produce dra ma tic re s ults . Eve nts ha ppe n to the m s udde nly without a ny fore wa rning. To s uch pe rs ons , child is not the fa the r of the ma n, ra the r, ma n is a mys te ry, a mira cle . To s uch individua ls , "the s oul of ma n is immorta l, a nd its future is the future of a thing whos e growth a nd s ple ndour ha s no limit." The Ma ya or the cre a tive illus ion ma ke s it pos s ible to cre a te things a s if the y a ris e from nothing. Ca pa city a nd a bility to unve il the la te nt fa cultie s of the Arie s -born is s o gre a t tha t the s e qua litie s s e e m to flowe r from nowhe re . No ma tte r hows oe ve r good is the na tivity of the Arie s -born, s uch a pe rs on mus t s uffe r form a te rrible conflict. Outwa rdly the re ma y be fe a rle s s ne s s ,coura ge a nd va lour but inwa rdly the Arie s -born s uffe rs from a de e p s e ns eof lone line s s , a fe e ling of de pre s s ion a nd inte ns e frus tra tion. S uch a n individua l is ofte n like Arjun with conflict be twe e n S pirit a nd ma tte r. The initia l Divine Impuls e mus t ha ve cre a te d a n a cute conflict whe n P ure S pirit e nte re d the Root ma tte r. Only s ubs e que ntto tha t e ve nt the S pirit a nd ma tte r be ca me cote rminous , othe rwis e the S pirit prior to ARIES AS AS CENDANT 41 this phe nome nonwould ha ve be e n in it pris tine s ta te a nd ma tte r a ltoge the r a bs e nt. The conce pt of O rig in a l S in in the Chris tia n the ology re pre s e nts the s a me e ve nt. P ris tine na ture of the S pirit ge ts conta mina te d by the firs t a ct of cre a tion. One ofte n wonde rs whe the r the s e ns e of guilt a s s ocia te d with procre a tive a ctivitie s is not a me mory of the origina l tria l. Not without re a s on,the Arie s -born do not ha ve a s mooth ma rita l life e ithe r. As trologica lly, Arie s is ra m a nd s ymbolica lly it is y . Ra m a s a n a nima l is unique in ma ny wa ys . It ha s innoce nce , purity a nd comple te trus t in na ture . Gre a t re ligious le a de rs a re ofte n a s s ocia te d with ra m. It a ppe a lsto a ll; the childre n a re fond of it whe re a s the grown-up individua ls a ls o a ppre cia te it. It is a thing of be a uty a nd a s ubje ct for compa s s ion. The be a uty a nd purity of ra m flow from its inne r na ture compa ra ble to the na ture of Root Ma tte r unconta mina te d by s ubs e que ntdiffe re ntia tions a nd involve me nts in gros s ma tte r. S imila rly, in s pite of a ll ka rmic bonda ge Clndlimita tions , Arie s is pure a t he a rt a nd the inne r unconta mina te d na ture of it ofte n s hine s forth de s pite a dve rs e ma te ria l e nvironme nt. Eve n s ymbolica lly, the two forks a ppe a r a s the me rging of S pirit a nd Ma tte r into one . From a nothe r s ta ndpoint, it s ugge s tsthe diffe re ntia tion of S pirit a nd Ma tte r into two a fte r the ir unity upto a pa rticula r le ve l. The root of Arie s is in S pirit, a nd its conflict a nd purity re s ult from this condition of S pirit-Ma tte r combina tion a nd diffe re ntia tion. Arie s is s a id to be K ru ra (fie rce ) a nd it is P u ru s h a , a ma s culine s ign. In the e xe cution of its obje ctive s , Arie s is ruthle s s , de libe ra te a nd de cis ive . No a mount of ha ndica ps ca n impe de Arie s . S uch is the ca s e of Truth. It ne e ds no s upporte r, no a s is ta nce . It ope ra te s de cis ive ly a nd e ffe ctive ly. The re is nothing tha t ca n s top the ultima te victory of Truth. Whe n the Re a lity de cide d to s e nd forth its firs t gre a t impuls e , nothing could s top it. This ma ke s the Firs t Impuls e "fie rce ", othe rwis e cons ide ring the a mount of s orrow involve d in this life of ours , the ma nife s ta tion of the unive rs e could not ha ve ta ke n pla ce . Eve n the Cos mic Ide a tion, like the P u ru s h , is pos itive , ruthle s s but conta ining in ge rmina l form the s e e d of e ntire e volution. Aria n powe r to a s ce nd the gre a t he ights a nd to fa rm out in multiple dime ns ions in orde r to fulfil its obje ctive s s prings from the pote ntia l for growth a nd e xpa ns ion compre s s e d a s in a microfilm a t the ve ry be ginning ofthe cre a tion. 42 INTRODUCTION TO ES OTERIC AS TROLOGY Le t us now e xa mine s ome othe r a s trologica l cha ra cte ris tics of Arie s . Ma rs rule s the a s ce nda nt,the S un rule s the 5th hous e from it a nd J upite r the 9th. Ma rs , S un a nd J upite r a re mutua l frie nds . The frie nds hip be twe e n the s e pla ne ts is ve ry s ignifica nt. The S un s ymbolize s the Re a l Atrna , the e te rna l, whe re a s J upite r is the voice of the cons cie nce . The S un a s lord of the 5th, J upite r a s lord of the 9th a nd Ma rs (phys ica l a ctivity) a s lord of the a s ce nda nt in mutua l frie nds hip indica te tha t the pre s e nt life of the individua l s hould be pe rfe ctly coordina te d be twe e n the pre s e nt prope ns itie s , the pa s ta chie ve me ntsa nd the future de s tiny. S uch individua ls ha ve tre me ndous built-in s tre ngth tha t could be a r the s tra in of difficult journe ys in unknown fie lds . S uch individua ls a re ma de out for occultis m ra the r tha n for mys ticis m. The pa th of occultis m re quire s s piritua l vis ion, comple te victory ove r ma te ria l te mpta tions a nd inte ns e divine dis conte nt. Arie s -born pe rs ons a re ba s ica lly ripe for the ge rmina tion of the s e qua litie s . In this s ign, the S un is e xa lte d a nd S a turn de bilita te d a nd S a gitta rius is its 9th s ign. S piritua l e nlighte nme nt with the Ve da ntic vis ion of unive rs a l unity is a t its a pe x whe n the S un is e xa lte d. Ma te ria lis m is frus tra te d whe n S a turn is de bilita te d. S a gitta rius in the 9th re ve a ls a ccumula te d P oorva P unya which give s ris e to divine dis conte nt. Like a tre e whos e bra nche s a nd le a ve s grow a nd unfold the ms e lve s in s uns hine a nd fre e dom, the Arie s -born mus t grow a nd e volve in divine s ple ndour a nd fre e dom. But the y mus t re move the de a dly we e ds of ma te ria lity a nd te mpta tions of the fle s h in orde r to a tta in the ir de s tine d a nd pote ntia l he ight of growth. The gre a te s ttria ls for the Arie s -born come from S a turn a nd Ve nus . For Arie s a s ce nda nt, S a turn rule s the 10th a nd 11th hous e s . Obvious ly roya l fa vour, fa me a nd popula rity, fa cile s e rvice conditions a nd s ympa the tic frie nds hip will ordina rily be de nie d. Compa re d to othe r individua ls in s imila r circums ta nce s , the Arie s -born would ha ve le s s mone ta ry re wa rd, a nd the world will a lwa ys give him dis s a tis fa ction. Eve n the S un, the k a ra k a of roya l fa vour a nd mos t be ne ficia l for worldly a tta inme nts a nd fulfilme nt of a mbition ca n ne ve r be s trongly e ntre nche d in the 10th hous e for Arie s a s ce nda nts .Me rcury though a be ne fic; a s lord of the 3rd a nd the 6th for Arie s La gna ca n ne ve r be ve ry fa voura ble for giving him popula rity a nd fa me . The Arie s -born ma y be a le a de r but s uch a pe rs on would not be the one the world would fe e l ha ppy to live with. ARIES AS AS CENDANT 43 J upite r, the be s t pla ne t for the Arie s -born a ls o los e s a pa rt of its be ne fic influe nce a s a re s ult of its owne rs hip of the 12th hous e . Eve n ma rita l ha ppine s s to the Arie s -born indivdua ls is not gra nte d a s a ge ne ra lrule . Ve nus , the k a ra k a of wife , be come s the rule r of the 2nd a nd the 7th hous e s . The s e two a re de a th inflicting hous e s . The ir lords give unha ppy re s ults . More ove r, Ve nus is not frie ndly with Ma rs . Whe n the lord of the a s ce nda nt(Ma rs ) is in his own hous e , which is ge ne ra lly cons ide re d a good pla ce me nt for the a s ce nda nt lord, (in this pa rticula r ca s e ) it le a ds to K u ja D o s h a (Ma rtia n a ffliction) s ugge s ting ma rita l unha ppine s s . S a turn though in e xa lta tion (in Libra ) be come s ine ffe ctive in Ka la tra Bha ve . Eve n the pla ce me nt of Ve nus in its own hous e is not a ha ppy a ugury. The mutua l a s pe cts be twe e n the s trong a s ce nda ntlord a nd the rule r of the 10th ordina rily be s tow luck but for Arie s La gna , Ma rs in Arie s a nd S a turn in Libra inte ns itY ma rita l a nd e motiona l unha ppine s s . P s ychologica lly a pe rs on be re ft of mone y, mis unde rs tood by frie nds a nd ha ving conjuga l difficultie s would be unha ppy, but the s e difficultie s a re furthe r inte ns ifie d for the Arie s -born with a s trong Moon. The Arie s born with s trong e motiona l na ture (the Moon in Ca nce r) s hould not ha ve s trong pe rs ona lity (rYfa rsin Arie s ), the urge to s hine (e xa lte d lord of the 10th) a nd inte ns e s piritua l cra ving (the 9th lord in Moola trikona ) be ca us e the s e will furthe r inte ns ify the e motiona l proble ms of the Arie s -born. Much of the e volutiona ry progre s s of a n individua l de pe nds upon the s e pla ne ts . The re fore the s oul's journe y for Arie s La gna is through the va le of s ha dow. It is cle a r from the a bove tha t Arie s -born pe rs ons a re not out for ple a s ure a nd for ma te ria l pros pe rity. S orrow is the fus t gre a t noble truth which the Lord Buddha pre a che d. From the re a liza tion of this ha rd fa ct of life , a n unde rs ta nding e me rge s which give s joy. This is the joy of a s ce ticis m. Arie s -born pe rs ons fmd fulfilme nt in re nuncia tion. Whe n J upite r, Ma rs , a nd Moon a re s trong in the ir own hous e s a nd a re a s pe cte d by e xa lte d S a turn, the re is a kind of S a n y a s a Y o g a . This s hows tha t the Arie s -born ca n ha ve s a tis fa ction not on the pa th of forthgoing but on the P a th ofNvritti, the pa th ofwithdra wa l. Arie s re pre s e nts the be ginning of the re turn of the P rodiga l S on to his re a l home . 44 INTRODUCTION TO ES OTERIC AS TROLOGY Whe n a pplie d to common pe ople , the s e principle s give a ve ry de e p ins ight in the ir pe rs ona lity a nd the s ignifica nce of ma ny turning points in the ir ca re e r be come s cle a r. Cha rt No. I is of a ma le born in 1901 who ha d be e n e mploye d in a n inte rna tiona l orga niza tion dra wing a fa t s a la ry. He ros e high in life . La gna S un Me rcury Ve nus Ke tu Cha rt No. 1 (4/5th Ma y 1901) Ma rs S a turn J upite r Ra hu Moon He wa s we ll e duca te d,le a rne d with brillia nt origina l ide a s but s piritua lis m wa s not ye t his line . He ha d ve ry limite d numbe r of a dmiring frie nds . He wa s s e lf-ce nte re d a nd fe lt dis s a tis fie d a s if he ha d wa s te d his life . Though too e a rly to pa s s judgme nt on the life of Cha rt NO.2, ye t the re a re ce rta in ba s ic fe a ture s of Arie s pre domina nt in this na tive . Born in 1928, he los t his fa the r e a rly a nd though a n M.A. ha d difficultie s in his e duca tiona lca re e r.He ha s a tta ine d a ve ry good pos ition in the Gove rnme nt ofIndia but by no me a ns he could be cons ide re d a fflue nt. He ma rrie d la te a nd ha d difficult pa rtne rs hip proble ms . He ha s fe w frie nds . He ha s s piritua l pote ntia l but is not ye t incline d towa rds it. He is not trus te d by his frie nds a s fa r e motiona l s ta bility is conce rne d. He is ve ry a mbitious but fe e ls ARJ ES AS AS CENDANT S un J upite r Ve nus Ma rs Me rcury La gna 45 Ra hu Cha rt NO.2 5th April 1928 S a turn (R) Ke tu Moon inne r lone line s s a nd is dis conte nte d. But life holds ma ny s urpris e s for him. Cha rt NO.3 is a ls o of a ma le born in 1926 who los t his fa the r a t a n e a rly a ge a nd ha d difficult s chooling. He is ma rrie d a nd ha s s e ve ra l childre n but his s e xua l life ha s not be e n ve ry cle a n. He ha s a mixe d re ce ption in s ocie ty. Be ca us e he is a n a s trologe r, pe ople wa nt him but he t> ha s me a gre me a ns of live lihood a nd doe s not ha ve a re s pe ctful s ocia l s ta tus . He ha s no frie nds a s s uch. He is inte re s te d in occult a rts a nd is de voting much time to tha t e nd. He is a mbitious but not a gita te d; he is not rich but not mis e ra ble e ithe r. From the a bove it ca n be s e e n tha t Arie s re pre s e nts a n importa nt s ta ge in s oul's growth. Arie s -born pe rs ons s uffe r from a s tra nge s e ns eof s olitude . The y a re be s t s uite d for the que s t of the Unknown. The y a re inhe re ntly de e ply re ligious pe rs ons a nd the y s uffe r from a conflict be twe e n s iritua lis m a nd ma te ria lis m. Whe n the y ove rcome this ba ttle , the y La gna Ma rs Ra hu S un J upite r (R) Ke tu Cha rt No. 3 9th S e pt. 1926 S a turn Ve nus Murcury Moon be come pe a ce ful. Arie s is a n inte ns e ly occult s ign with much mys te rious ca pa bilitie s . CHAP TER 8 ~ ~ TAURUS : TH E P R O C R E A TIV E P O TE N TIA L THE word Ta urus is de rive d from the Gre e k word T a u ro s me a ning Bull. It is the 2nd s ign of the zodia c; it is tp e cons te lla tion which include s P le ia de s a nd Hya de s . Unive rs a lly this cons te lla tion ha s be e n ima gine d a s a bull, a nd s ymbolica lly it is re pre s e nte d by (), horns ove r a circle . In e ve ry civiliza tion, Divine Bull is re ve re d. Ancie nt India n s a ge s who cons ide re d the Lord S hiva a s Ma ha de va -the Gre a t God-thought of the bull, or Na ndi a s S hiva 's ve hicle of e xpre s s ion. For ma rrie d wome n wis hing proge ny the wors hip of Na ndi ha s gre a t s ignifica nce . In fa ct, a ny one vis iting a S a ivite te mple ha s to ma ke prope r obe is a nceto Lord S hiva 's Bull be fore he e nte rs the s a nctum of the te mple . This re s pe ct a nd wors hip to the Divine Bull is ve ry old inde e d. Te rra cotta figurine s from Mohe njo-Da ro, a civiliza tion conte mpora ne ous with the Me s opota mia n a nd the Nile Va lle y civiliza tions s how Mothe r Godde s s e s a nd fme s pe cime ns of the bull. The Mohe njo-Da ro ca rvings of the bull on the S ta te S e a l s how a ve ry high de gre e of cra fts ma ns hip which by no me a ns could be lcons ide re d a s the work of a primitive a rtis t a nd the form of the bull on the s e a l is tha t ofa high gra de bre e dings tock. Eve n the Minoa ns of Cre te we re obs e s s e d with bulls , a s s hown by the Knos s os fre s coe s . The s e fre s coe s indica te the Minoa n youngme n a nd wome n le a ping be twe e n a bull's horns a nd ove r its ba ck which cle a rly s ugge s ts the bulls a s the s ymbolic re pre s e nta tion of the procre a tive pote ntia l of the na tion. The de e pe r me a ning of this s ymbology be come s cle a re r on noting the typica l fe a ture of the Minoa n a lta r e re cte d on the mode l ofa bull's horns . TAURUS : THE P ROCREATIVE P OTENTIAL 47 The s imila rity be twe e n the S hiva 's Na ndi a nd the Minoa n de dica tion to the Divine Bull is not fa r-fe tche d. At Ca ta l Hoyuk in Ana tolia a ls o the re ha ve be e n dis cove re d ne olithic urba n s e ttle me nts with s hrine s conta ining s ta tue tte sa nd wa ll pa intings conta ining ritua l s ce ne swith bull's he a ds a nd horns . Eve n in S pa in a nd Fra nce s ome of the a ncie nt pa intings s how mys tic re pre s e nta tion of bulls . The Alta mira a nd La s ca ux ca ve pa intings found in North S pa in a nd S outh Fra nce da ting ba ck from 28,000 to 8,000 B.C. conta in a nima ls including oxe n, hors e s a nd re d de e rs de picte d in de e p, me a ningful pos e s , e ithe r a s pre gna nt or tra ns fixe d by a s pe a ror da rt. The e s ote ric na ture of the s e pa intings s hould be a ppre cia te d be ca us ethe s e pa intings a re us ua lly on the wa lls a nd the ce ilings of ca ve s difficult of a cce s s a nd de e ply hidde n. The s e ca ve s mus t the re fore ha ve be e n s e a ts of hidde n ritua ls . S imila r pa intings ha ve a ls o be e n dis cove re d in Ira n, Algie rs a nd s e ve ra lothe r pa rts of Africa . Exte ns ive re ma ins ofP e rs e polis , the ca pita l city of the Acha e me nids ~ S outh-Ea s tIra n, which wa s burnt by Ale xa nde r of Ma ce donia , s how winge d bulls re pre s e nte da s gua rdia n s pirits dis pla ye d on ma ny columne d ha lls s ome of which re a che d a he ight of 60 fe e t. At a n ina cce s s ibles ite in the S a ha raa t Ta s s ili s ome 900 mile s a wa y form Algie rs , the 8,000 ye a rs old rock-ca rvings s how gia nt me n with s tra nge ne ckle s s he a ds (proba bly s ymbolic re pre s e nta tion of Ve nus <i', lord of Ta urus ) a nd a running home d godde s s (fe minine Bull? ) a s we l1 a s oxe n be s ide s s ome othe r a nima ls . S imila rly, the pa le tte ofNa mur comme mora ting the uniting of the Uppe r a nd the Lowe r Kingdoms of Egypt unde r the P ha ra ohNa rmur ruling a bout 5,000 ye a rs a go s hows two home d bulls a t the ve ry top of it. The monume nta l s cripture s found a t Nimrud on the e a s tba nk ofthe Tigris froitJ .the As s yria n ruins now a va ila ble a t the Britis h Mus e um s how the gre a t winge d huma n-he a de d bulls . S uch bul1-s ymbols found in va rying circums ta nce s ra nging ove r s uch a long a ntiquity ca nnot be me re ly the outcome of s ome a ccide nt or coincide nce . The re is e nough e vide nce to indica te tha t the s e mighty civiliza tions which ha d a tta ine d gre a t he ights of gra nde ur, s ple ndour a nd ma te ria l pros pe rity a tta che d e s ote ric s ignifica nce to the ritua l of bullwors hip in orde r to ma inta in the ir pros pe rity. As trologica lly, Ta urus s ymbolize s procre a tive pote ntia l. It a ls o 48 INTRODUCTION TO ES OTERIC AS TROLOGY be s tows a ll ma te ria l riche s a nd comforts . Without this divine e ne rgy the cha ins a nd the rounds of divine ma nife s ta tion ca nnot occur. It is the primordia l e ne rgy ba s ic for a ll forms of cre a tion. It is the pos s ibility, not the a ctua lity of cre a tion. The dire ction to this pote ntia l e ne rgy is give n by othe r force s , but thos e force s would be inope ra tive unle s s this ba s ic e ne rgy is pre s e nt. It is for this re a s on tha t Ta urus is s a id to be the ve hicle of Lord S hiva , the Lord be ing the Divine P owe r wis hing to pe rva de the e ntire cos mos who ca n do s o only with the he lp of his Ta urus . The Divine Will ca n fructify only with the a s s is ta nce of procre a tive powe r be ca us e othe rwis e tha t which is s ubje ctive ca nnot be give n s ha pe a nd the pote ntia l e ne rgy ca nnot ge t tra ns forme d into kine tic e ne rgy in orde r to work its e lf out in the world of ma nife s ta tion. In cos moge ne s is Ta urus s ta nds e s s e ntia lly for "obje ctiviza tion" a nd "ma te ria liza tion." It re pre s e nts the s e cond s ta ge of diffe re ntia tion. At this le ve l Aka s a is cre a te d from the P rimordia l Es s e nce --Mool P ra kriti. Aka s a is the s ubtle s t unit of ma tte r of which e ve ry form of cre a tion is ma de . It is a ls o tha t into which e ve ry form of cre a tion ultima te ly dis s olve s . Furthe r inte ns ifica tion of this A k a s a T a ttw a ma ke s diffe re nt de gre e s of de ns e ma tte r. At the Aka s ic le ve l the virgina l s e ns a tion inducing multidime ns iona l ripple s in the oce a n of M o o l P a d a rth a ta ke s pla ce . This is the be ginning of ma nife s t cons cious ne s s --it is the initia l N a a d fro m which a ll othe r forms of cre a tive s ound vibra tions ta ke pla ce . . It is not without s ignifica nce tha t the a ncie nt s e e rs thought of this cons te lia tion a s Ta urus , the Bull. P onde ring ove r this ima ge one a p~re cia te s s ome s ignifica nt fe a ture s of this s ign. A bull is phys ica lly we ll built. It ha s tre me ndous ca pa city to bre e d its s tock. In a wa y, it is the ... s tore hous e of procre a tive e ne rgy. The cons cious ne s s of the bull is a t the phys ica l le ve l. It is only conce rne d with its s e xua l a ctivity, a nd once its goa l ofa ction is in vie w it is unconce rne d with e ve rything e ls e . Eve n a t the ris k of gre a t orde a ls it mus t a chie ve its obje ct. But it doe s not wa s te its e ne rgy. In huma n be ings it could be cons ide re d a s one -pointe d s e lfis hne s s . The ma in cha ra cte ris tics of Ta urus a s s ugge s te din a s trology provide furt:he rclue s . Ta urus is cons ide re d fe minine , e a rthly a nd fixe d. P rocre a tion . is tile · s ublim.e function of a fe ma le . The fe minine na ture is pa s s ive but full of de s ire a nd e motion a ll ce nte ring on the fe ma le role in cre a tion. TAURUS : THE P ROCREATIVE P OTENTIAL 49 S e xua la ctivity is the s upre me goa l ofthe fe ma le s e x. The s ign is e a rthly a s dis tinguis he d from othe r s igns s uch a s fie ry, a iry a nd wa te ry. Ea rthline s s of Ta urus ha s re fe re nce to its 'downwa rd' tha t is ma te ria l-wa rd move me nt. This s ign le a ds the individua l to P ra vritti Ma rg, tha t is , involve me nt in things ma te ria l. Fixe d s igns ha ve be e n cons ide re d in S a ns krit a s S th ira tha t is to s a y it is not, move a ble , but is s ta tiona ry. This by its e lf doe s not give much clue a bout the na ture of this s ign. D w is w a b h a v a s ugge s ts tha t its na ture is tha t of both: it ca n be move a ble a nd it ca n be s ta tiona ry a s we ll while the ba s ic na ture of Ta urus is fixe d; it ha s not a cquire d a ny dire ction, which inde e d will be de pe nde nt on othe r conditions . It is the P ote ntia l Ene rgy. How this e ne rgy ca n be utilize d would de pe nd upon othe r fa ctors . Obvious ly, Ta urus points to the na ture of the individua l ra the r tha n to his a ctivity; the a ctua lity of a ction will de pe nd upon othe r pla ne ts a nd circums ta nce s . Ta urus a s ce nda nt ne e ds s upportive Me rcury for its fructifica tion a nd for giving dire ction to its e fforts . Ta urus is s a id to be the mouth or the orga n of s pe e ch of K a la P u ru s h a which s ug~s ts tha t the Cos mic ma n ca n e xpre s s Hims e lf through Ta urus but Ta urus ha s Ge mini a nd Virgo a s the 2nd a nd 5th hous e s from it. The s e a re the hous e s intima te ly re la te d to the a ctivitie s of the individua l a nd Me rcury rule s the mind. The Ta urus ia n e ne rgy ca n be we ll dire cte d only unde r the impa ct of Me rcury. The ine vita bility of mind guiding the primordia l urge of cre a tion in this wa y be come s quite obvious . This a ls o e xpla ins the frie nds hip be twe e n Ve nus , the lord of Ta urus a nd Me rcury. Ve nus is the lord of this s ign. Ve nus hims e lf is the ins pire r of P ra vritti Ma rg. Othe r a ngle s to Ta urus a re owne d by the S un, Ma rs a nd S a turn. The s e a re the ma le fics a mong pla ne ts a nd the ir owne rs hip of a ngle s be s tows good re s ults . Ma le fics a re ordina rily ve ry e ffe ctive in giving the ir re s ults . For Ta urus a s ce nda ntthe re fore it is e xpe cte d tha t life will ha ve ma ny ha ppy incide nts . The re will be ma ny worthwhile ha ppy e pis ode s in life . This ha ppine s s or conflictle s s life re s ults from ins e ns itivity to th~ s piritua lis ing force s of life . The more s e lfis h, ca llous a nd irre ligious a pe rs on is , the gre a te r doe s he e njoy ha ppine s s . This ha ppine s s howe ve r would be of ma te ria l type . 50 INTRODUCTION TO ES OTERIC AS TROLOGY Ma rs ha s s pe cia l re la tions hip with Ta urus . Ma rs rule s the 12th a nd 7th hous e s from Ta urus . The s e a re the hous e s which cre a te complica ~ions in life . For Ta urus a s ce nda ntthe gre a te s tproble m come s from Ma rs . Ma rs is the pla ne t of individua lity, s piritua lity, drive towa rds purpos ive a ction, impuls ive ne s s a nd s uch othe r te nde ncie s .The s e a re the tra its which would fa il the ve ry obje ctive of the Ta urus ia n living. Thos e who be long to the Ta urus a s ce nda nt know how to s ubordina te the ir individua lity for a cquiring the obje cts of the ir e fforts , whe the r it is for pos s e s s ing the oppos ite s e x or the s ocie ty which the y wis h to s ubjuga te a nd rule . The Ta urus pe ople ha ve no vie ws e xce pting thos e of the ir own ple a s ure ; the y ha ve no dignity e xce pting tha t of e njoying the ir conque s ts . Ma rs would not tole ra te s uch ignoble a cts .Ma rs would be inimica l to Ta urus ia n pe ople . The Ma rtia n a nd the Ta urus ia n pe ople be long to oppos ite ca mps . Ve nus the rule r of Ta urus is cons ide re d a n e ne my of Ma rs . S a turn is the gre a te s t be ne fa ctor of this s ign. S a turn rule s the 9th a nd 10th hous e s from Ta urus . Re la tions hip be twe e n the 9th a nd the 10th is s a id to be a kingly combina tion. This combina tion give s ma te ria l a fflue nce . Ordina rily S a turn is a ma le fic a nd his influe nce is ba d. It cre a te s unha ppine s s . It re s tricts the e xpa ns ive prope ns itie s of the individua l. But the s e a ttribute s of S a turn a s s ume he lpful prope ns itie s for Ta urus a s ce nda nts . Ta ke n in a me ta phys ica l s e ns e , S a turn re pre s e nts tha t s ta te whe re the s piritua l urge of the individua l is ve ile d by the de s ire to e volve hims e lf in ma te ria l circums ta nce s . For a ny othe r s ign whos e ba s ic na ture is oppos e d to ma te ria lis a tion a nd involve me nt in worldly a ffa irs , the influe nce of S a turn is not good. But Ta urus is ba s ica lly a s ign which fe e ls like e xpa nding in ma te ria lity by re s tricting its divine pote ntia lity. The re fore S a turn be come s ve ry he lpful for Ta urus . The re fore S a turn be come s ve ry he lpful for Ta urus . Ta urus a s ce nda nt the re fore ha s a ma te ria lis tic orie nte d life , a nd S a turn is he lpful for it in this re ga rd. The Moon ha s s pe cia l re la tions hip with Ta urus . In the Hindu mythology, the Lord Ma ha de va is s a id to ha ve bull (Ta urus ) a s his ve hicle but the Moon is a ls o pla ce d on His he a d. As trologica lly the Moon is e xa lte d in Ta urus . Obvious ly the re is s ome e s ote ric s ignifica nce of the s e two re la tions hips . The Moon owns Ca nce r which is the 3rd s ign from Ta urus . The Moon is intima te ly connce te d with the e motion of the TAURUS : THE P ROCREATIVE P OTENTIAL 51 individua l. Emotion could be a de va s ta ting fa ctor in one 's life . In La gna the Moon ha s the be s t tra nquillizing influe nce . In Ta urus the Moon will a ls o give we a lth. In La gna he would s oothe the dive rs e prope ns itie s of huma n urge s a nd would give prope r dire ction to the m. The procre a tive pote ntia l of the Ta urus a s ce nda ntin s uch ca s e swill not be dire cte d me re ly towa rds the s a tis fa ction of phys ica l s e ns a t~ons .With the e xa lte d Moon s uch a n individua l would de dica te his a nima l urge s for s piritua l purpos e s . The re would be s ublima tion of his e ne rgy. But the Moon in his own hous e could ma ke the individua l e nta ngle me nts . impuls ive ca us ing s e ve ra l e motiona l Eve n the S un a s lord ofthe 4th hous e doe s not s oothe the e motiona l na ture ofthe pe rs on born unde r this s ign of the zodia c. He a rtle s s , de ce itful a nd e xtre me ly s e lfis h for s e curing the obje cts of his de s ire a re l\ttribute s of the pe rs on who ha s the S un in the 4th hous e . Obvious ly, a n individua l obs e s s e dwith a nima ~ pa s s ion, unte mpe re d by a ny J upite ria n influe nce a nd urge d by the guiding motiva tion for a cquiring ma te ria lity is s piritua lly dull a nd ins e ns itive , e motiona lly s e lf-ce ntre d a nd me nta lly de ce itful for ga ining the obje ct of his de s ire . S uch a pe rs on is like ly to be ge ne rous whe n his pe rs ona l inte re s t is not involve d or whe n the othe r individua l ha s a lre a dy s e rve d or is like ly to s e rve his purpos e . Cha rt NO.1 give s the pla ne ta ry pos itions of a n individua l born on 1s t J une 1902.He is ve ry re s tra ine dbut ve ry e gotis tic.The a s ce nda ntlord pos ite d in the 12th hous e a long with ~e tu indica te s s ublima te d procre a tive e ne rgy e na bling the individua l to Ve nus La gna Moon ha ve ps ychic e xpe rie nce s a nd S un Ke tu Ma rs Cha rtNo.l J upite r (1s t J une S a turn 1902) Ra hu Me re . involve me nt in s ubje cts conce rn~_ life a fte r de a th. De bilita te dJ upite r in conjuction with S a turn in his own hous e loca te d in the 9th ha s comple te ly a nnihila te d s e ntime nta lis m imd e motia na lis m but the ma te ria lis tic S a turn be ing a Y oga ka ra ka for Ta urus in this ca s e ins te a d of giving ma te ria l we a lth ha s give n a ra tiona l a nd s cie ntific te mpe ra me nt to the na tive . He ha s be e n a re s pe cte d s cie nce te a che r of 52 fNTRODUCTION TO ES OTERIC AS TROLOGY unive rs ity s tude nts . The s pe cia l pos ition of the S un, Ma rs a nd Ve nus ha s comple te ly burnt out the procre a tive powe r-the individua l ha s no is s ue -though his inte re s t in the oppos ite s e x ha s not be e n ins ignifica nt. The pos ition of Ve nus , the a s ce nda ntlord in the 12th hous e pa rticula rly pla ce d with Ke tu ha s ma de his pre s e nt inca rna tion a wa s te from va rious s ta ndpoints . The pe rs on ha s s ome de e proote d inte re s t in s piritua l s ubje ct-jupite r in the 9th-but his e ntire life ha s turne d round his own s e lf-ce ntre d cons ide ra tions . He like s a nd ge ts involve d only in s uch things which e na ble him to fe e l his own gre a tne s s . Cha rt NO.2 be longs to a n individua l born on 19th Fe brua ry 1933. In this ca s e with S a turn pos ite d in the 9th, the hous e of P oorva P unya s hows tha t the individua l ha s be e n born with gre a t ma te ria l proclivitie s . Emotiona lly the individua l doe s not fe e l s a tis fie d. Alwa ys unde fine d dis s a tis fa ction ha unts him. He a lwa ys fe e ls tha t he s hould ha ve be e n much be tte r tha n wha t fa te ha s a s s igne d for him. The individua l ha s a re ligious a nd dutiful wife with childre n La gna inte llige nt a nd bright but he fe e ls tha t his wife ought to ha ve give n much S un Ra hu more a tte ntion to him. He fe e ls tha t Cha rt NO.2 Me re . e motiona lly he is mis unde rs tood. Ka la s a rpa Yoga ha s ma rre d the S a turn RAS I J upite r Ve nus 19th Fe b. 1933 Ma rs horos cope to a n e xte nt. Othe rwis e Ke tu ma te ria lity of the individua l would Moon ha ve ve ry much come to the s urfa ce . None the le s s it is e xpe cte d tha t the norma l cours e of life will give him cons ide ra ble cha nce for a cquiring ma te ria l riche s . The pe rs on is s ocia l, de te rmine d a nd quite he lpful. The two horos cope s give n a bove s how tha t the ge ne ra l principle s e nuncia te d a bove will ha ve to be inte rpre te d a ccording to the diffe ring circums ta nce s . S umming up, howe ve r, one could s ta te tha t Ta urus a s ce nda nts ignifie s tha t s ta ge of e volution whe re "procre a tive pote ntia l" is cre a te d which la te r on unfolds its e lf in diffe re nt forms . The Divine Ene rgy a s conta ine d in Ta urus ha s be e n me re ly a pote ntia l, but its dire ction is towa rds ma te ria l involve me nt. Individua ls with Ta urus a s ce nda ntwill be ma te ria l-minde d. The y a re like ly to s ucce e d we ll in a cquiring riche s , TAURUS : THE P ROCREATIVE P OTENTIAL 53 luxurie s a nd s ocia la fflue nce . De s ire for s e xua lre la tions hip a nd intoxica nts is na tura l for the m. The y a re us ua lly the pre curs ors of a ne w s ocia l mora lity; the y ofte n s ucce e d we ll a s fa s hion de s igne rs , de s troye rs of ta boos , a nd in a cting in a n e gotis tic ma nne r of which the Be e tle s a re the re pre s e nta tive s in the mode rn a ge . The Ta urus -born will e a s ily e xpre s s the ms e lve s a s nudis ts , provoca tive pa inte rs a nd da nce rs ; the y ma y ha ve good s inging voice ca pa ble of a rous ing a nima l pa s s ion in othe rs . S uch pe rs ons a re ofte n ve ry good e nte rta ine rs . The y a re s e ldom s piritua l le a de rs a nd a s ce tics . Acquis itive by te mpe ra me nt a nd s e lf-ce ntre d by na ture , the y a re ofte n ca llous in obta ining obje cts of the ir de s ire . The y a re good mixe rs s o long a s the ir e go is s a tis fie d; whe n the pos s ibility of s uch s a tis fa ction fa de s a wa y e ithe r the y be come bitte r or move a wa y. The ir a pproa ch is Fre udia n a nd the y ofte n tum out to be good ps ychologis ts . Wha te ve r the y a cquire in life , the y a re ca pa ble of dis pla ying we ll. For this re a s on the y ma y do we ll a s a ctors or in a dve rtis ing bus ine s s . ~ ""~ CHAP TER 9 G E MIN I: TH E S IG N O F P O LA R ITY GEMINI, the third s ign ofthe zodia c re pre s e nte da s twins a nd s ymbolize d by IT s ta nds for Divine Cre a tive Activity which is ma de to ope ra te by pola ris a tion of S pirit a nd ma tte r. Va rious s cripture s .ha ve re fe rre d to it e s ote rica lly, a nd a s trologica lly it re fe rs to a n importa nt a s pe ctin the s ta ge of de ve lopme nt of individua ls born unde r this cons te lla tion. Ge mini is Dios cure of the Gre e k mythology. It i~the joint na me of Ca s tor a nd P ollux who on the ir de a th we re e le va te d to the s ky a nd immorta lize d by Ze us , the fa the r of gods a nd me n. Ca s tor a nd P ollux we re twin s ons of Le da who be got the forme r by he r morta l hus ba nd Tynda re us whe re a s the la tte r wa s the proge ny of Ze us who vis ite d he r in the form ofa s wa n, the ve hicle of he a ve nly voice . The union of Ze us a nd Le da a ls o ga ve birth to He le n, Ge mini's s is te r, whom P a ris s e duce d, le d he r off a nd thus ca us e d the ba ttle of Troy which re pre s e nte d like ma ny othe r world e pics , the s oul's e volutiona ry dra ma in ve ry ma ny wa ys . Undoubte dly, the origin of Ge mini is full of de e p me ta phys ica l implica tions , s ugge s ting a pa rticula r s ta ge in huma n e volution whe n the re a l home of the P rodiga l S on is dis turbe d by the conflicting ma te ria l a nd s piritua l loya ltie s thus driving him on his outwa rdjoume y in the world of ma nife s ta tion. Ge mini is full of mys tic pote ntia litie s . Ge mini wa s born of Le da who wa s ca pa ble of uniting with ma tte r re pre s e nte dby he r morta l hus ba nd Tynda re us a s we ll a s with S pirit s ymbolize d by Ze us . Ge mini is re la te d colla te ra lly with He le n, the ps yche or the Fe ma le P rinciple , P ra kriti, which is e s s e ntia l for the ma nife s ta tion of the divine pote ntia lity. Ge mini the joint na me indica te s ins e pa ra ble ne s s of the dua lity in me n. Ge mini GEMINI: THE S IGN OF P OLARlTY 55 re pre s e nts the outflow of tha t divine force which ca us e s pola ris a tion in me n s o tha t the divine dra ma of huma n ma nife s ta tion whos e e ve ry fibre is wove n with s pirit a nd ma tte r could be ma de pos s ible . The Hindu P u ra n a s give out the s ignifica nce more cle a rly. According to S h iv a P u ra n a a t a ce rta in s ta ge of cos moge ne s is a fte r the Trinity ha d be e n ins ta lle d, Bra hma , the cre a tor of the phys ica l unive rs e , cre a te d time a nd s pa ce a nd ce rta in S a d a k a P u ru s h a s , the Archa nge ls , for ca rrying out the divine comma nd. But this did not le a d to the multiplica tion of the world. The re fore , he divide d hims e lf into two, ma le a nd fe ma le , whos e union produce d S wa ymbhu Ma nu, the s e lf-cre a te d P urus ha , a nd S a tha Ra pa , the ma cropros opus , the hundre d-fa ce d fe ma le whos e union with S wa ya mbhu Ma nu cre a te d the e ntire huma n fa mily. This na rra tion is in a wa y s imila r to Eve cre a te d out of the rib of Ada m a nd uniting with whom s he ga ve birth to the e ntire huma n brothe rhood. This s ta ge of dua lity, Ada m a nd Eve , S wa ymbhu Ma nu a nd S a tha Rupa , re pre s e nte d Ge mini a s .s ymbolize d by two huma n be ings ca rrying ha rp a nd ma ce in the ir ha nds . Ha rp ha s a s s ocia tion with the s wa n in whos e form Ze us me t Le da or Va k-Vira j who wa s a pa rt of diffe re ntia te d Bra hma , the othe r be ing Bra hma -Vira j re pre s e nte d by ma ce , the s ymbol of ma le a uthority, P urus ha . This diffe re ntia tion in unity is Ge mini. in the The dua lity of diffe re ntia te d na ture ofthe unity ha s be e n de s cribe d S ta n z a s o f D z y a n a s thus : "F a th e r--M o th e r s p in a w e b , w h o s e u p p e r e n d is fa s te n e d to S p irit, th e L ig h t o f th e O n e d a rk n e s s , a n d th e lo w e r o n e to its s h a d o w y e n d , M a tte r, a n d th is w e b is th e U n iv e rs e , s p u n o u t o f th e tw o s u b s ta n c e s m a d e in O n e , w h ic h is S v a b h a v a t. It e x p a n d s w h e n th e B re a th o f F ire is u p o n it, it c o n tra c ts w h e n th e B re a th o f th e M o th e r to u c h e s it. " The Gre a t Bre a th compris e s the Bre a th of Fire -the outgoing e ne rgy, the Ma le P rinciple , the B ra hm a -Vira j, the ma ce , a nd the Bre a th of Mothe r-the withdra wing e ne rgy, the Fe ma le P rinciple , the Va k- Vir~. The he a ve nly S wa n is s a id to be the ca us e of the ma nife s ta tion. This is inde e d the de s cription of diffe re ntia tion-dua lity-in unity s ymbolize d by II. P ola rity is the ma in note of Ge mini. It is ve ry we ll s ugge s ~e dby the 56 INTRODUCTION TO ES OTERIC AS TROLOGY s ymbol of twins . In S a ns krit it is known a s M ith u n a m , D w a n d a a nd by ma ny othe r s uch na me s . Etymologica lly the word Mithuna m re fe rs to the "Uniting Couple ". The clus te r of s ta rs known a s Ge mini re pre s e nts ma le a nd fe ma le . In ce rta in s cripture s Ge mini is s a id to cons titute a pa ir of huma n be ings be a ring a ha rp a nd a ma ce s ymbolizing the ma le a nd the fe ma le principle s of cre a tion. From the s e it is cle a r tha t the dua l na ture of Ge mini wa s ve ry we ll-known to the a ncie nt s e e rs . The re is unity in the unive rs e . This unity is the One Life pe rva ding e ve rywhe re but this unity-Dios cure --in the ma nife s te d unive rs e is e xpre s s e d a s pola rity be twe e n S pirit a nd Ma tte r-Ca s tor a nd P ollux, Bra hma -Yira j a nd Ya kYira j, ha rp a nd ma ce , ma le a nd fe ma le , P urus ha a nd P ra kriti re pre s e nte d by the Mithuna twins . This unity a nd diffe re nt,ia tion re s ult in the cre a tion of a ll gra de s of s pirit a nd ma tte r of which the ma nife s te d unive rs e is compos e d. Ge mini s ta nds for cre a tive a ctivity of the divine pote ntia l but it include s a mbiva le nce be twe e n the a s ce nt to s piritua l he ights a nd the de s ce nt to ma te ria l de pths . The re is in this wa y no 1imit to the fie ld of its a ctivity. The Ge mini a s ce nda ntca n ha ve the mos t s ublime vis ions but he ca n indulge e ve n in the crude s t forms of a ctivitie s . Conflict a nd ins ta bility a re importa nt cha ra cte ris tics of Ge mini, Conte ntme nt, s a tis fa ction, s ta bility a nd tra nquillity a re not to be found in the Ge mini a s ce nda nt. Wha te ve r ha ppe ns to the Ge mini individua l, he will be re s tle s s a nd will pine for s ome thing non-e xis te nt. His he a rt is e ls e whe re , a nd it will a lwa ys be cha s ing a mira ge or M rig a M a ric k h ik a ca us ing ins ta bility. Eithe r the glory of the pa s t, or the promis e of the future will ca pture his ima gina tion. Not ne ce s s a rily a lwa ys in the re a lm of s e ns a tion, none the le s s , he will a lwa ys be tom be twe e n conflicting loya ltie s a nd ide ologie s , conflicting de ma nds , conflicting me morie s a nd a s pira tion, Life ma y not be inte ns e to him a nd he ma y find the following of a ny inte re s t in life for a long time ve ry boring which will ma ke othe rs fe e l tha t his e motions a re fickle a nd tha t he is inca pa ble of de e p frie ndline s s . One ma y find him trying e ve n s piritua l me a ns for a tta ining ma te ria l obje ctive s or v ic e v e rs a . S uch pe rs ons would ha ve gre a t fa s cina tion for s piritua l he a ling a nd Ta ntric pra ctice s . As a n a ctor the Ge mini individua l ca n e xce l othe rs pa rticula rly in pla ying the role of Ha mle t, Ha ris cha ndra or Arjuna whe re he ha s to pla y the pa rt of a n individua l tom be twe e n conflicts . As a his tory s tude nt he will ha ve gre a t GEMINI: THE S IGN OF P OLARITY 57 ins ight in the de ta ils of s ocia l re volutions ; a s a ps ychologis t he will s pe cia lis e in s ocia l te ns ions a nd a s a doctor he will be a n e xpe rt in ps ychia try. Ge mini a s ce nda nt is s e lf-ce ntre d, but this tra it could a t time s be turne d to his a dva nta ge for the s a ke of his s oul's growth. Ge mini ha s a ls o be e nna me d Y a m a a nd Y u g a .Y a ma is De a th but Ya ma wa s a ls o the te a che r ofS we ta ke tu to whom he impa rte d the mys te ry oflife a nd de a th. De a th is unknown, limitle s s , e nd of a ll phys ica l s orrows , ce s s a tion of a ll worldly a tta chme nts a nd it le a ds to re nuncia tion. Whe n S we ta ke tu s ought s piritua l guida nce from Ya m a , the Lord of De a th, e vide ntly he s e le cte d the be s t guide for the ta s k. S imila rly, the ins cruta ble life of Ge mini is his be s t a va ila ble guide for his s piritua l unfoldme nt. As long a s the me a ning of life is not re ve a le d to him, the Ge mini individua l would continue to confront de a th in its ma nifold e xpre s s ions ,but once the mys te ry is s olve d, Ya ma ha s comple te d his mis s ion. One the re fore ofte n finds Ge mini a s ce nda ntin inte ns e mood of conte mpla tion a nd brooding ove r the life e xpe rie nce s de s irous to dis cove r a me a ning in the m. De pre s s ion, s uicida l te nde ncie s , thirs t for gre a te r indulge nce s a nd more e xcite me nt a nd e xpe rie nce s ma y a ris e in s uch pe rs ons but the s e will be conne cte d with the dis cove ry of the me a ning a nd purpos e of life . This ofte n cre a te s complica tions , incompa tibilitie s a nd ma l-a djus tme nts producing ps ychologica l ma la die s , but s uch e ve nts occur with a purpos e . Ge mini mus t te a ch its dis ciple the mys te ry of life a nd de a th. Ge mini is ve ry a ctive on the s ubje ctive pla ne . This fe a ture wa s known to the a ncie nt s e e rs whe n the y na me d Ge mini a s Yuga . Dura tion would be a n impe rfe ct tra ns la tion of the word Yuga but it doe s ope n out a nothe r fa ce t of the s ign. Dura tion is tha t in which ma ny a s pe cts of life unfold but dura tion its e lf re ma ins una ffe cte d. In the life of a Ge mini a s ce nda ntdime ns ions of life ma y unfold e xpre s s ing diffe re nt a s pe cts of life but the individul hims e lf would re ma in unpe rturbe d a s if nothing mome ntous ha s ta ke n pla ce . The re ma y not be much re fle ction on his fa ce of the a s tonis hing e xpe rie nce s , but on the ps yche of the individua l de e p roote d impre s s ions would be cre a te d. The life -his tory of s uch a n individua l is writte n more on the s ubje ctive pla ne tha n on the obje ctive one . Ge mini is s a id to pos s e s ss tre ngth a t night but the e xcite me nt of the 58 INTRODUCllON TO ES OTERIC AS TROLOGY obje ctive world is a s le e p during night whe re a s the ps yche a t tha t time is vita lly a ctive . Ge mini is a ls o s a id to be blind a t mid-da y, the pe riod whe n the turmoil of life or the fight of Kuruks he tra is a t the highe s t a cme . It is for this re a s on tha t the Ge mini individua ls a re more a ctive in the re a lm of thoughts a nd fe e lings ra the r tha n in tha t of obje ctive phys ica l a ctions . De s pite s uch s piritua l a nd ps ychic pote ntia l Ge mini is prima rily a ma te ria l s ign. It is inde e d with s ome s e ns etha t it is cons ide re d a s V a is y a , the me rcha nt cla s s . It is re la te d to ga mbling hous e s , ple a s ure ha unts , da ncing a nd mus ic floors , s e ns uous ple a s ure s a s we ll a s to fe ma le s , mus ic a nd poe try. Ge ne ra lly the re fore the Ge mini individua l thinks of s piritua l he ights but indulge s in phys ica l a nd s e ns uous ple a s ure s , or a t time s it ha ppe ns the othe r wa y round. P roble ms a nd pitfa lls of Ge mini a s ce nda nts a re indica te d whe n we e xa mine the re la tions hip be twe e n the va rious pla ne ts a s the y a ffe ct the m. Me rcury a nd J upite r be ing lords of a ngle s a re ve ry powe rful for Ge mini a s ce nda nts .The ir be ne fic ra ys a re e :;s e ntia lfor inte gra ting the pola ris a tion of the Ge mini pe rs ona lity which othe rwis e is more like ly to indulge in phys ica l a nd s e ns uous ple a s ure s . Dis conte ntme nt ca n be e limina te d a nd tra nquillity a chie ve d whe n the e a s ily e xcita ble quicks ilve ry mind is inte gra te d with the J upite ria n wis dom. Dios cure -Ca s tor a nd P ollux-wa s pla ce d in the he a ve n by Ze us , J upite r. J upite r be ing the lord of the 7th hous e (ps ychologica l counte rpa rt of the individua l) a nd of the 10th (the goa l of phys ica l e xe rtions ) ha s tre me ndous influe nce on a we a k pe rs ona lity ha ving Me rcury a s the a s ce nda nt lord a nd the ins ta ble ps yche (Me rcury be ing the lord of it 4th hous e ). Ne e d for e thics , p a ra -v id y a a nd re ligion, a ll rule d by J upite r is inde e d ve ry gre a t for Ge mini be ca us e Ve nus (lord of the 12th hous e ) a nd the Moon (lord of the 2nd hous e ) a re worldly pla ne ts a rous ing too much s e ns uous de s ire s , worldly a mbitions a nd e a s e loving dis pos ition which a re like ly to ma ke the individua l corrupt, la zy, ine fficie nt, e va s ive a nd a he donis t. The S un a s lord of the 3rd hous e a nd Ma rs a s tha t of the 6th a nd the 11th s ugge s ttha t the coura ge ous initia tive of the Ge mini individua l would be ve ry be ne ficia l for his e volution a nd for the re mova l of impe dime nts to his s oul's growth a nd s ple ndour cre a te d by s loth a nd s e lfis hne s s . The re a l s ha rpe ning of Ge mini fa cultie s ta ke s pla ce a s a re s ult of ha rd work a nd pe rs ona l initia tive , othe rwis e the Ma le GEMINI: THE S IGN OF P OLARITY 59 P rinciple ma y ge t dorma nt a nd the e volutiona ry force s ma y ge t re ta rde d. S a turn a s lord of the 8th a nd the 9th is intima te ly conne cte d with S a rie h ita (a ccumula te d) ka rma a s we ll a s with P ra ra b d h a (a llotte d) ka rma . S a turn re pre s e nts ka rmic limita tions . The s ins of the pa s t ve ry ofte n vis it the Ge mini a s ce nda nta nd ma ke his life ha rd ;'s ucce s s is ne ve r e a s y for him. For a tta ining s pe cta cula r he ights s uch a n individua l mus t ha ve s pe cia l combina tions ; othe rwis e his life would pa s s only a s a me diocre one for the re is no pla ne t e ithe r in e xa lta tion or in de bilita tion in Ge mini. Cha rt NO.1 illus tra te s s ome of the a bove points ve ry we ll. Born in a n ordina ry fa mily, the individua l ros e to a n importa nt Gove rnme nt pos ition, though not a ve ry high one . He a tta ine d this pos ition a fte r mis s ing s e ve ra l fa vourble opportunitie s . J upite r is highly a fflicte d in this ca s e . Exce pting Ma rs a nd S un a ll othe r pla ne ts a re unfa voura bly loca te d. De s pite ma te ria l ha ndica ps the individua l ros e to gre a t s piritua l he ights . He ha d be e n s ucce s s fully pe rforming s piritua l he a ling, his s pe e che swe re ve ry ins piring a nd his a ctions phila nthropic. He e a rne d flJ .uchre ligious me rit in this life , though in a ppe a ra nce he wa s a ve ry s irilple pe rs on. In his life howe ve r the conflict be twe e n s pirit a nd ma tte r wa s not ove r though he wa s incline d much towa rds the s piritua l s ide . S a turn La gna Ma rs La gna Ma rs Moon Ra hu Moon S un Me re . Ve nus Cha rt NO.1 12th J uly 1911 J upite r Ke tu S un Me re . Ke tu Ve nus J upite r Cha rt NO.2 12th Ma re h 1925 Ra hu S a turn (R) Cha rt NO.2 is ve ry much diffe re nt from the pre vious one . The individua l is ve ry dyna mic a nd his pe rs ona lity is multidime ns iona l. P la ne ts in the 5th, 7th 9th, 11th a nd the a s ce nda nta re pla ce d s uch tha t e xce pting Ra hu a nd Ke tu the y a re in the 3rd from the pre vious one s a nd in this wa y the y give tre me ndous s e lf-confide nce a nd initia tive to the individua l. The una ftlicte d Moon in La gna a nd J upite r in the 7th ha ve ma de the individua l 60 INTRODUCTION TO ES OTERIC AS TROLOGY ve ry s e ns itive a nd s ubje ctive but S a turn in the 5th ha s ne utra lize d much of his cre a tive fa cultie s . As ce nda nt lord in the 9th with Ve nus a nd the S un ha s be e n ve ry a us picious . The individua l is a born a ctor, a mus icia n a nd a s ocia l worke r. He ha s de e p inte re s t in re ligious ma tte rs . He howe ve r fe e ls tre me ndous ups urge for ma te ria l a s we ll a s s piritua l fulfillme nts but his ina bility to a chie ve much s ucce s s in a nyone of the s e s s phe re s ma de him fe e l frus tra te d to a gre a t e xte nt, but s udde nly unde r fa voura ble pla ne ta ry dis pos ition he got s udde n upliftme nt. Cha rt NO.3 is a ve ry powe rful Ge minia n one s ignifying much de e proote d ps ychologica l unre s t, ins ta bility a nd dis s a tis fa ction with imme dia te s urroundings giving de pre s s ive ma ke -up le a ding to s uicida l te nde ncie s . Afflicte d J upite r ha s to be counte ra cte da nd de bilita te d Me rcury propitia te d to ma ke the pre s e nt inca rna tion us e ful; othe rwis e the re is a gre a t da nge r tha t the dua l pe rs ona lity a nd the conflict be twe e n s e ns uousple a s ure s a nd the voice within might undo the pe rs on. An importa nt inca rna tion but with da nge rous pos s ibilitie s ! To s um up, the Ge mini is prima rily a s ign of pola rity le a ding to a mbiva le nce in diffe re nt wa ys . The individua l ma y ha ve s trong urge s for s piritua l a s we ll a s ma te ria l Me rc. La gna a chie ve me nts . He could be s we e t S un S a turn Ma rs tongue d like the ha rp, s te rn-fa ce d like the ma ce , a nd diploma tic a nd de ce ptive like Me rcury. Inhe re ntly Ve nus J upite r Cha rt NO.3 Ra hu' a n e a s e -loving pe rs on but he could 17th Ma rch ha ve tre me ndous initia tive for Ke tu 1944 pe rs ona l, s piritua l a nd s ocia l obj e cti ve s unde r s uita b Ie circums ta nce s . Ge mini individua ls a re s ocia l a nd me diocre but a rtis tic; the y a re a gre e a ble compa nions but Moon the y ne e d much s upport a nd induce me nt for fulfilling the ir re a l obje ctive s . The y a re full of conflicts , ge ne ra lly ha ving na rrow vis ion but the y ha ve pote ntia l for ris ing e ithe r to gre a t s piritua l or to ma te ria l he ights . C H A P TE R 10 ( CANCER: H E IG H TS TH E S IG N O F D IZZY AND P ROFOUND D E P TH S CANCER or Ka rka ta ka (Cra b) a s the Hindu s e e rs ha ve ca lle d the fourth s ign of the zodia c is a de e ply mys te rious s ign re pre s e nting, a s S wa mi T. S ubba Row ha s indica te d, tha t le ve l of ma nife s ta tion whe re the divine s ylla ble , P ra n a v a , the s a cre d word, wa s re s olve d into four e ntitie s corre s ponding to the four s ta te sof Bra hm a a s Va is va na ra , Hira nya ga rbha , P ra jna a nd Is w-a ra .This s ign a ccording to S ubba Row a ls o re pre s e nts the four a s pe ctsof P a ra bra hma n,na me ly, S th u la (phys ica l), S u k s h m a (s ubtle r), B ija (Ca us a l), a nd S a k s h i (the s ile nt witne s s ) a s we ll a s the four s ta te s of cons ious ne s s , na me ly J a g ra th (wa ke ful), S u s h u p a ti (dre a mful s le e p), T u riy a (de e p s le e p) a nd N irv a n a (de e p me dita tion). The Hindu s cripture s a re inde e d ve ry profound. S ignifica nce of va rious s ymbols us e d in the m could be re a lize d only by much de e p s tudy a nd right me dita tion. None the le s s ,we know tha t the cos mic ma nife s ta tion a ccording to the Hindu s cripture s compris e s of oute r a s we ll a s of inne r re a litie s s ubs is ting in Dura tion a nd in othe r dime ns ions a ll of which ha vt' va rying s ta te s of cons ious ne s s corre s ponding to the diffe re nt le ve ls of ma nife s ta tion. Whe n the Divine Word wa s s poke n, tha t wa s the initia l impe tus a s we ll a s the Ce ntra l Light which ne e de d furthe r diffe re ntia tion for obje ctifying the initia l impuls e . This diffe re ntia tion took pla ce a t s e ve ra l s ta ge s . Ca nce r re pre s e nts tha t s ta ge of diffe re ntia tion whe re cons cious ne s s a nd ma tte r we re re le a s e d from P ra n a v a which e xpre s s e d unity in Trinity. The numbe r four is intima te ly conne cte d with the proce s s of diffe re ntia tion which be ga nthe whole cos mic dra ma . In Hindu mythology 62 INTRODUCTION TO ES OTERIC AS TROLOGY Bra hma re pre s e nts this s ta ge of ma nife s ta tion. He ha s be e n a s s igne dfour he a ds .This is ve ry s ymbolic. In huma n cons titution, the lowe r qua te rna ry compris ing the phys ica l body, e the ric double , a s tra l body a nd the lowe r me nta l body, is s a id to dis a ppe a r a fte r e ve ry inca rna tion, whe re a s the highe r tria d cons tituting the ca us a lbody, the intuitive body a nd the s piritua l body is the pe rma ne nt re pos itory of huma n mona d. Ca nce r re pre s e nts tha t s ta ge of diffe re ntia tion whe re the highe r tria d ga ve ris e to the lowe r qua te rna ry. Bra hma 's four he a ds a re s ymbolic of this qua te rna ry. But his he a ds a ls o function on othe r le ve ls ; the y wa tch the four dire ctions , a nd the y conta in the four Ve da s , e tc. Ea ch le ve l of ma nife s ta tion ha s its own s ta te of cons cious ne s s a nd its own pre s iding de ity. As a re s ult of this kind ofla te ra l a s we ll a s ve rtica l diffe re ntia tion, the Ca nce r-a s ce nda ntsa re not only funda me nta lly diffe re nt from one a nothe r e ve n within the s a megroup but the ir te mpe ra me nt, na tura l fa cultie s a nd pa ths of de ve lopme nt a ls o va ry from one a nothe r. The re is no s pe cia l mould of Ca nce r a s ce nda nts . The s pe cia l fe a ture s of Ca nce r will ha ve to be dis cove re d in the inne r life of the individua ls e ne rgizing a nd a ctivizing the ir e ve ry da y e xis te nce . The ce ntra l unifying cha ra cte ris tics of Ca nce r which re ve a l the e s s e ntia lna ture of this s ign ha ve be e n ve rily indica te d a s s a u m y a (ge ntle ), fe minine , a nd wa te ry, ha ving s tre ngth during night a nd re s iding in a pond or on a s a ndba nk. Eve n a s upe rficia l e xa mina tion of the s ea ttribute s re ve a ls how the diffe re ntia te d cons cious ne s s ge tting incre a s ingly involve d a t diffe re nt le ve ls of ma nife s ta tion s uch a s e xote ric, e s ote ric, ca us a la nd the S a k s h i le ve l ha s be e n a ptly de s cribe d by the s e a ttribute s . Wa te r ha s ofte n be e n s ta te d to be the life which inhe re s in diffe re nt forms . Ca nce r is cra b which dwe lls in wa te r but it ofte n come s out of it. It is in fa ct quite common for Ca nce r a s ce nda nts to withdra w from life 's ma ins tre a m a nd to dig hole s , tha t is , to ge t involve d in the world of ma tte r a nd the re by be come e a rthly. Wa te r is formle s s , colourle s s , a nd s o is Ca nce r. According to the s ocie ty a nd e nvironme nt in which the individua l dwe lls , his ba s ic na ture is de te rmine d. The fe ma le principle in na ture , ofte n re ga rde d a s P ra k riti, is the ne ga tive a s pe ctof cre a tion. It functions a s the ve hicle of P u ru s h a . Ca nce rborn would be found to pla y the role of the ve hicle a nd a s s uch the s e CANCER: THE S IGN OF DIZZY HEIGHTS AND P ROFOUNDDEP THS 6J pe rs onswould s urre nde rthe ms e lve s to the circums ta nce s a nd le t the e ve nts mould the m. The y do not ge ne ra lly wis h to e xe rt the ir own influe nce ; ra the r the y wa nt to be influe nce d by the circums ta nce s in moulding the ir de s tiny. This howe ve r doe s not s ugge s tthe m to be without like s , e motions a nd pre fe re nce s , ra the r the y a re s o s e ns itive tha t the ir inne r thoughts a nd fe e lings a re cle a rly re fle cte d on the ir counte na nce a nd a ctions . Inde e d the ir ge ntle te mpe ra me nt give s the m a unique ly gra ce ful a ppe a ra nce . The lord of Ca nce r a lwa ys e xpa nds while re ce iving the re fle ction of S un a nd wa ne s in the a bs e nce of it. The S un is clos e ly conne cte d with Ca nce r a nd tha t is why it ha s s e le cte d its hous e , Le o, ne xt to it. This give s a unique qua lity to Ca nce r, the hous e owne d by the Moon. Ca nce r is ca pa ble of re fle cting the highe s t glory of God, of a chie ving a nd a s s uming the noble s t form of divine ma nife s ta tion, a nd of s a crificing e ve ry form of pe rs ona le gotis m a t the a lta r of the highe r tria d; ye t it is a fully individua lis d s ign with full a wa re ne s s of wha t it doe s . As a s piritua lis t Ca nce r-born be come s a n occultis t a s dis tinguis he d from a ps ychic; a s a politicia n he be come s a king ma ke r ra the r tha n the 'king; a s a s ports ma n he is coa ch ra the r tha n a pla ye r; a s a te a che r he is more of a guide ra the r tha n the bully. The s cope of e xpa ns ion a nd growth is imme ns e for the Ca nce r a s ce nde nt: he ca n be gros s ly ma te ria lis tic a nd e ve n dull but he ca n a ls o re a ch out to the ce nte r of e ve rything. In e ve ry ca s e howe ve r the cra bne s s , the e gotis m or the s e lf-a wa re ne s s of the individua l will a lwa ys re ma in in a ction. S ome time s it ma y e ve n look like s e lfis hne s s in e ve ryda y life . It is for this re a s on tha t the a ncie nt s e e rs ha ve not be e n a nonymous in ca lling Ca nce r e ithe r a Bra hmin or a S udra . Thus , in Ca nce r a s ce nde nts , one ma y pe rce ive ma ny contra dictions ra nging from gros s individua lis m to highe s t ge ne ros ity, from comple te idiocy to highe s t unde rs ta nding. Ca nce r is the hous e of the Moon, J upite r is e xa lte d in it a nd Ma rs de bilita te d. The Moon rule s ove r huma n e motions . Unle s s the Moon is s e rious ly a fflicte d, tra nquillity of e motions come s e a s ily to Ca nce r a s ce nde nts .The y ma y be found comple te ly unpe rturbe d e ve n during the highe s t cris is in life . Whe n the ir pe rs ona l de s ire s ,thoughts a nd a s pira tions a re s ubdue d a nd the ir a tte ntion is dire cte d towa rds the unive rs a l s ource of life (S un), the y a re a ,tthe ir be s t. J upite r is the divine a dvis or a nd a s s uch his influe nce in guiding the a s pira nts towa rds the ir divine home is 64 INTRODUCTION TO ES OTERlC AS TROLOGY he ighte ne d unde r Ca nce r. As te a che rs , the s ucce s s of Ca nce r-pe ople is ma rke d. Eve n othe rwis e , the s ign he lps a t the de e pe r le ve ls of me dita tion. Eve n thos e who a re not tra ine d in me dita tiona l pra ctice s could be found re la ps ing into brooding, da y-dre a ming a nd de e p thinking. Emotiona l e xcite me nt, a ggre s s ive de s igns a nd purs uits for s e lf-glorifica tion ma ybe da nge rous for s uch pe rs ons . Though Ma rs is de bilita te d in Ca nce r, it is a yoga -ka ra ka for this a s ce nde nt, be ing the lord of its 5th a nd 10th hous e s . Obvious ly, Ca nce r a s ce nde nts would s ucce e d we ll if the y come out of the ir pe rs ona l s e lf a nd work coura ge ous ly with initia tive in a ctivitie s conne cte dwith the e a rth, or in s uch tra de s a s a griculture , tra ns port,wa rfa re , me dicine a nd me cha nica l e ngine e ring. S ucce s s in the s e s phe re s would be forthcoming ma inly be ca us ethe a ttitude of Ca nce r-pe ople is de ta che d. The y will ma ke ve ry good a dvis ors , le a de rs ,s cie ntis ts , inve ntors a nd e ve n a s pa inte rs . Tra va ils for Ca nce r come s from S a turn, the pla ne t of cons triction. De s ire for committing s uicide come s na tura l to s uch pe rs ons .S a turn be ing the lord of 7th a nd 8th hous e s would a lwa ys induce the individua l to a nnihila te hims e lf. On phys ica l le ve l, it implie s a life f u ll of mis e ry, s orrow, a fflicte d he a lth, a na e mia , de pre s s ive ma nia a nd gloomy outlook, but for a n a dva nce d s oul tre a ding the pa th of withdra wa l, the N v ritti M a rg , S a turn would e ncoura ge a life of re nuncia tion, de dica tion a nd a ltruis tic work for unive rs a l we lfa re . If the cra vings of the s oul ha ve not be e n prope rly e ne rgize d by the Ma rtia n coura ge for s e lf-s a crificing s ocia l a ction, if the e motions ha ve not be e n tra nquillize d by e nlighte ne d de ta chme nt, the re is e ve ry like lihood tha t the Ca nce r a s ce nda nt would ha ve to be a r the cros s quite e a rly in life . His s orrows would be s uch a s none could s ha re it with him, his s pa s msof de pre s s ioncould ha rdly be controlle d a nd his a fflictions would be Ka rmic re tribution which could ra re ly be mitiga te d. Trouble s of s uch pe rs ons ofte n come from the ir ma rria ge . Ordina rily, the y do not de rive common ma rita l fe licity. Not s e xua l incompe te nce but ps ychologica l comple xitie s come in the wa y. Me nta lly the Ca nce r a s ce nda nts a re dyna mic de s pite the ir s e e ming tra nquillity on the s urfa ce . But the y a re una ble to s tick to a point. For this re a s on the y ofte n fe e l m;s e ra ble in monoga mous ma rita l re la tions . Fide lity is not ne ce s s a rily a t s ta ke but de e p roote d dis s a tis fa ction with common routine CANCER: THE S IGN OF DIZZY HEIGHTS AND P ROFOUNDDEP THS 65 of life drive s Ca nce r a wa y from the ma rria ge bonda ge . Once the y a cquie s ce d in it, e ithe r the y would s e e k divorce , try to run a wa y from it or cre a te intole ra ble ps ychologica l comple xitie s which a re not conducive to ma rrie d love . Ca nce r a s ce nda nts a re unha ppy ma rrie d pa rtne rs , not be ca us e the y de libe ra te ly choos e to cre a te unha ppine s s for the pa rtne rs but be ca us e the y the ms e lve s fe e l mis e ra ble a nd the re by tra ns fe r the ir unha ppine s s to the ir pa rtne rs . Unde r ce rta in circums ta nce s the s e pe rs ons would ofte n pos tpone the ir ma rria ge s or ha ve la te ma rria ge s . While not ha ving the de s ire d de te rmina tion to a cce pt the re s pons ibilitie s of ma rrie d life , the y do not wis h to e nte r we dlock but ha ving ple ntiful of s e xua l urge the y a re not a lwa ys a ve rs e to cla nde s tine a ffa irs . The y ma inta in a pos ture of re s pe cta bility a nd pine for ma rria ge . The y look for s ome a ffe ction, wa nt the compa nions hip of oppos ite s e x but ha ve unde fme d fe a r re la ting to ma rria ge . The y look forwa rd to it a s long a s it is not re a lize d; no s oone r it is in s ight, the y wis h to be out ofit. The y a re good a s love rs but mis e ra ble a s ma rrie d pa rtne rs . Ha ving pos s e s s e dthe pa rtne rs the y be gin dis liking the m be ca us e of the cons tricting influe nce which the s ta ble re la tions hip might produce in the ir life . S uch ma rria ge pa rtne rs a re ofte n s uita ble s ubje cts for a ca re ful ps ychologica l a na lys is . S imila rly, the s e pe rs ons ha ve tre me ndous a ttra ction for ma te ria l pros pe rity, conve nie nce s of life a nd pos s e s s ions a nd worldly a mbitions , but the ir a chie ve me nts would ma ke the m mis e ra ble . It is ve ry inte re s ting to wa tch the working of the mind of Ca nce r individua ls . The y go from a ccomplis hme ntto re nuncia tion a nd from re nuncia tion to a ccomplis hme nt a ga in. This is a ne rve -wre cking bus ine s s .Unle s s re nuncia tion is de ve lope d, mis e ry, ince s s a nttrouble a nd pe rma ne nt crucifixion would be the ir lot. Ca nce r a s ce nda nts ha ve a n uncommon re la tions hip with Ve nus ia n pe rs ons . As lord of the 4th a nd 11th hous e s from it, Ve nus is intima te ly conne cte d with Ca nce r. Emotiona lly Ca nce r a s ce nda nts would be e nta ngle d with thos e who a re on the P ra v ritti M a rg - - th e worldly pe ople -to whom the e a rthly a tta chme nts a re importa nt. Ordina rily, Ca nce r pe rs ons de ve lop intima cy with de ba uche e s ,pe rve rts , drunka rds , ma nia cs a nd the de pra ve d. As s ocia tion with s uch pe rs ons would be the re e ve n if the Ca nce r a s ce nda nt is hims e lf a n e volve d s oul. As a doctor he ma y ha ve to re s tore the ir me nta l a nd phys ica l he a lth a nd a s a re ligious 66 INTRODUCTION TO ES OTERIC AS TROLOGY guide he ma y ha ve to bring the m ba ck to the pa th of holine s s . S uch re la tions hips ma y de ve lop a s a re s ult of s trong e motiona l ups urge e ithe r ca us e d by te mpora ry infa tua tion, ma te ria l gifts or by the de s ire to he lp a rous e d by a de e p s e ns e of compa s s ion. A pure s oul doe s not de ride the fa lle n one s . A s e ns e of duty is ingra ine d in Ca nce r born a nd his frie nds de pe nd upon him for wha t the y ge t--s e ns a tion, gra tifica tion, tre a tme nt, guida nce a nd ins pira tion. Ca nce r pe ople a re a lwa ys cha nging. Luxurious circums ta nce s s urrounding the m or mis e ra ble e xis te nce confronting the m, both bring out s ome ne w dime ns ions of the ir pe rs ona lity. Trouble s a nd tribula tions fa cing the m a im a t a nnihila ting the ir s e lfis h e gotis m a nd a t re nding a s unde r th,e oute r ve ils from the ir Inne r life . In e ve ry ca s e the Ca nce r individua ls would pine for the una tta ine d. The y a lwa ys de s ire tha t which is be yond the ir re a ch a nd thus the y a re pe re nnia lly dis s a tis fie d with the ms e lve s . Eve n on a chie ving ce rta in pos itions the y wa nt to move to the ne xt highe r s ta ge .The chrys a lis ha s to ta ke ma ny forms be fore it be come s a butte rfly. This proce s s provide s much ma te ria l for the ir thought, for re colle ction a nd writing me moirs ofte n with the a im of s e lf-glorifica tion. Whe n this proce s s is outwa rd-turne d, the Ca nce ra s ce nda ntsmight induce gre a t s ocia l cha nge s . Quie tly a nd pe rs is te ntly the y would work for a diffe re nt s ocia l orde r. The y a re e ffe ctive politicia ns producing a nd s olving ne w proble ms of s ocia l e ngine e ring: the y a re s ucce s s ful te a che rs e na bling s tude nts to ope n out the ir la te nt qua litie s a nd the y a re e mine nt s cie ntis ts ma king ne w dis cove rie s a nd inve ntions . As a n a rtis t the Ca nce r individua l would be gin a ne w s chool. Dis cove ring the hidde n la ws of na ture a nd unve iling the powe rs la te nt in huma n be ings a re importa nt cha ra cte ris tics of Ca nce r a s ce nda nts . J upite r a s the lord of the 9th a s we ll a s of the 10th from the 9th provide s e normous s cope for the e xpa ns ion of Ca nce r a s ce nda nts .Give n a s a tis fa ctory pos ition of Ma rs (lord of the 10th, ha ving h is e xa lta tion s ign in the hous e of mys tic de pth, na me ly, Ca pricorn), the individua l could a lwa ys go on unfolding ne w dime ns ions of his pe rs ona lity, ofte n re a ching to the dizzy he ights of e mine nce . But to hold ba la nce the re , he ha s to go on ris ing highe r, othe rwis e he might ha ve a fa ll. As a politicia n he will ha ve to be a lwa ys a le rt of his the pa rty pos ition, a s a s cie ntis t he CANCER: THE S IGN OF DIZZY HEIGHTS AND P ROFOUNDDEP THS 67 will ha ve to be e ve r working in his la bora tory a nd a s a s piritua l te a che r he would s e e k highe r a nd highe r initia tions . In this wa y the re is s cope for limitle s s e xpa ns ion for a Ca nce r a s ce nda ntbut he will a lwa ys be re s tle s s . Ofte n one he a rs s uch pe rs ons compla ining of life be ing ve ry e xa cting a nd the re be ing no pe a ce a s long a s one is a live in this world. Fa tigue a nd ne rvous e xha us tion a re common to s uch pe rs ons . Cha rt NO.1 is ofP a ndit J a wa ha rla l Ne hru who wa s a typica l Ca nce r a s ce nda nt.The multi-dime ns iona l e xpa ns ion of his pe rs ona lity is wide ly Ra hu As cdt. Moon Cha rt NO.1 14th Nove mbe r 1889 J upite r Ke tu S un Me rcury Ve nus S a turn (R) Ma rs known. Ne hru wa s a gre a t tra ve lle r a nd he a ls o e xplore d the de pths of s cie nce , philos ophy a nd re ligion. He wa s a de e ply re ligious pe rs on but he wa s a lwa ys e ntre nche d in gros s ma te ria lis m. He wa s a gre a t ps ychologis t, tha t is why he could comma nd powe r to s uch a n e xte nt. He wa s a ls o involve d with ma ny pe rs ons of unde s ira ble cha ra cte r. He trie d to cre a te a ne w s ocie ty a nd improve the lot of individua ls . He hope d to a chie ve a pe a ce ful coe xis te nce for the whole of the huma nity. He wa s a lwa ys dis s a tis fie d. His he a rt wa s ne ve r a t re s t. No a chie ve me nt wa s too gre a t from him. He wa s de e ply dis s a tis fie d with hims e lf, with his s urroundings a nd with his pa rtne rs in diffe re nt wa lks oflife . De void of occult a tta inme nts a nd of s piritua l light, he ha d his ine vita ble fa ll which towa rds the e nd of his life s e rious ly a ffe cte d his he a lth. Ma rs in the 3rd hous e ga ve him gre a t coura ge a nd initia tive ma king his life a s ucce s s from ma te ria l s ta ndpoint but he ha d no brothe r or a ny colla te ra l frie nd. Me rcury a nd Ve nus in the 4th a nd the S un in the 5th e na ble d him to write his me moirs a nd re colle ctions a dmira bly we ll. J a wa ha rla l Ne hru ha d a n a fflue nt a nd a s ucce s s ful life but he fe lt tha t this world wa s too s ma ll for him. Tha t wa s his dis s a tis fa ction a ris ing from his a s ce nda nt, the ba s ic cha ra cte r of his ce ntra l motiva ting force . 68 INTRODUCTION TO ES OTERIC AS TROLOGY Cha rt No.2 is of a n a rtis t who ha d a va rie d life . He wa s born in a rich fa mily but in his la te r life he be ca me poor. He wa s a re nowne d pa lmis t which la te r on he ga ve up for his own pe rs ona l re a s ons .He ha d a gift for pa inting which he would ra re ly do a nd tha t a ls o not for bus ine s s . He ha d a la rge numbe r of frie nds a nd ha d ve ry ma ny inte re s ts in life but he did not follow a nyone of the m s ys te ma tica lly for long. He wa s a n a s ce tic to s ome e xte nt. He wa s a ba che lor but not a ve rs e to fe ma le compa nions . He wa s de e ply dis s a tis fie d with life ; he did not s tick to his frie nds or to a ny job. De e ply dis s a tis fie d, highly e gotis tic, ins ta ble a nd difficult to work with, this ge ntle ma n ha d gre a t ps ychic fa cultie s ; he wa s a ps ychologis t too. His whole life wa s full of e xpe rie nce s ; he wa s a bundle of a dmira ble qua litie s but none of the s e ha d be e n s ys te ma tica lly de ve lope d. He ha d ce rta inly s e e n dizzy he ights a s we ll a s dis ma l de pths . Ma rs Ra hu S a turn I As cdt. Moon Cha rt No.2 11th Nove mbe r 1911 Me rcury J upite r S un Ke tu Ve nus Cha rt no. 3 is of a young s cie ntis t. He ha s cha nge d his ca re e rs e ve ra l time s a nd a t e ve ry cha nge he ha s done be tte rtha n be fore . He ha s pra ctica lly le ft his fa mily me mbe rs a nd his country. He ha s a n inve ntive ge nius . He is quick in ma king frie nds , but ifhe wis he d he could a ls o a nnoy a nyone S un Ve nus Me rcury I Ra hu S a turn Moon As cdt. Cha rt No.3 22nd Ma rch 1933 I Ma rs J upite r Ke tu CANCER: THE S IGN OF DIZZY HEIGHTS AND P ROFOUND DEP THS 69 ve ry quickly. He ha s ma ny s kills . His ma lTie d life is not s mooth. Afflue nt, but his he a rt is dre a ry. Ofte n he e xpre s s e s a fe e ling of gre a t lone line s s . To s um up, Ca nce r a s ce nda ntsha ve e xpa ns ive pe rs ona lity. But the y a r~ a lwa ys di·s s a tis fie d. Tra va ils of the ir life come from ma rria ge a nd othe r kind of re s trictions ove r the ir life . Ma te ria lis m will dis cipline thos e pe rs on. The y a re ca pa ble of re a ching dizzy he ights in life but ofte n the y fa ll to gre a t de pths , throwing to dus t a ll the ir a tta inme nts . As a n occultis t, the Ca nce r a s ce nda nts ca n s ucce e d we ll. Othe rwis e , the ir life could be a bundle of frus tra te d e xpe rie nce s . Ca nce r a s ce nda nts e xpa nd from unity to dive rs ity a nd in this proce s s of diffe re ntia tion a nd e xpa ns ion the y ofte n ge t los t in the inte ns ity of da rke r de pths unle s s the y a re a ble to re ce ive the s ola r occult light in a bunda nce . ~ ~l C H A P TE R 1 l LE O : TH E IN D IV ID U A LIS A TIO N S IG N LEO, which is La tin for lion, inde e d re ve a ls a ve ry clos e re la tions hip be twe e n the king of the fore s t a nd thos e who a re born unde r this s ign. Whe n you look a t a lion, you a re thrille d a t its ma je s tic a ppe a ra nce .Life force vibra te s through e ve ry s ine w of it, tre me ndous light s cintilla te s through its e ye s , a nd ove rpowe ring ma gne tic s tre ngth ra dia te s from a ll ove r its body. S o doe s the Le o-a s ce nda nt. He ha s a s trong cons titution, a ma je s tic ga it a nd a ve ry force ful pe rs ona lity. In ma ny a ncie nt s cripture s , the lion is re pre s e nte da s a de e ply occult s ymbol. In the India n s cripture s Lord Ma ha de va is clothe d in a lion's s kin. Yoga Ma ya , Durga , Ka li a nd ma ny othe r fe ma le de itie s re pre s e nting the Na ture 's ne ga tive cre a tive powe rs ha ve ofte n lion a s the ir ve hicle . Gre a t s e e rs a nd s a ge sof a ncie nt India including Adi S a nka ra cha rya , the gre a t cha mpion of non-viole nce , s a t on lion's s kin while e nga ge d in de e p me dita tion. The Gre e k he ro He rcule s , s on of Ze us , while s ubmitting bims e lfto the orde rs of Eurys the us a t the bidding of the De lphic Ora cle kille d the Ne me a n lion a s the firs t a ct, the s kin of which he a fte rwa rds a lwa ys wore . The Lion Ga te a t Myce na e , the lion hunt-da gge r de picting the fight be twe e n huma n individua ls a nd lions , a nd the wa ll s culpture of a lion hunting s ce ne from the pa la ce of As s urba nipa l of the Nine ve h civiliza tion ca nnot be brus he d a s ide me re ly a s pie ce s of a rtis try. The compound cre a ture S phinx with a lions 's body but ofte n with the fa ce of a ma n, ra m or a ha wk is a profoundly e s ote ric s ymbol de picting LEO: THE IN DIVIDUALI S ATION S IGN 71 the proce s sof' individua liza tion"; the occult proce s s by which the na ture 's e ntitie s , or the lowe r a nima ls tha t is , the common a nima ls like e le pha nt, hors e , ca t, dog, e tc., be come huma n e gos is e ve n toda y a clos e ly gua rde d s e cre t. As trologica lly, the 5th Bhava re pre s e nts the cre a tive urge of the Cos mic Ma n, K a la P u ru s h a . The 5th s ign of the zodia c is intima te ly conne cte d with this Bha va . This ca n be indire ctly s e e n from its s ymbol &l which to a gre a t e xte nt re s e mble s a living s pe rm e a ge r to unite a nd procre a te . It is the re fore logica l to e xpe ct tha t Le o-born individua ls ha ve gre a t cre a tive urge a nd tre me ndous a s pira tion to grow a nd multiply, to e xpa nd a nd de ve lop. The ir cre a tive fa culty is e xpre s s e d a t a ll le ve ls of ma nife s ta tion. Eve n on the phys ica l pla ne , the y ha ve gre a t s e xua l pote ntia l. The y inde e d re pre s e nt thos e e gos tha t move ra pidly on the pa th of involution, of cours e without forge tting the ir divine a nce s try. The y a re re s tle s s , full oflife -force , a lwa ys e a ge rto e xplore ne w a ve nue s , to e s ta blis h ne w ra mifica tions a nd to inte rpre t a ne w the me a ning of e xis ting things a nd re la tions hips . Divine ma nife s ta tion within the time s pa ce pa ra me te r s ymbolica lly re pre s e nte d a s fore s t ofte n provide s the fie ld for its a ctivitie s whe re it ca rrie s out its mis s ion of procre a tion, prote ction a nd guida nce . For this ve ry re a s on, one finds .tha t Le oindividua ls a re ide a l (though pos s e s s ive ) fa the rs , powe rful though dicta toria l rule rs , a ble a dminis tra tors , fa r-s ighte d pla nne rs but occa s iona lly s e lfis h a nd uncompromis ing brute s . Le o ha s be e n a s s igne dby a ncie nt s e e rsthe title of P ra ja p a ti. J upite r a s we ll a s Bra hma a re a ls o give n this title . Etymologica lly, this word me a ns the prote ctor of the followe rs . Etymologica lly, this word me a ns the prote ctor of the followe rs ; it ma y indire ctly e ve n me a n the lord of cons cious ne s s .Mythologica lly, P ra ja pa tis cre a te d the world in the ir own ima ge . The y a re Archa nge ls . Wha te ve r might ha ve be e n the connota tions a nd implica tions of this word, a t le a s t one things is e vide nt, tha t the gre a t powe rs s uch a s Bra hma , J upite r a nd Le o re fle ct s ome ofthe domine e ring tra its of the Logos , the God Almighty. The y a re rule rs of the ma s s e s . The y a re le a de rs of the ne w a ge ; the y a re he ra lde rs of a ne w cycle of e volution. From this , it follows tha t the Le o-born ma y be orgina l, inte lle ctua l a nd s a viour of the ma s s e s . The s e pe rs ons cha mpion the 72 INTRODUCTION TO ES OTERIC AS TROLOGY tra ditiona l va lue s a nd a ncie nt culture s . But the y fe e l mis e ra ble in e xe cuting orde rs promulga te d by othe rs . The y will be e a ge r to la y down rule s for othe rs , the y ma y e ve n be va lia nt comma nde rs with s upe rb s tra te gy but the y would pre fe r s uicide to ca rrying out dicta te s of othe rs . The y ma y re fus e to follow othe rs hows oe ve r e mine nt the la tte r ma y be . Eve n whe n de fe nce le s s a nd poor, the y ma y forgo s upport a nd s uccour from othe rs . Le o-pe rs ona lity s we lls unde r re s pons ibility; not phys ica l e xha us tion but ps ychologica l frus tra tion de s troys his life -force . The 5th s ign is intima te ly re la te d to the five pointe d mys tic s ta r. P rima rily it is a s piritua l s ign. It re pre s e ntsthe Divine Ch.ild a lwa ys holding the ha nd of its Fa the r in he a ve n but impe tuous ly jumping in the world of ma tte r. It is like a de vout Chris tia n pilgrim ze a lous ly a cquiring highe r s ta tus , cons tructing a bigge r ma ns ion a nd working for gre a te r re nown. Le o-a s ce nda nts ris e ve ry high in the ma te ria l world though the y a lwa ys wis h to be a s s ocia te d with re ligous a nd s piritua l life . Le o re pre ~nts tha t s ta ge of ma nife s ta tion whe re cons moge ne s is a nd a nthropoge ne s is be ga n in the a lre a dy cre a te d time - s pa cedime ns ion. For diffe re nt le ve ls of ma nife s ta tion Ae the r, Air, Fire , Wa te r a nd Ea rth we re cre a te d a nd for huma n me ta bolis m e a rs , s kin, e ye s , tongue , a nd nos e be ca me ne ce s s a ry. S o tha t the ma crocos m a nd microcos m could re ma in in cons ta nt re la tions hip a t a ll le ve ls , the fa cultie s of he a ring, touch, form, s upple ne s s a nd s me ll we re a ls o produce d. As a re s ult of the s e e le me nts a nd the ir corre s ponde nce s a t diffe re nt le ve ls of ma nife s ta tion, Le o controls e xte ns ive ly a ll the s e le ve ls whe re time a nd s pa ce ha ving be e n cre a te d provide ba s e s for the e me rge nce of concre te s ha pe s a nd forms . It is the re for no s urpris e tha t the Le o pe ople a re pla nne rs ca pa ble of e xpre s s ing in concre te te rms ma ny a bs trus e a nd difficult ide a s . The y ca n e ve n ga in va lua ble e xpe rie nce s from crude a nd unha ppy e ve nts of life . The Le o-a s ce nda nts ma y be s e e n working a droite ly on s ubtle proble ms of life whe the r the s e a re re la te d to phys ica l s cie nce s , ps ychologica l a nd ps ychic de ve lopme nts of the individua l or to concre te a nd te chnologica l proble ms re la ting to e ngine e ring, indus try or e conomics . In s ome ca s e s ,the s e individua ls a re pos s e s s ive pa re nts e xpe cting tha t the LEO: THE INDIVIDUALIS A nON S IGN 73 loya lty of the ir childre n s hould not e xte nd be yond the m. Be ca us e of the ir s ha rp inte lle ct a nd imme ns e ca pa city to inte rpre t a nd a da pt e ve nts a nd re la tions hips to the ir a dva nta ge , the Le o-born a re s ucce s s ful la wye rs , diploma ts a nd politicia ns but the y a re like ly to be cra fty, cunning, ma noe uvring a nd de ce itful. Extre me ly s e lfis h a nd occa s iona lly e ve n murde rous , the y ma y ris e to divine he ights or s toop to be a s tly de pths . In this wa y, one finds tha t the s cope of e xpa ns ion for Le o-a s ce nda nts is ve ry e xte ns ive . One s upre me qua lity of Le o is s udde nne s s . Intima te ly conne cte d with S un a nd Ma rs , the S un be ing its lord a nd Ma rs be ing the lord of its 4th a nq 9th hous e s , it is na turul to e xpe ct tha t mos t of the importa nt e ve nts in the life of a Le o-a s ce nda nt s hould ha ve a n e le me nt of s urpris e a nd s udde nne s s .The s e pla ne ts pre cipita te the ir re s ults quickly, ins ta nta ne ous ly a nd the re fore we ma y find Le o-pe ople s ucce e ding in s udde n, a ggre s s ive a nd ins ta nta ne ous fronta l a tta cks . Outs poke nne s s is the ir virtue . In life , ofte n be ne fic influe nce s come to the m unhe ra lde d, a lmos t a s a s urpris e to the ms e lve s . P hilos ophica lly one knows tha t Truth da wns ins ta nta ne ous ly. It is not a gra dua l proce s s : it doe s not ha ppe n a s a re s ult of dis cipline a nd pre pa ra tion. From the pla s tic s ta te of things s olidity e me rge s s udde nly; the re is no inte rme dia te s ta ge be twe e n liquid a nd s olid s ta te s . S imila rly, concre tiza tion of a n ide a ta ke s pla ce s udde nly, ins ta nta ne ous ly. Wha t the biologis ts ca ll muta tion ta ke s pla ce without a ny re fe re nce to the pa s t. In the s a me wa y, the life of a Le o-a s ce nda nt e xpe rie nce s a ra dica l tra ns forma tion unhe ra lde d. Whe n this ta ke s pla ce , it comple te ly a lte rs the cours e of his life . This cha nge ge ne ra lly re fe rs to ma te ria l a tta inme nts a nd re la te s to more mone y, highe r s ta tus , a nd gre a te r honour. Inte rna l cha nge sa re ge ne ra lly gra dua l a nd the y ta ke a much longe r pe riod to occur, while cha nge s in the life of a Le o-born a re ma inly re la te d to e xte rna l e nvironme nt. An unha ppy e ve nt in the life of a Le o-born is tha t his ma rrie d life is not ve ry ha rmonious . Apa rt from e mpirica l e xpe rie nce s , one finds a s trologica l jus tifica tion for this fe a ture . S a turn is the bitte re s t e ne my of the S un, the lord of the a s ce nda nt.Lord of the a s ce nda nt a nd the lord of 74 INTRODUCTION TO ES OTERIC AS TROLOGY the 7th hous e a re hos tile to e a ch othe r. J upite r is ge ne ra lly the gre a te s t be ne fic for ma rrie d ha rmony a nd fa mily concord but the Le o-a s ce nda nt ha s no hous e whe re J upite r ca n be cons ide re d a n unmitiga te d be ne fic. And, the Moon, the be s towe r of e motiona l s ta bility, ha s the owne rs hip of the 12th hous e . It is the re fore no s urpris e tha t mos t Le o-a s ce nda nts fe e l a s e ns eof lone line s s , a nd the y cons ide r the ms e lve s not prope rly unde rs tood. The y ke e p to the ms e lve s the ir inne rmos t joys a nd s orrows , ple a s ure s a nd pa ins ; wha t the y s ha re a re me re ly s ome s upe rficia l e xpe rie nce s . S a turn, a pla ne t of cons triction, ma ke s the Le o-a s ce nda nt ve ry unha ppy in a cce pting the obliga tions of a ma rrie d life . Ha rmony in ma rrie d life de pe nds on mutua l re s pe ct a nd a djus tme nts , but Le o is "Me a nd Mine ", the re is no willing a nd na tura l a ffe ction (a s dis tinguis he d from duty) ra dia ting from Le o-a s ce nda nts . S a turn a rous e se gotis tic fe e lings , the ve ry a ntithe s is of ma rrie d ha ppine s s . The S un a nd Ma rs a re fa voura ble pla ne ts for Le o, but the Moon, J upite r a nd S a turn a re not comple te ly s o. The Moon ha s lords hip of the 12th hous e , J upite r tha t ofthe 8th a nd S a turn of the 6th a nd tbe 7t~. Tbe s e pla ne ts the re fore a lwa ys cre a te difficultie s e ve n whe n tbe y be s tow be ne fic re s ults . For s piritua l progre s s of the individua l, a he lpful dis pos ition of a ll the s e five pla ne ts is e s s e ntia l. Ge ne ra lly s pe a king, Le o-a s ce nda nts would not be a ble to a tta in the highe s t s ta ge ofP a ra mha ms a --Ade ptbood. In s pite of the ir ha ving the mos t fa voura ble influe nce from the S un-the S oul of the Unive rs e , a nd Ma rs --the va lour of the Cos mic Ma n, Le oa s ce nda nts a re s o much obs e s s e dwith tbe ms e lve s tha t the y ma y not fmd it e a s y to tre a d the "pa th of withdra wa l". S uch individua ls ma y be a ble to propound the Ve da ntic philos ophy a dmira bly we ll but in the ir pe rs ona l life the y would be ve ry a utocra tic a nd s e lf-ce ntre d. Egotis m would be s o much e ntre nche d in the m tha t the y ma y be pre pa re d e ve n to re nounce the ir ma te ria l a tta inme nts me re ly to ga in th e ir o w n s piritua l s a lva tion. The s tre s s in the ir life would a lwa ys be on th e m s e lv e s e ithe r cons cious ly or uncons cious ly. S ome time s s ome s ort of imba la nce , s plit pe rs ona lity, incons is te ncy a nd contra diction would be found in the Le o-born. Me rcury is fa voura ble for Le o. It is lord of the 11th, the hous e of income ge ne ra tion a nd frie nds hip, a s we ll a s of the 2nd, the hous e of pa trimony a nd s pe e ch.But Me rcury is a n e unuch a nd ha s no s pe cia limpa ct LEO: THE INDIVIDUALIS A nON S IGN 75 of his own but it give s the e ffe ct of thos e pla ne ts with whom it is a s s ocia te d or of the hous e whe re it is loca te d. Me rcury functions like a mirror, or a ma gnifying gla s s inte ns ifying the ra ys of the pla ne ts with which it is a s s ocia te d.But Me rcury functions prima rily on the inte lle ctua l pla ne . As s uch it e na ble s Le o-a s ce nda nts to ha ve a s we e t tongue , ofte n full of wit a nd ca pa ble of impre s s ing e ve n the ir a dve rs a rie s . The s e individua ls a s a re s ult of the ir inte lle ct a nd powe r of e xpre s s ion would be a ble to e a rn much mone y, a la rge numbe r of frie nds a nd we ll-wis he rs a s we ll a s high s ocia l pos ition. Unle s s inte lle ct is we ll cultiva te d a nd the powe r of e xpre s s ion, both of s pe e ch a nd writing, is we ll de ve lope d, the Le o-born would la ck the ir mos t e ffe ctive e quipme nt for forging a pla ce in the world. Ve nus , the lord of luxury, s ocia bility a nd s e xua l re la tions hip, ha s owne rs hip of the 10th, the hous e of profe s s iona l a ctivitie s a nd of the 3rd which re pre s e ntsbrothe rs , s is te rs a nd difficultie s . The a s ce nda nt-lord S un a nd Ve nus a re not fa voura bly incline d to e a ch othe r. The re fore we ma y find tha t the Le o-born pe rs ons s ome time s e ncounte r difficultie s in re ga rd to the ir profe s s iona l a ctivitie s a nd in re la tion to the ir fa mily re la tions , pa rticula rly with the ir colla te ra ls . More ove r, the S un give s life , light a nd wa rmth to othe rs but it doe s not tole ra te colla te ra ls a round its e lf. The re is only one S un in the unive rs e : the re is no que s tion of e qua lity for the S un which is prima rily a pla ne t of a ris tocra cy, hie ra rchy a nd roya lty. In love a ffa irs too, the S un ma y not de ny to its e lf the ple a s ure s of a ha re m whe re it ca n comma nd a nyone to its s ubordina tion a nd s e rvice , but it would not fe e l ha ppy in s ha ring its ple a s ure s in the s pirit of pa rtne rs hip with othe rs . In politics , s uch pe rs onsma y work for the poor a nd for s o ca lle d de mocra cy but in the ir own life the y would be a utocra tic. Ve nus , on the othe r ha nd, is a s ocia l pla ne t. It s ha re s its joys a nd ple a s ure s ; it ha s no ta boos , no re s trictions . The re is a n a ba ndon in the life of Ve nus . The s e ba s ic diffe re nce s be twe e n Ve nus a nd the S un ofte n cre a te proble ms be twe e n the ba s ic urge s of the Le o-a s ce nda nt a nd the de ma nds of his profe s s iona l a nd s ocia l life . It is a ls o found tha t s e x a nd wome n inte rve ne in a n unconve ntiona l a nd indire ct wa y in his life . Le t us ta ke a fe w e xa mple s to illus tra te the a bove principle s . Cha rt No. I is tha t of a s ucce s s fulla wye r in a s ma ll dis trict town. By ha rd work, 76 INTRODUCTION TO ES OTERlC AS TROLOGY dilige nce a nd inte llige nce he a cquire d a high pos ition in s ocie ty. Ma rs in the 11th hous e e na ble d him to e a rn mone y a bunda ntly, but the dis pos ition of Me rcury in the 12th re s ulte d in huge e xpe nditure . He ha d ne ithe r a ny brothe r nor a ny s is te r. He ha d no Ve nus Ma rs Ke tu Cha rt NO.1 7th Augus t 1902 S un Me re . As e dt. S a turn (R) J upite r (R) frie nds e ithe r. A s trong Le onine urge to ma inta in his ide ntity, ofte n ca lle d e gotis m, wa s ve ry much e ntre nche d in his pe rs ona lity. He wa s a Ve da ntin, ve ry re ligious , a nd a be lie ve r in One Unive rs a l Life pe rva ding a ll, but he did not like othe rs to ope ra te on the le ve l of e qua lity--the othe r pe rs on mus t be e ithe r highe r or lowe r to him to ma inta in a ha rmonious re la tion with him. The s trong points in the cha rt, na me ly Ra hu in the 3rd, Ma rs in the 11th a nd be ne fics fla nking the La gna mus t be note d while e va lua ting the cours e of his e ve nts . The S un, lord of the a s ce nda nt in the 12th, is s ignifica nt whe re by ma te ria lly, by wa y of worldly s ta tus ,the pre s e nt life ofthe individua l ma y be cons ide re d ordina ry to a gre a t e xte nt but tte re ma y be s ome occult a tta inme nts in s tore for him. Ra hu Moon Cha rt NO.2 is tha t of a n India n fore ign S e rvice pe rs onne l. He is we ll built, he a lthy, full of vigour but uncompromis ing. He did not ha ve a brillia nt a ca de mic ca re e r, but S a turn Ke tu s udde nly s e cure d a good pos ition in the compe titive e xa mina tion a nd e nte re d the mos t cove te d s e rvice (R) J upite r Moon Cha rt NO.2 IlDe e . 1938 As e dt. Me re . (R) S un Ra hu Ve nus Ma rs in the country. He ha s a fine inte lle ct, a nd whe n he wis he s , he ca n be ve ry s ocia ble too. His ma rrie d life is not s mooth. He ca n ta lk philos ophy, knows the ba s ic re ligious va lue s but doe s not wis h to follow the m in his own pe rs ona l life . He ha s bright s e rvice pros pe cts . Ultima te ly he re tire d a s a S e cre ta ry in the Minis try of Exte rna l Affa irs in India . From the a bove it could be s e e n tha t Le o-a s ce nda nts a re he a lthy, LEO: THE fNDlVIDUALlS ATION S IGN 77 we ll built a nd coura ge ous ,ca pa ble of ta king bold initia tive s in life . De e ply e gotis tic, the y a re inca pa ble of ma inta ining frie ndly re la tions on e qua l te rms with othe rs . The y ha ve fine inte lle ct a nd ca n a tta in much ma te ria l a fflue nce but ha rmony is ofte n wa nting in the ir ma rrie d life . The y a re ca pa ble of be coming re ligious . The y a lwa ys wa nt to e nforce tra ditiona l va lue s a nd conve ntiona l mora lity, though the y the ms e lve s a re not a lwa ys a ble to do the s a me . Le o re pre s e nts the ba s ic life -force on its downwa rd cours e of involution for cre a ting a nd popula ting the s pa ce -time dime ns ion of the ma nife s t unive rs e . It is a profoundly occult s ign but it functions ma inly on the ma te ria l le ve l of cre a tion. C H A P TE R TH E V IR G O 12 AS CENDANT V IRGO a s ce nda nt is frus tra te d. He is cut out for ma te ria l pros pe rity a nd s e ns ua l ple a s ure s . But, he doe s not fe e l ha ppy. As the World Mothe r whom the s ign Virgo re pre s e nts s uffe rs the s ins of the world, s o doe s the Virgo individua l s uffe r the s ins of his pa s t. Inva ria bly the dra ma of crucifixion is mys te rious ly pla ye d a s a re s ult of which his life is full of thorns . In a lmos t a ll ca s e s he is dis s a tis fie d. Though e ne rge tic he ofte n fa ils in life a nd though inte llige nt he is fru~tra te d. Virgo is difficult to compre he nd. This s ign is s o much full of da nge rous pote ntia l tha t in e a rly pe riods it wa s not a t a ll ma de e xote ric. The a ncie nt s e e rs ha d conce a le d this s ign le s t the profa ne mis us e d the powe r ga ine d by its knowle dge . The y did not ta ke Virgo a nd S corpio s e pa ra te ly into cons ide ra tion. The y ha d droppe d out Libra a s we ll a nd ins te a d of the s e thre e s igns the y ha d ke pt only one . It wa s done s o in orde r to prote ct the common ma n from the da nge rous knowle dge of this s ign which might pe rma ne ntly da ma ge his own life a s we ll a s of thos e who ca me in his conta ct. We mus t the re fore a pproa ch this s ign with gre a t ca ution. Virgo is the only huma n s ymbol a mong the twe lve s igns of the zodia c. Ge mini is more a n a ttribute of huma n union the n a pe rs ona lity. Virgo re fe rs to a ma ide n, not a .ma rrie d fe ma le a dult. The s ignifica nce of this s ymbol be come s cle a r by cons ide ring Virgo a s the pe rs onifica tion of World Mothe r. The conce pt of World Mothe r is unive rs a l. J a g a d a m b a , La dy Fa tima a nd Virgin Ma ry a re re ga rde d a s World Mothe rs in diffe re nt re ligions . In As ia n mythology, this conce pt is e s s e ntia lly a cos mic s ymbol. It re pre s e nts the mothe r of a ll gods a nd me n. S he is the Virgin Mothe r THE VIRGO AS CENDANT 79 be ca us e he r cre a tive s timulus is not a re a ction to the pos itive ma le principle . S he is m o th e rly towa rds a ll me n without a ctua lly be coming a mothe r. S he is ra the r the s e ns itivity of mothe rhood which e na ble s he r to ide ntify he rs e lf with he r childre n. Without a ctive co-ope ra tion of World Mothe r cla irvoya nt occultis ts ha ve ofte n s ta te d tha t the e xpa ns ion of ma nkind might ha ve be e n difficult. In Hindu s cripture s s he is known a s P rith v i---th e Ea rth, A d iti---th e Ce le s tia l S pa ce ,P a rv a ti---th e Mothe r of a ll gods a nd me n. S he is a Mothe r without a fa the r; s he is Cos mic Mothe r. S he is more the principle of mothe rhood tha n the form of it. In Gre e k mythology s he a s s ume s the role of P a lla s Athe ne . S he s pra ng from the he a d of Ze us fully grown a nd a rme d. S he is pe rs onifie d wis dom. S he is Mine rva of the Roma ns . Hindu godde s s S ita , born to Empe ror J a na ka , fully grown while he wa s ploughing the fie ld, ha s be e n a pe rs onifica tion of World Mothe r. He r ma rke d s imila rity with the Gre e k P a lla s Athe ne is notice a ble . Gos pe ls of S t. Ma the w a nd S t. Luke de s cribe Virgin Ma ry conce iving J e s us by the powe r of the Holy S pirit. An unde rs ta nding of this re la tions hip be twe e n the Virgin a nd J e s us would re ve a l one of the gre a te s t mys te rie s of this s ign of the Zodia c. All the s e s cripture s ca nnot be jus t nurs e ry ta le s . The ir de e pe roccult mys te rie s ca n be re ve a le d only to high Initia te s . But e ve n a s trologica lly w7 find a gre a t s imila rity be twe e n the live s of the s e ce le s tia l be ings a nd thos e born unde r the cons te lla tion of Virgo. Virgo a s ce nda nts a re a ls o mis e ra ble . The ir ide a lis m, the ir ma rtyrdom, the ir dre a ms a re more e nvigora ting tha n the ir cripple d, re s tricte d a nd ma te ria lis tic life . Virgoborn individua ls a re dis s a tis fie d with the ir pre s e nt e nvironme nt a nd the y pine for wha t is not. If the y a re s piritua lis tic, the y a re ma rtyrs for a n ide a l, for s piritua l re ge ne ra tion of the s ocie ty or for producing a s upra me nta l le ve l of cons cious ne s s . As ma te ria lis ts , the y would s trive for more e xte ns ive powe r, highe r s ta tus in life a nd for a la rge r numbe r of huma n 80 INTRODUCTION TO ES OTERIC AS TROLOGY conque s ts . Wha te ve r the oute r e xpre s s ion, the Virgo-born individua ls a re a lwa ys dis s a tis fie d with e xis ting circums ta nce s . The wa y Virgo influe nce s the individua l huma n be ings is ve ry difficult to de s cribe . Diffe re nt principle s tha t ope ra te on individua ls a re not prope rly unde rs tood s o fa r. We a re told tha t B u d d h ic cons cious ne s s ope ra te s be yond the le ve l of inte lle ct. Whe ne ve r a ny impuls e is re le a s e d a t this le ve l, it pe rva de s the whole pe rs ona lity of the individua l. P a lla s Athe ne of the Gre e ks a nd the Godde s s S a ra s va tiof the Hindus pe rs onify this B u d d h ic principle . The y a re inde ntica l with Virgo a t this le ve l of ma nife s ta tion. The re fore Virgo is a ls o s a id to be the s ymbol of P rimordia l Fe minine Cre a tive P owe r. Any ripple in the dis pos ition of Virgo re le a s e s ve ry powe rful force s on cons icious ne s s . Eve ry note on the s ubje ctive , the inne r le ve l, mus t a ppropria te ly ma nife s t its e lf in due cours e . P s ychologica lly, the inne r na ture of ma n is his ps yche which in Gre e k mythology pe rs onifie s huma n s oul. Etymologica lly, the word p~che me a ns bre a th, life , s oul. On the e s ta blis hme ntof prope r re la tions bip with the ps yche de pe nds the inte gra tion of pe rs ona lity of the individua l. If this is not a chie ve d, his pe rs ona lity would be s chizophre nic. It will s ignify imba la nce be twe e n his thoughts , fe e lings a nd a ction. For inne r quie titude a nd tra nquillity, the gra ce of the Virgin is e s s e ntia l. This is why the Hindus wors hip Godde s s S a ra s va ti. La o-tze a dvis e d a cquis ition of inne r powe r a nd confide nce through the pos s e s s ion of Ta u by occult me a ns a nd White Ma gic. As trologica lly, unle s s the individua ls ha ve a tta ine d pe rfe ct inte gra tion with the ir inne r na ture which ha ppe ns only a t a n a dva nce d s ta ge of the S oul's growth, Virgo-a s ce nda nts a re ps ychopa thic pe rs ona litie s . During the proce s s of 'individua tion' or ga ining inte rgra tion, the individua l ha s to pa s s through va rious pha s e sof ps ychologica l de ve lopme nt. The re fore , Virgo-born a re not of a ny s pe cific mould. The y a re a t diffe re nt s ta ge s of inne r inte gra tion implying va rying de gre e s of ps ychologica l imba la nce . This ge ne ra lly cre a te s a djus tme nt proble ms for the m. One ofte n wonde rs whe the r J e s us Chris t wa s not crucifie d be ca us e of his ina bility to a djus t with his s ocia l e nvironme nt. In fa ct, crucifixion is jus t a nothe r na me of s ocia lpe rs e cution a s a cons e que nce of pe rs ona lity ma la djus tme nt. The glory of this ma la djus tme nt lie s in the ide a l inducing this s ocia l difficulty. THE VIRGO AS CENDANT 81 Ma da me H.P . Bla va ts ky give s s ome ve ry inte re s ting fe a ture s of Virgo. S he e mpha s ize s the importa nce of de e pe r re la tions hips be twe e n this cons te lla tion a nd the e a rth whe n s he s ta te s tha t As tra e a , Godde s s of J us tice a nd la s t of the de itie s to fors a ke the Ea rth ha s be e n Virgo, the cons te lla tion of the zodia c. Bla va ts ky e ve n s ugge s ts the pe riodica l re nova tions ofthe Ea rth with re ga rd to its contine nts intima te ly a s s ocia te d with ris e a nd fa ll of civilis a tions to be linke d with the influe nce of Virgo which a ccording to he r is due to Virgo's ins e pa ra te ne s s from Le o, the s ign tha t pre ce de s it a nd from the P le ia de s a nd the ir s is te rs the Hya de s of which Alde ba ra n is the brillia nt le a de r. It ma y be note d in this conte xt tha t Ta urus conne cte d with the s e s ta rs is the 9th s ign from Virgo a nd Le o is the 12th. Bla va ts ky a ls o quote s Era rd Mollie n, a Fre nch s a va nt, a s s a ying tha t Virgin (Ka nya ) re pre s e nte d Durga , one of the mos t a ncie nt godde s s e s of India . Endors ing the vie ws of S wa mi T. S ubba Row, s he me ntions tha t Virgo re pre s e nts S h a k ti (P owe r) pe rs onifie d by M a h a m a y a who re pre s e nts the s ix prima ry force s in Na ture (s ynthe s ize d in the 7th). The s e powe rs a re a s give n be low: (i) P a ra s h a k ti: Lite ra lly the gre a t or the s upre me force or powe r. It me a ns a nd include s powe rs of light a nd he a t. (ii) J n a n a s h a k ti: The powe r of inte lle ct, of re a l wis dom or knowle dge . It ma nife s ts in four forms whe n pla ce d unde r the influe nce or control of ma te ria l conditions . The s e a re powe rs of the mind (a ) to inte rpre t our s e ns a tions , (b) to re ca ll pa s t ide a s a nd future e xpe cta tions , (c) to form pe rs is ting conne ctions be twe e n va rious s e ns a tions a nd to ge ne ra te the notion or the ide a of a n e xte rna l obje ct, a nd (d) to conne ct one 's ide a s toge the r a nd thus to ge ne ra tethe notion of s e lf or individua lity. Whe n J n a n a s h a k ti is libe ra te d from the bonda ge of ma tte r, it ta ke s the form of (i) cla irvoya nce a nd (ii) ps ychome try. (iii) Ic h e h a s h a k ti: The powe r of the will which s e ts in motion s uch mus cle s a s a re re quire d for a ccomplis hme nt of de s ire d obje ct. (iv) K riy a s h a k ti: The mys te rious powe r of thought which e na ble s it to produce e xte rna l, pe rce ptible , phe nome na l re s ults a nd which is ma nife s t by its own inhe re nt e ne rgy. 82 fNTRODUCTION (v) K u n d a lin i S h a k ti: TO ES OTERIC AS TROLOGY It is the Unive rs a l Life P rinciple which is e ve rywhe re ma nife s t in Na ture . (vi) M a n tra s h a k ti: P owe rs of le tte rs , s pe e ch a nd mus ic. From the a bove it s hould be a ppa re nt tha t Bla va ts ky a s s igns a ve ry powe rful pos ition to Virgo. By prope r knowle dge of how to us e the s e powe rs it is pos s ible for Virgo-a s ce nda nts to ha ve tre me ndous ps ychic powe rs . By de ve loping the m the y ca n a cquire e normous powe r for the ms e lve s , or the y ca n e ve n s ubjuga te othe rs to the ir own will. This a ls o e na ble s the s e individua ls to be ve ry e fficie nt me diums for conta cting the de nize ns of the othe r world. Virgin is Ma ha ma ya ; the boa t, fire a nd a ha ndful of fre s hly cut pa ddy a re the s e conda ry s ymbols of Virgo. While dis cus s ing the a lche mic the ory of inte gra tion of pe rs ona lity, Ca rl G. J ung a ffirms the ide ntity be twe e n the Ea rth a nd the Virgin, the s ixth s ign of the zodia c. He ve ry e xpe rtly e s ta blis he s the re la tions hip be twe e n the inne r ma n, the e xte rna l world a nd the s ta uy s ky. To e xpre s s how vibra nt ha s be e n the s pirit of Virgo, he quote s Ba s ilius Va le ntinus to s a y tha t "the Ea rth wa s not a de a d body but inha bite d by the s pirit which is the life a nd s oul of the Ea rth. All cre a te d things e ve n the mine ra ls re ce ive the ir powe rs from the s pirit of the Ea rth. The s pirit is life , it is nouris he d by the s ta ra nd give s nouris hme nt to a ll living things which it s he lte rs in its womb". Thus one ma y e xpe ct tha t the re is nothing be yond the re a ch of Virgo. The s cope of de ve lopme nt of the Virgo pe rs ona lity is imme ns e but it is ne ve r fully de ve lope d. In a lmos t a ll mythologie s , the boa t ha s be e n give n a s pe cia l s ignifica nce . The Roma ns ha ve Cha ron who fe rrie d the s ouls of the de a d ove r the wa te rs of the S tyx a nd Ache ron. In the Bible me ntion ha s be e n ma de of the De luge a nd the tra ns porta tion of s e le cte d s pe cie s of birds , a nima ls a nd huma n be ings to s a fe ty. In Hindu s cripture s , Lord Va iva s va ta Ma nu a t the bidding of Vis hnu built a s hip to s a ve the s e ve n Ris his from the Gre a t De luge . This ma y s ugge s t tha t the boa t in which Virgo, the Godde s s of the Ea rth is s e a te d, is a n importa nt s ymbol. It s a ve s e a rthly cre a ture s from s inking. De luge is a proce s s of pe riodica l re nova tion. Through the boa t, e s s e ntia l ingre die nts of Na ture we re s a ve d by Ma nu, 83 THE VIRGO AS CENDANT Noa h a nd Cha ron, whe ne ve r s e rious ca ta s trophe s be s ie ge d the world or the s oul of the individua l. On the s a me a na logy, Virgo-a s ce nda nts s hould a lwa ys be pre pa re d for the de s truction of the unre a l, unimporta nt, a nd illus ory a nd for the prote ction of the e te rna l, e s s e ntia l a nd the re a l. S e rious e motiona l cris e s mus t come in the ir live s . Life mus t s e e m to be e nding. But from this de luge or pe rs ona l cris is , the divine s pa rk-within (Ma nu) mus t prote ct tha t which is va lua ble . Mothe r Ea rth will not le t he r proge ny be de s troye d without a ny purpos e . Boa t a ls o s ignifie s gre a t tra ns forma tions in life ; ma rke d cha nge s a t the le ve l of cons cious ne s s mus t occur in the life of Virgo-born. Though s uch cha nge s a re a ccompa nie d by imme a s ura ble pa in, Virgo-a s ce nda nts mus t be pre pa re d for it. It s hould be re me mbe re d tha t Virgo is As tra e a , the Godde s s of J us tice , holding a pa ir of s ca le s in one ha nd a nd a s word in the othe r. Ya va na cha rya de s cribe d Virgo a s holding fire in one ha nd but the s ignifica nce of fire wa s cle a rly indica te d. Ofte n it is cons ide re d a s F o h a t, the Cre a tive Ene rgy, which s ubs is ts in a ll forms of ma nife s ta tion. "The re is not a thing or a pa rticle in the Unive rs e which doe s not conta in in it la te nt fire ." Fire is the mos t mys tic of a ll the five e le me nts , a s a ls o the mos t divine . Bla va ts ky comme nts on fire thus : "Fire is a te rm which compre he ndsAll. Fire is the invis ible de ity, the Fa the r, a nd the ma nife s ting light is God, the S on a nd a ls o the S un. Fa the r-in the occult s e ns e --is a e the r,a nd a e the ris born of motion, a nd motion is the e te rna lda rk invis ible Fire ...Thus fire on our pla ne , is s imply motion, or life ." This e xpla na tion offrre complica te s the s ymbology to a gre a t e xte nt. But whe n Bla va ts ky s a ys tha t "Fire be a rs the s a me re la tion to wa te r a s S pirit to Ma tte r", the s ignifica nce of Virgo be come s compre he ns ible . Virgo is in this s e ns eprima rily a ma te ria lis tic s ign, be ing wa te ry-Virgo s itting in a boa t on a rive r. The mis s ion of the s ign howe ve r is to ca rry the divine s pa rk, fire , or s pirit to a highe r le ve l of ma nife s ta tion. This e xpla na tion is s upporte d by Ge offre y Hods on. He e mpha s ize s 84 INTRODUCTION TO ES OTERJ C AS TROLOGY the dua l s ignifica nce of fire in the s a cre d la ngua ge ' "Whe n de s tructive , it re fe rs to the hype rcritica l a ttribute s a nd a ctivitie s of the huma n mind. Whe n a s ource of illumina tion, a s upon a mount or a pilla r offire guiding through the da rkne s s , it re fe rs to the s ublima te d cre a tive force in ma n, s ome time s ca lle d the S e rpe ntFire , by me a ns of which the da rkne s s of the unillumine d, worldly s ta te of mind is dis pla ce d by the light of wis dom." The A th a rv a Veda a ls o ide ntifie s Ka ma de va with Agni. Wha t principle in ma n will be e ne rgize d a nd vivifie d by Virgo would de pe nd upon the s ta ge of e volution of the na tive . Whe the r fITere pre s e ntspa s s iona l na ture , divine inte llige nce , S e rpe nt Fire or the he a d of the Cos mic Ma n a s indica te d in M u n d a k a U p a n is h a d , in a ll the s e ca s e s it would be intima te ly conne cte d with the cre a tive fa cultie s of Virgo, irre s pe ctive of the fa ct tha t the fie ld of the a ctivity is procre a tion or me nta l a ctivity or s piritua l re ge ne ra tion. It is a s a re s ult of this cre a tive fa culty tha t Virgin is holding in he r ha nd fre s hly ha rve s te d pa ddy pla nts . In a mys te rious wa y, a lmos f a ll Virgo-a s ce nda nts s uffe r a s a re s ult of s ome fire burning within the m; in s ome ca s e s it is the lus t for fle s h; in a nothe r, the que s t for a rtis tic a nd me cha nica l pe rfe ction, a nd in the third ca s e , it ma y be the de s ire to build a Ne w J e rus a le m on this huma n la nd. The s e pe rs ons a re e xtre me ly s e ns itive . The y a re fire d with e xce s s ive a mbition. The y a re ze a lous . The y wre ckle s s ly s truggle to a chie ve powe r, pos ition a nd pre s tige . The y cra ve for ma te ria lis tic ga ins . Whe n the y fa il, ofte n a s a re s ult of Ka rmic re tribution, the y fe e l de pre s s e da nd de je cte d. A s e ns e of frus tra tion re s ults dire ctly from the fITe of cra vings . Whe the r the cra ving is for huma n or for divine va lue s , it is imma te ria l in this conte xt. Le a rne d a s trologe rs ofte n cons ide r tha t Virgo-a s ce nda nts a re born to tra ns port the ms e lve s to a highe r le ve l of ps ychic e xis te nce , to vivify the ir la te nt fa cultie s through diffe re nt cha nne ls of e xpre s s ion a nd to le a d a ze a lous a nd e nthus ia s tic life . The s e individua ls ofte n go to the inne r core of things a nd a tte mpt to bring tha t out. This ma ke s the m unha ppy be ca us e the y fmd tha t the conte mpora ry world doe s not a ppre cia te the ir e nde a vours . This is frus tra ting. But in s uch a ctivitie s whe re cre a tion, orga niza tion a nd a dminis tra tion a re conce rne d, the s e pe rs ons ofte n e xce l othe rs . THE VIRGO AS CENDANT 85 The ir gre a te s twe a kne s s is the ir pa s s iona l na ture . The s e pe rs ons do not ge t e nough re cognition for the ir e fforts . S e lf-dis cipline come s a t a ve ry la te s ta ge of de ve lopme nt for Virgo-born. Ordina rily, the s e pe rs ons a re a rtis tic, mus ica l, good s tory write rs , poe ts , pa inte rs , e ngine e rs ; the y a re a bove the a ve ra ge whe re inte llige nce ----me cha nica l or a rtis tic-is re quire d, but a s fa r a s the ir s e xua l mora lity is conce rne d the y ha ve ofte n a turbule nt pha s eof it which s ome time s tra ns gre s s e sa ll s ocia l conve ntions a nd limita tions . Ve nus , lord of the 2nd a nd 9th hous e s from it ofte n be s tcws ma te ria l we a lth a nd s e ns ua lple a s ure s ; if Ve nus fa ils , the Moon doe s s o. Cla s s ica l a s trologica l te xts ha ve ofte n hinte d tha t s uch pe rs ons a re much ma rrie d one s ha ving wome n of highe r s ta tus a s the ir s e xua l pa rtne rs . Though ve ry inte llige nt a nd ha ving s pe cia l gift for lite ra ry a nd a rtis tic work, Virgo-a s ce nda nts ra re ly s hine in the s e fie lds . The s e s ubje cts re ma in me re ly a s hobbie s with the m. The y like the job of cre a tive a dminis tra tion a nd e ngine e ring. The y dis like routine pre occupa tions .The y a re good whe re inge nuity, origina lity a nd powe r of e xpre s s iona re re quire d. But the y dis like a ll forms of routine work involving s ubordina tion. The y ofte n cla s h with the ir s upe riors . The S un, the roya l pla ne t, a s lord of the 12th hous e ha ving its e xa lta tion s ign in the e ighth s ign from Virgo a nd its de bilita tion in the s e cond from it is not ve ry fa voura ble for Virgo a s ce nda nts . Ge ne ra lly s pe a king, Virgo is not a s piritua l or a re ligious s ign. S uch pe rs ons who ha ve this s ign a s the ir a s ce nda nt ma y howe ve r ta ke up re ligious s tudie s a s a me a ns of s e lf-e xpre s s ion. The y ma y s tudy yoga to de ve lop the ir me nta l ca pa city. Na tura l s piritua lis m re s ulting from J upite ria n influe nce is ofte n la cking in s uch ca s e s . Unfrie ndly Ma rs be ing lord of the 3rd a nd 8th hous e s produce s s udde n a dve rs e re s ults . S udde n outburs ts of e nthus ia s m for a ny huma nita ria n ca us e or for s ocia l improve me nt ma y a ris e in the he a rt of the Virgo-born but the outcome of s uch a ctivitie s ma y not be ve ry s a tis fa ctory. Accide nts , s ome time s fa ta l, ma y ta ke pla ce in the live s of Virgo-a s ce nda nts but ge ne ra lly the y s urvive s uch blows . INTRODUCTION 86 TO ES OTERIC AS TROLOGY The be s ttha t Virgo-a s ce nda ntsca n do is to unde rs ta ndthe me cha nis m of ma crocos mic e volution a nd the role of individua ls in it. De libe ra te a cts of huma n goodne s swithout a ny pe rs ona lca lcula tion s hould be cultiva te d. All type s of ba d compa ny s hould be e s che we d.Dis like of the routine work s hould be ove rcome a nd e xce s s ive a mbition kille d. The following cha rts illus tra te s ome of the points dis cus s e d a bove . Cha rt NO.1 s hows a n a mbitious pe rs on who is e xtre me ly a nd vita lly a ctive . How to forge a ne w a nd be tte r pla ce on e a rth is his ge ne ra l a ttitude . He ha s la nde d prope rty a nd fa ctory e s ta blis hme nts unde r his pos s e s s iona nd Ke tu Cha rt NO.1 8th Nove mbe r 1921 Moon S un Me rcury As ce nda nt Ma rs , S ta tum J upite r Ve nus , Ra hu he is inte lle ctua lly a ls o ve ry cre a tive . He ha s a good gove rnme nta l pos ition but his re la tions hip with his s upe riors le a ve s much room for improve me nt. He doe s not like the routine work but pre fe rs tra ve lling a nd lia is on work. The 7th hous e a ffa ir is not ve ry s a tis fa ctory. The e xte nt of his a mbition is a ls o unlimite d. Ve nus Me rcury S un Ma rs Ke tu Moon Cha rt NO.2 23rd April 1923 J upite r Ra hu As ce nda nt S ta tum Cha rt NO.2 re pre s e nts a s obe r Air Force office r known for his inte grity, inte llige nce a nd inge nuity. He is ve ry s ocia l a s we lL THE VIRGO AS CE DA T 87 He a tta ine d a good pos ition e ve n a s a young ma n, ha d love ma rria ge a nd ros e to a high pos ition. But with e ve ry promotion, diffe re nce s with his s upe riors incre a s e d s o tha t ultima te ly he le ft the gove rnme nt s e rvice a nd took up priva te bus ine s s . His inte llige nce , ha rd work a nd inge nuity ha ve be e n giving good divide nds in his s e lf-e mployme nt. But he re ma ins dis s a tis fie d in life . To s um up, Virgo is de e ply mys te rious a nd da nge rous ly ma te ria !. P e rs ons born unde r this s ign could ha ve gre a t me s me ric a nd ps ychic powe rs but ofte n the y a re ma te ria lis tic e ve n in the us e of the s e powe rs . The ir inte llige nce is s ha rp. The ir ca pa city for ha rd work is gre a t. The y s uffe r due to e xce s s ive ze a l a nd e xce s s ive a mbition. Gove rnme nt s e rvice a nd routine a s s ignme nts a re ofte n frus tra ting to the m. Expe rime nta tion in s e lfle s s s e rvice give s the m ne ce s s a ry re orie nta tion in life which is ge ne ra lly a dva nta ge ousto the m in the long run. It is the s ign whe re Ka rmic re tribution is a t its ma ximum. C H A P TE R ~ ~ LIB R A : ""~ 13 TH E D Y N A MIC O F TH E C O S MIC B A LA N C E DANCE LIBRA, the s ign of ba la nce , conce a ls profound de pths . The s e ve nth s ign of the zodia c is by no me a ns s imple . The s ymbol of it is a s difficult a s its implica tions . An unde rs ta nding of the mys te rie s of this s ign is lia ble to provide the ke y to the na ture of a la rge numbe r of pe ople which might be us e d for the good or for ha rming the m. P roba bly it wa s for this re a s on tha t the s ign wa s not e ve n ma de e xote ric for a ve ry long time . It ha s b"'e e n s a id tha t the ma in ca us e for this s e cre cy wa s the fa ct tha t tre me ndous powe r wa s conce a le d in this s ign which could be us e dfor the a dva nce me nt of huma nity a s we ll a s for its a nnihila tion. The s a fe us e of this knowle dge de pe nde d upon s piritua l e volution of the individua l pos s e s s ing this knowle dge . But our huma nity ha s ye t be e n e volving; in the re a lm of occultis m it is s till in its infa ncy. Tha t is why the true na me of the s e ve nth s ign is not ye t give n out to the world of inte lle ct. The re a l me a ning of this ca n only be intuite d which come s with the de ve lopme nt of Buddhic cons cious ne s s . The va rious na me s s o fa r give n out for this s igns a re only s ugge s tive . The na me s s uch a s T a u li (we ighe r), V a n ik a ( me rcha nt), Y u k a (tha t which joins ) a nd T u la (S ca le ) give n in the a ncie nt a s trologica l s cripture s do not e nlighte n the s tude nts a bout the true s ignifica nce of the s ign. The y a re more blinding tha n re ve a ling. Much a bout this s ign ha s be e n le ft to the intuition of the s tude nt. One mus t the re fore try to turn the s e cre t ke y of the inne r knowle dge s e ve ra l time s be fore its true me a ning could be compre he nde d. Obvious ly the re fore our ta s k in de s cribing the ba s ic urge s of the Libra a s ce nda nts a nd the true na ture of s uch e gos is e xtre me ly difficult a nd da nge rous . LIBRA: THE DYNAMIC BALANCE OF THE COS MIC DANCE 89 It is not without re a s on tha t a lmos t a ll Libra a s ce nda nts s how powe rful conflicting force s ope ra ting on the m. Inwa rdly the y a re volca noe s . The ir mind-principle is ove r a ctive . The y ~re ve ry s e ns itive to e ve ry cha nge occurring in the e xte rna l world. The Libra pe ople a re e xtre me ly cons cious of the impa ct of the e xte rna l world on the ir ps yche . The y a re ge ne ra lly a wa re of the ir ps ychologica l re a ctions to the world of phys ica l re la tions hips . As a n ide a l condition, the re is pe rfe ct ba la nce be twe e n the ce ntripe ta l a nd the ce ntrifuga l force s , tha t is be twe e n the force s going from within to without a nd vice -ve rs a a nd ope ra ting on the individua l. In ordina ry life howe ve r this ba la nce is difficult to a tta in. In s uch ca s e swe find tha t the individua l is te rribly re pre s s e d.His e motions a re s urpris ingly controlle d ofte n giving the impre s s ion tha t he is ins e ns a te but in fa ct it is the inne r powe r of the e go controlling the e xte rna l vibra tions tha t give s this impre s s ion. This urge to control the e xte rna l ripple s by the inne r e qua nimity is ofte n s o gre a ttha t the unfa thoma ble la te nt fa cultie s of the Libra a s ce nda nts re ma in conce a le d, a ndi the y do not ge t prope r opportunity for the ir e xpre s s ion. The ir tre me ndous S oul-powe r is te rribly s uppre s s e d. As a re s ult of this condition the y a re ve ry much dis s a tis fie d with the e xis ting circums ta nce s . In a lmos t a ll ca s e s the y a re e xtre me ly unha ppy with the ms e lve s a s we ll a s with the s ocie ty in which the y live . This is the turmoil ins ide the Libra born. Outwa rdly, howe ve r the y s how s upe rb quie titude . The y a ppe a r ba la nce d in the ir s ocia l be ha viour. The ir counte na nce is ca lm. The y a re ve ry pois e d. De s pite the volca no within, s uch individua ls a re s a ne ,he a lthy, loya l a nd ve ry cons cie ntious citize ns . The y a re ve ry much pre occupie d with the ir s ocia l obliga tions . Apa rt from the fa ct tha t the re is a te nde ncy of ba la nce be twe e n the inne r a nd the oute r force s ope ra ting on the individua l, the re is a ls o a te nde ncy to ba la nce the individua l's like s a nd dis like s , de s ire s a nd a ve rs ions a s we ll a s his s ocia l obliga tions a nd re s pons ibilitie s . At time s the re fore one fmds the Libra a s ce nda ntsunhe s ita tingly be coming ma rtyrs for the ir fa mily, s ocie ty, or the country in which the y live . It s hould howe ve r be note d tha t the s e force s a re ve ry powe rful, s upre me ly s ubtle a nd difficult to control a nd ma na ge . The s e tra its of Libra a s ce nda nts cle a rly de mons tra te the pos s ibility 90 INTRODUCTION TO ES OTERIC AS TROLOGY of the ir ps ychologica l imba la nce . This ma y ca us e imme ns e ha rm to the s ocie ty in which the y live . This could howe ve r be controlle d by de ve loping the a bs orptive ca pa city for the gre a t s piritua l force s flowing through the s ign. Tha t is , the Libra a s ce nda nts mus t dire ct the ir a tte ntion towa rds a cquiring the te chnique of a s s imila ting s piritua l powe r. The y mus t le a rn Yoga . The y a re ca pa ble of doing s o. The y a re s uite d a dmira bly we ll for this pra ctice . In the a bs e nce of s uch controls it is be tte r tha t the la te nt powe rs a re not ta ppe d. It is unive rs a lly a cce pte d tha t the colos s a l de s tructive powe r of Adolf Hitle r would ha ve incre a s e d ma nifold if he we re a wa re of the e normous occult powe r a t his comma nd . India ha s a lre a dy s e e n how Ma ha tma Ga ndhi us e d his s oul-e ne rgy to s ubjuga te , s ubordina te a nd be nd individua ls a nd orga niza tions to a cce pting wha t he wa nte d. If uncons cious ly motiva te d individua ls could produce s uch re s ults , a cons cious knowle dge ofthe la te nt powe rs in the Libra a s ce nda ntscould ma ke the m s upe r-dicta tors a nd powe rfull a utorcra ts : It wa s to s a ve this e ve ntua lity tha t the a ncie nt s e e rs ha d give n out only te n s igns of the zodia c to the profa ne . During tha t pe riod the s e ve nth s ign wa s highly e s ote ric a nd the y ha d ve ile d it by uniting Virgo a nd S corpio a s one . It is s a id tha t the a ncie nt Gre e ks · got a n inkling of it a nd the y e s ta blis he d Libra a s the s e ve nth s ign. Virgo a nd Libra s o fa r cons ide re d a s two in one we re ma de to re pre s e nt 'dire ctly a nd s ymbolica lly the prime va l dua l ma n a nd his s e pa ra tion into two s e xe s '. During this re forma tion of the zodia cs , Ma da me H.P . Bla va ts ky ha s s ta te d, Libra wa s a dde d a s the twe lfth s ign, though it is s imply a n e quilibra ting s ign. This re forma tion took pla ce a t the be ginning of the Le muria n a ge whe n the . he rma phrodite huma nity wa s s e pa ra te d be twe e n two s e xe s which a rous e d in the m the fe e ling of a ffe ction, love , ca re a nd s ympa thy for the oppos ite s e x. The s e noble r s e ntime nts a nd e motions provide d the prote ctive s hie ld to the ma nkind. The s e s e ntime nts a cte d like the Gua rdia n Ange l to the young huma nity. Tha t is why a little of the e s ote ric a s trologica l knowle dge conce rning the Libra s ign wa s ma de e xote ric a t tha t time . But huma nity ha s not s o fa r a chie ve d re ma rka ble progre s s in a ltruis m a nd s piritua lis m. Unle s s tha t is done , the re a l me a ning of Libra will not be give n out. A little conte mpla tion would indica te tha t the ba la nce a chie ve d in LIBRA: THE DYNAMIC BALANCE OF THE COS MIC DANCE 91 the Cos mic Da nce by Na ta ra ja ha s s ome inne r conne ction with the s e ve nth s ign of the zodia c a nd his s ta nds till pos ture . This M u d ra (pos ture ) of the ce le s tia l da nce r re pre s e nts tha t s ta ge of divine cre a tion whe n the imme ns e ly vita l a nd dyna mic s piritua l powe rs flowing outwa rd without s e e king a nything for its e lf ha s be e n a ctiva te d a t s uch a s pe e dtha t it give s a n outwa rd a ppe a ra nce of s tillne s s though inwa rdly it is functioning a t a tre me ndous s pe e d.The Divine Da nce r a t this s ta ge is functioning a t s uch a high s pe e d, fa s te r tha n the lightning, tha t he s e e ms pois e d s till a nd ba la nce d. The ba la nce ---ha rmony, rhythm a nd pois e --a chie ve d by Na ta ra ja in his Cos mic Da nce s pe cia lly a t the mome nt of his s ta nds till pos ture s e e ms to re s e mble the cha ra cte ris tics of the s e ve nth s ign of the zodia c. The s tillne s s or the ba la nce of Na ta ra ja a chie ve d a t this mome nt is the re s ult of the tre me ndous s pe e d a t which he is functioning. The the ory of re la tivity a s e nuncia te d by the mode m s cie ntis ts s ugge s ts tha t a n obje ct moving a t the · s pe e d of light would a ppe a r s ta tiona ry. But if the obje ct ha s s pe e d fa s te r tha n a nything known s o fa r, wha t would be its condition? The fa ct is tha t the dyna mic s tillne s s of the Cos mic Da nce r is the re s ult of the te rrific s pe e d a t which he is moving. At tha t mome nt of dyna mic s tillne s s , the re is s ignifica nt ba la nce a s we ll a s move me nt. S hiva in tha t pos e is s hown with fla ming ha lo a round his body which is s ugge s tive of the dyna mic na ture of the s itua tion. It is a n a ura e le ctrica lly s urcha rge d with highly e xplos ive s piritua l pote ntia lity. Fire is the e s s e nceof e xis te nce a t a ll le ve ls of ma nife s ta tion, from the s ubtle s t s piritua l to the crude s t phys ica l. Obvious ly, the Libra a s ce nda ntsa re re fle ctions of this s ta ge of cos mic ma nife s ta tion. The y a re e xtre me ly s e ns itive to e ve ry a s pe ct of the ir life . If the y a re cons cious of the ir s piritua l na ture , the y a re vita lly conce rne d with it; if the y a re ma te ria lly incline d, the y would be fully involve d in it. As the Lord S hiva da nce s ,his right foot crus he s the dwa rf, the s ymbol of ignora nce , but the s a cre d Godde s s Ga nga , the pe rs onifica tion of divine knowle dge , s ta nds on one of the s ymme trica lly s ta nding locks of the Lord with he r ha nds joine d in a dora tion. This s ymbol is ve ry s ignifica nt for Libra s ign. The crus hing of the dwa rf a nd re s urre ction of the Ga nga a re importa nt ite ms in this ima ge . At this mome nt, the Cos mic Da nce r ta ke s s te p to crus h 92 I TRODUCTION TO ES OTERIC AS TROLOGY ma te ria lis m which is s ymbolize d by the dwa rf, the ignora nce a nd to give right pla ce to wis dom, tha t is , to s piritua lity. From this , one conclude s tha t the Libra a s ce nda nts irre s pe ctive of the ir pa tte rn of life mus t e xpe rie nce ce rta in mome ntous e ve nts which a re inte nde d for the a nnihila tion of the ir ma te ria lis tic prope ns itie s s o tha t the divine knowle dge might e nlighte n the m. In his two uppe r ha nds the Lord ca rrie s His D a m a ru --th e drum s ha pe d like a n hour-gla s s --a nd fire , the s ymbol of life . Both the s e a re purifying a ge ncie s which de s troy the dros s a nd purify life . Time a nd fire a re e s s e ntia l for e ve ry tra ns forma tion in life . But a ll cha nge s a re trouble s ome . This condition is re fle cte d in the ca s eof Libra pe ople .Almos t in a ll ca s e 's ,the Libra pe ople s uffe r in life which of cours e ma ke s the m pure r, s piritua lly s pe a king. The two lowe r ha nds of the Lord a re in ble s s ing m u d ra . This s ignifie s tha t a ll Libra a s ce nda nts do re ce ive the Lord's ble s s ing. Whe n the s pa n of life e bbs out, the Libra individua .~doe s ge t the divine be ne diction which ofte n s e e ms in life a s dis illus ionme nt. In this wa y, the re a l s ymbol of Libra s e e ms to be the Cos mic Da nce of the Lord S hiva in his Na ta ra ja form. Libra is ve ry incompre he ns ible . It is ve ry difficult to de cide whe the r it is a ma te ria lis tic s ign or a s piritua lis tic one . In thi~ conne ction it ha s be e n s a id tha t it re pre s e nts the inte rs e ction of the ce ntrifuga l a nd the ce ntripe ta l force s in na ture . The s e two force s a re a lwa ys ope ra ting on e ve rything tha t e xis ts in na ture . The proportion of the s e force s howe ve r diffe rs in diffe re nt things . Ce ntrifuga l e ne rgy is tha t which ha s be e n trying to move out, gus h forth. It re s e mble s the pa th of involution, the M a rg P ra v ritti which is the proce s s of involve me nt in ma tte r. Unde r the influ(;nce of this e ne rgy one is involve d in procre a tion, multiplica tion, propa ga tion, ge ne ra tion e tc. S uch individua ls a lwa ys ha nke r a fte r ma te ria l pros pe rity. On the othe r ha nd, a s a re s ult of the ce ntripe ta l te nde ncy, the cons ious ne s s of the individua l e nde a vours to pe ne tra te the ve il of the phys ica l a nd the s e e n in orde r to dis cove r the unde rlying na ture of things , the inne r ca us e of the oute r phe nome na . Whe re the s e two te nde ncie s me e t, the re would be a n e quilibrium whos e dire ction would be difficult to de te rmine . LIBRA: THE DYNAMIC BALANCE OF THE COS M1CDANCE 93 Ce ntrifuga l force s le a d the individua l towa rds ma te ria l a tta inme nts , whe re a s the ce ntripe ta l force s would guide the ne ophyte to philos ophica l re s igna tion ca us e d by ins ight into the occult. It is e xtre me ly difficult to ca te gorize Libra a s ce nda nts . For e xa mple , it is e xtre me ly difficult to ca te gorize Ma ha tma Ga ndhi e ithe r a s a ma te ria lis t or a s piritua lis t. Why the Libra a s ce nda nts s hould be full of conflicts is not ve ry difficult to unde rs ta nd. We ha ve s e e n a bove tha t the s igns of Virgo a nd ' S corpio we re s e pa ra te d only with the introduction of Libra . In this wa y Libra s ta ndsbe twe e nVirgo a nd S corpio. S corpio is the s e lf-s tinging ins e ct, s e lfis h, crude a nd ungra te ful. But Virgo re pre s e nts the World Mothe r s a crificing he rs e lf for the we lfa re a nd growth of huma nity. Virgo s ta nds for a ll the noble qua litie s of huma n be ings ; S corpio for a ll tha t is c~de . In the s truggle be twe e n s piritua lity (Virgo) a nd ma te ria lity (S corpio), Libra ma inta ins the ba la nce .In e ve ryda y life the re fore Libra ma y be found ha ving conflict be twe e n the s e two s igns . The Libra born a re not s imple a nd re la xe d individua ls . Inwa rdly, the y ma y be s te wing thopgh outwa rdly the y ma y look compos e d. The e s s e ntia l cha ra cte ris tic of Libra is the unde rcurre nt of conflicts . The de pth of Libra conflict ca n be fe lt in a nothe r wa y. The cos mic e volution be ga nwith diffe re ntia tion. The firs t diffe re ntia tion wa s be twe e n M o o l P ra k riti (P rimordia l Ma tte r) a nd D a iv i P ra k riti (Cos mic Ide a tion). As a n inte ra ction of the s e two principle s , a ll s ubs e que nt le ve ls of ma nife s ta tion took pla ce . This proce s s continue d upto the lowe s t de pth. This point is re a che d whe n involution in ma tte r is comple te a nd e volution to S pirit ha s not ye t s ta rte d. As trologica lly this s itua tion is s ugge s te d by S a turn, the pla ne t of ma te ria lis m, be ing e xa lte d in this s ign a nd the S un, the pla ne t of divine illumina tion, be ing de bilita te d in Libra . This a ls o e xpla ins s piritua l los s de s pite fa voura ble opportunitie s . Ma ha tma Ga ndhi los t ma ny glorious opportunitie s for occult a dva nce m~'nts be ca us e he re ma ine d too much pre occupie d with ma te ria l things . S imila rly Adolf Hitle r, ca pa ble of unde rgoing s e ve re s tdis cipline a nd a us te rity, fa ile d to a rous ede e pe rs piritua lis m in hims e lf be ca us eof s uch oppos ing te nde ncie s . The Libra a s ce nda ntsa re ofte n much mis unde rs tood pe rs ons .More ove r, whe ne ve r the S un a nd S a turn a re loca te d toge the r in Libra , pa rticula rly if 94 INTRODUCTION TO ES OTERIC AS TROLOGY it ha ppe ns to be the a s ce nda nt,the individua l is lia ble to s uffe r from a cute conflicting ide ologie s ofte n bringing s chizophre nic s ymptoms . S imila r re s ults ma y be e xpe cte d e ve n whe n the Moon a nd Ra hu a re the re . Ve nus is the lord Libra . Me rcury is the lord of its 9th hous e . A combina tion, conjunction or a s pe ctof the s e pla ne ts ma ke s the individua l a rtis tic, s pe cia lly a n a rt critic. He is ofte n ve ry proficie nt a s lite ra ry re vie we r. His s pe cia l gift would be in s kille d cra fts ma ns hip, me cha nica l e ngine e ring, logica l re a s oning a nd in s pe cia l e ngine e ring proble ms . But logica l na ture de void of intuition ofte n ma ke s the individua l he a ds trong, pre judice d a nd e a ge rto e s ta blis h his own s ta ndpoint. Cla iming inte lle ctua l s upe riority, not ne ce s s a rily on s ound founda tion, is a n importa nt tra it of this s ign. In ma rrie d life , unle s s the pa rtne r is a ggre s s ive , pos itive a nd full of pa s s ion, the Libra a s ce nda nts fe e l mis e ra ble . The y de s ire the ir s e xua l s kill to be a ppre cia te d; the y a re ofte n boa s tful of the ir virility; the y e xpe ct e a s y s ucce s s with the oppos ite s e x. Fide lity in pa rtn'e rs hip is not a s trong point of Libra a s ce nda nts ;the y a re much s orry for the los t opportunitie s . The y a re quite ke e n to ha ve cla nde s tine a ffa irs . But the y do not ha ve coura ge to jus tify the ir mis de e ds which the y like to conce a l a s fa r a s pos s ible . Eve n ma rria ge s a re ofte n pe rforme d without much publicity; the de s ire to s ugge s t tha t the ir ma rita l re la tion ha s be e n P la tonic ha s not be e n wa nting unde r the influe nce of this s ign. Any profe s s ion whe re inte lle ct a nd logica l mind is re quire d would s uit the Libra a s ce nda nts . The s e pe rs ons a re good in ca rrying out ins tructions of othe rs , or in e xpre s s ing a nd de ve loping the ide a s propounde d by the ir s upe riors . Whe n the ins tructions , whe the r from the 'Inne r Voice ' or from the e xte rna l bos s , ha ve be e n cle a r, dis tinct a nd pos itive , the Libra a s ce nda nts ha ve be e n a ble to ca rry out the orde rs a ccura te ly, me ticulous ly a nd with a ma rtyr's ze a l Ge ne ra lly s pe a king, the Libra a s ce nda ntsa re not poor; whe the r the y ca n a cquire ple nty of mone y or not would de pe nd upon othe r conditions . Compa re d with pe rs ons born unde r s imila r s ocia l circums ta nce s ,the Libra a s ce nda nts would be much be tte r off. The y s hould howe ve r ta ke pre ca ution a ga ins te xha us tion, de pre s s ion,a na e mia a nd a ccide nts .Fa s ting LIBRA: THE DYNAMIC BALANCE OF THE COS MIC DANCE 95 s hould be ge ne ra lly good for s uch pe rs ons . Cha rt I is of a n e xce lle nt che mica l e ngine e r who s e cure d firs t cla s s a ll through his ca re e r. He a ls o s e cure d a topra nkingjob. Ea rne d we ll a nd got a fa mily with childre n but he s uffe rs a cute ly from blood pre s s ure a nd a nxie ty ne uros is of a type which ba ffle s e ve n ps ychia tris ts . In this conte xt the pos ition of S a turn with J upite r a s pe cting Moon pos ite d with Ra hu in La gna , a s we ll a s S a turn's a s pe ct on Me rcury a nd Ma rs s hould be note d. Ve nus Ke tu Me rcury Ma rs S un Cha rtNo.I 31s tJ a nua ry 1992 J upite r S a turn As cdt. Moon Ra hu Cha rt II is of a ma n who is inte llige nt a nd he fe e ls tha t he ha s mis s e d ma ny opportunitie s in life . The S un, Moon a nd Me rcury in La gna a s pe cte d by J upite r ha s give n him a good s oul a nd a ve ry coope ra tive wife . S a turn with Ke tu in the 2nd hous e , howe ve r, ha s be e n ba d for his [ma nce s , J uipte r (R) Ra hu Ma rs Cha rt No.II 12th Nove mbe r 1928 Ve nus S a turn Ke tu As ce nda nt Moon S un Me rcury though from fore ign s ource s he is like ly to ge t s ome we a lth. Ma rs , the lord of the 7th a nd the 2nd pos ite d in the 9th ha s give n in his life a gre a t importa nce to his wife a nd to we a lth, a s we ll a s to re ligious a ctivitie s . As s uch he ha s pe rforme d ma ny difficult a nd a us te re re ligious pilgrima ge s . 96 INTRODUCTION To s um up, Libra TO ES OTERIC AS TROLOGY is tha t dyna mic ba la nce which is a tta ine d by Na ta ra ja in his Cos mic Da nce . It is the mid-point be twe e n S piritua lis m a nd ma te ria lis m. Inte lle ct of Libra a s ce nda nts is ve ry s ha rp. It is the s ign a t which be gins the P a th of Withdra wa l which is ma de pos s ible in s ubs e que nt re inca ma tions . The re fore , in s ome wa y, the life of Libra pe ople 'is a pre pa ra tion for the forthcoming a rduous uphill journe y of the s oul. C HA P TE R S C O R P IO : THE S E R P E N T 14 S E A T O F THE F IR E UNDOUBTEDLY the true s ignifica nce of S corpio a s ce nda nts ca n only be re ve a le d indire ctly through a lle gorie s , s ymbols a nd othe r e s ote ric hints a nd s ugge s tions .It is wide ly known a mong s chola rs tha t a long with Virgo a nd Libra , S corpio fonns the mys te rious trio whos e true me a ning wa s withhe ld for a long dura tion. Eve n now, one ha s to dig de e p into fa ble s a nd s cripture s in orde r to obta in s ome light on this cons te lla tion. S corpio, the e ighth s ign of zodia c re pre s e nts de a th (the hidde n a nd the unknown) a s pe ctof K a la P u ru s h a , the Cos mic Ma n. A Gre e k fa ble re la te s S corpio with the de a th of Orion, the fa mous gia nt a nd hunte r. Orion wa s ve ry boa s tful a s we ll a s ve ry lus ty. His e gotis m a nd virility a s we ll a s the powe r to invoke S un God we re we ll known. As a price of be trotha l to Me rope , the da ughte r of Oe nopion, the King of Chius , he cle a re d the is la nd of a ll the wild be a s ts but the king did not wa nt to ma rry his da ughte r to him. He ma de Orion intoxica te d a nd put his e ye s out which howe ve r he re cove re d by propitia ting the S un. Boa s ting of his powe rs to La tona (da ughte r of a Tita n) a nd Dia na (da ughte r of J upite r) tha t he ha d powe r to kill e ve ry a nima l on the e a rth, he got the ka rmic re tribution through S corpio. The s e godde s s e ss e ntthis pois onous re ptile which s tung him to de a th, but the y, la te r on, pra ye d to J upite r to ke e p the m-Drion a s we ll a s S corpi~in he a ve n. Eve n now, we find the S corpio a s ce nda ntsha ving a s ingula r life of a chie ve me nta nd frus tra tion mixe d toge the r. It is difficult to a ffirm whe the r the s e individua ls a re s e rving the da ughte r of a Tita n or tha t of a God. Ma ny e ve nts in the life of a S corpio a s ce nda ntca n be e xpla ine d only a s 98 INTRODUCTION TO ES OTERIC AS TROLOGY a le ga cy or a boon of pa s t live s . Ofte n his s orrows a nd trouble s a re the re s ults of Ka rmic re tribution. If Orion re pre s e nts the brute s a va ge on the pa th of involve me nt with ma te ria lis m, the s oul de s ce nding to ma tte r, the S corpio is tha t s ta ge whe n he would look to the S un a fte r los ing his lus ty e ye s . But he would re ga in his s ight a nd a fte r s uffe ring the tria ls a nd tribula tions of re tribution-the s ting of S corpio--would be pla ce d in he a ve n. S o the re is hope a s we ll a s de s pa ir for the S corpios ; the ir live s would ha ve s e cre tpa ngs a nd s uffe rings which the y would not re ve a l e ve n to the ir clos e s t frie nds a nd re la tions but the re is ce rta inly the pos s ibility of the ir re de mption---of be ing s e nt to he a ve n. The y will be gin re tra cing the ir s te ps Home wa rd-tha t is , the y would look ba ck to the S un, the s ource of a ll e ne rgy a nd the give r of a ll life . From the s piritua l s ta ndpoint, this zodia c is of gre a t s ignifica nce ; for the ma te ria lis ts , it porte nds imme ns e s uffe ring. Ya va na cha rya ha s a ls o s ta te d s ome of the a bs trus e cha ra cte ris tics of this s ign. According to him, S corpio is a de e p ope ning in the e a rth whos e corre s ponde nce in huma n individua l is s ta te d to e xte nd ove r the middle portion of the body re pre s e nting pe nis a nd a nus . The zodia c re pre s e nts a ca vity, a hiding pla ce , a hole which V a s u k i, the S e rpe ntN a ga , s urrounds a nd prote cts the 'pre cious ge m'. Almos t ide ntica l de s cription of the S e rpe nt Fire coile d a t the ba s e of the S pina l Cord is give n in s cripture s on yoga . M u la d h a ra C h a k ra whe re the firs t s tirrings of the yogic pra ctice s a re pe rce ive d is the s e a t of tha t coile d e ne rgy which whe n a rous e dpa s s ing through the s pina l cord a s a re s ult of yogic dis cipline a nd re a ching the bra in or B ra h m ra n d ra C h a k ra , the lotus in the he a d, le a ds the individua l to immorta lity. The pre cious ne cta r oflife is a ls o s a id to be loca te d in the re gion of pe nis a nd a nus . This fe a ture of the s ign provide s the clue for dis cove ring othe r cha ra cte ris tics of this s ign. V a s u k i wa s the s e rpe nt us e d in the churning of the oce a n by the gods a nd the de mons ,a proce s swhich ga ve ris e to godde s sLa xmi, the cons ort'of Vis hnu a s we ll a s the de a dly pois on which Ma ha de va fixe d in His throa t. It ha s the re fore be e n s ugge s te dtha t S corpio a s ce nda ntwould ha ve the pote ntia l for e xpre s s ing his de monic tra its a s we ll a s his occult fa cultie s le a ding to the a tta inme nt of ne ctor or immorta lity. More ove r, S e rpe nt Na ga s ha ve a ls o be e n re ga rde d a s the Initia tors in Divine Mys te rie s which a re ofte n give n a t s e cre t pla ce s , in ca ve s a nd fore s ts . Initia tion is a n occult a ct of ra dica l tra ns forma tion which is a ls o a s s ocia te d with s e cre cy. The S CORP IO: THE S EAT OF THE S ERP ENT FIRE 99 knowle dge impa rte d a t the s e Initia tions e xpa nds huma n cons cIOus ne s s e normous ly but it a ls o e ne rgize s diffe re nt force -ce ntre s , the Cha kra s , of which M u la d h a ra C h a k ra loca te d a t the ba s e of the s pine is the ba s ic one . From this , one could conclude tha t the S corpio a s ce nda nts a re ofte n thos e individua ls who ha ve be e n give n s pe cia l birth for fulfilling s ome divine mis s ion. Eve n whe n the y a re not cons cious of this ta s k, the ta s k which Ma rcus Aure lius ca lle d the "birth s pirit", the ir life is purpos ive a nd we ll dire cte d e ithe r for the good or the e vil; the y ha ve to be a r gre a t burde n of s ocia l obliga tions a nd ma ny pre limina ry qua litie s ne ce s s a ry for the Initia tion a re a cquire d during the cours e of living the ir e ve ryda y life . H.P . Bla va ts ky in T h e S e c re t D o c trin e s ugge s te da clos e a s s ocia tion be twe e n the zodia c S corpio a nd P a ta la or the pit which ha s us ua lly be e n cons ide re d the s e a t of Initia tion. According to he r, the 'pit' into which the Ea s te rn Initia te wa s ma de to de s ce nd wa s P a ta la , one of the s e ve n re gions of the ne the r world, ove r which rule d Va s uki, the gre a t s na ke god. This pit or the P a ta la in the Ea s tt:,lTIs ymbolis m wa s cons ide re d s ynonymous with S corpio. Bla va ts ky ha s s ta te d tha t P a ta la wa s "impre gna te d with the brightne s s of the ne w S un" re pre s e nte d by the "ne wly born" into the glory; P a ta la in this s e ns e wa s "a pit, a gra ve , the pla ce of de a th, a nd the door of Ha de s of S hoeI" . In the pa rtia lly e xote ric Initia tion in India , the ca ndida te ha d to pa s s through the ma trix of the he ife r be fore proce e ding to P a ta ta . Wha t Ma da me Bla va ts ky s a ys is of gre a t va lue in the pre s e ntconte xt. It give s one of the clue s of a s trologica l zodia cs . The firs t s e ve n s igns ha ve tre me ndous s ignifica nce in ba la ncing the de ve lopme nt of the pe rs ona lity. In a wa y, the y a ls o re pre s e nt the s e que nce of the s a crifice one will ha ve to unde rgo for a tta ining P e rfe ction. For S corpio a s ce nda nt, the gre a te s t da nge r is a ppre he nde d from s e xua l imba la nce . The pa s s ing of the ca ndida te for Initia tion into the highe r re a lms of s piritua l cons cious ne s sne ce s s ita te s one to a chie ve control ove r s e x, s pe e ch a nd pe rs ona l e motions . All the s e a re re pre s e nte d by Ta urus , the ma trix of he ife r. Indire ctly, it a ls o indica te s tha tthe S corpio a s ce nda ntsmus t control the ne ga tive tre nds of Ta urus othe rwis e the y would cre a te proble ms in the ir life a nd pull the m down towa rds e gotis m, lus tfulne s s a nd re ve nge fulne s s . 100 INTRODUCTION TO ES OTERIC AS TROLOGY The e xpa ns ion of cons cious ne s s ta king pla ce during the cours e of Initia tion is a gre a t e ve nt in the life a ne ophyte , but e ve n in the life of ordina ry individua ls s uch a n e xpa ns ion of cons cious ne s sma y ta ke pla ce in two wa ys . The us ua lme thod of s urrounding the individua l with ma te ria l a bunda nce with a vie w to inculca ting the fe e ling tha t the s a tie ty doe s not le a d to s a tis fa ction ofte n give s a ne w unde rs ta nding. To s ome S corpio a s ce nda ntsthis is the wa y for e xpa nding the ir cons icious ne s s .This e xpla ins the ir be a s tly s e xua l a ppe tite , a ggre s s ive a cquis tion of ma te ria l we a lth, a nd uns crupulous me thods for a tta ining the obje cts of pe rs ona l a mbition which a re ofte n pre domina nt in the s e pe rs ons . But, a s e rpe nt is a lwa ys coile d a round the ja s mine blos s om. P e rs ons fondly a tta che dto the ir wive s find the m da nge rous ly s ick; mothe rs with a la rge numbe r of childre n find the m one a fte r a nothe r dying; thos e mis us ing the ir phys ica l cha rm find the ms e lve s de prive d of procre a tive pote ntia l; a nd pe rs ons with dicta toria l te mpe ra me nt a re phys ica lly inca pa cita te d to a rous e s ympa the tic unde rs ta nding of he lple s s ne s s for the ha ndica ppe d. S our e xpe rie nce s in the life of S corpios a re mos tly with a vie w to le a ding the m to the ne xt s ign S a gitta rius whe re the s oul s trive s for s piritua l re ge ne r<.!ion. The s e cond wa y of unfoldme nt is through a s e rie s of occult pre pa ra tions . All live -re ligions of the world ha ve Initia tory rite s ofte n pe rfonne d in ca ve s , fore s ts , hidde n pla ce s a nd in the s e cre t re ce s s e sof the he a rt. But be fore the individua l is Initia te d in the highe r wa ys of life a nd s hown gre a te r vis ta of s piritua l a wa re ne s s ,he is te s te d a nd trie d. It is e s s e ntia l tha t the ne ophyte ha s a tta ine d ca pa city to ke e p his mouth s hut a nd e ye s ope n s o tha t the s e cre t knowle dge impa rte d a t the ce re mony is ne ve r re ve a le d to the unme rite d. S uch pe rs ons whos e te mpe ra me nt qua lifie s the m for this pa th ha ve ofte n, e ve n a t the e a rlie r s ta ge s of the ir live s , be e n brooding, dre a ming, s e lf-cons cious , touchy, s e ns itive a nd· s uffe ring from unde fine d fe a rs . The s e tra its a re ofte n the pre lude to the ir s piritua l de ve lopme nt. Unle s s the dis ciple ha s le a rnt control ove r his a ctions , he might do more ha rm tha n good. The re fore the S corpio a s ce nda nts on this line of de ve lopme nt ha ve be e n e xtre me ly re lucta nt to ope n out e ithe r in words or in de e dsunle s s the y wis h to do s o for a purpos e . On this line of de v~lopme nt the s e individua ls would ofte n le a d a s e clude d life following hidde n pra ctice s , a dopting s e cre t me thods for a chie ving S CORP IO : THE S EAT OF THE S ERP ENT FIRE [01 the ir goa ls a nd the y ofte n le a d a nd unconve ntiona l life . The ra pport he twe e n the s e individua ls a nd the ir e nvironme nt a nd s ocie ty is not ve ry ha rmonious . But, for thos e who a re not ye t re a dy for s piritua l growth, S corpio is a n e mble m of s in a nd ma tte r. In the lowe r la titude s , the clus te r of s ta rs re pre s e nting S corpio is ofte n vis ible like a big que s tion ma rk, which s ome pe ople cons ide r a s s ymbolizing the s ting of the re ptile a nd ma ny othe rs ta ke it to re pre s e nt the s pina l cord. Wha te ve r the s ymbol, this much is ce rta in tha t the re a re pe rs ons of both, the high a nd the low qua litie s , a nd both the s e type s a re unde r the s wa y of this s ign. The re fore it s e e mstha t it is not without jus tifica tion tha t S corpio is s a id to be "Chre s tos in Humilia tion" whe re a s Le o ha s be e n s ta te d a s "Chre s tos in Triumph". Unle s s the Chris t na ture ,the Buddhic Cons cious ne s s ,in ma n is de ve lope d, the individua l would be more incline d towa rds ma te ria lis m which in fa ct is humilia tion, de s truction a nd de a th for the Divine Child. In S corpio, ma te ria lis m ha s be e n a t the de e pe s tla ye rs ; only a fte r cros s ing this s ta ge he is fit for the H o m e w a rd - - P ra v ritti M a rg - - jo u rn e y . For this re a s on, Ma rs though cons ide re d the lord of birth a nd de a th ha s be e n a s s igne d pos itive role in Arie s a nd ne ga tive in S corpio. In this s ign, a ll the fine r, s e ns itive a nd cre a tive a ttribute s of Ma rs ha ve be e n a bs e nt.Ma rs in S corpio is s a id to function a s the lord of de a th, of de s truction a nd of e vil. As pos itive in Arie s , Ma rs is s a id to be good, produce r oflight a nd a ha rbinge r of divine life on the te rre s tria l pla ne but a s ne ga tive in S corpio, it is s a id to be ba d, da rk a nd de ce itful a s a woma n. The re fore it is no wonde r tha t the s upe rficia l a s trologe rs ha ve pre dicte d S corpio a s ce nda nts a s ha ving dicta toria l te mpe ra me nt, ine xha us tible (brute ) e ne rgy, be a s tly a pe tite for s e xua l gra tifica tion a nd incre dible inge nuity for mis chie vous a cts a nd s e cre t crime s . Eve n the tra its of s corpion the re ptile , re ve a l s ome of the ne ga tive a ttribute s of the zodia c. Eve n the mos t primitive fonns of a nima l a s s ocia tion a re not known a mong this ins e ct which le a ds s trictly individua lis tic life a nd a voids othe rs e xce pt to fight to de a th, the victor us ua lly de vouring the victim. In s e xua l ma tte rs too, it is s ta te d tha t the ma le s corpion on finding a fe ma le e nga ge s in s ome s ort of primitive courts hip cons is ting me re ly in gra s ping the ha nds of the fe ma le with his own ha nds a nd rubbing he r ta il a ga ins t his . But a fte r copula tion the ma le is ofte n a tta cke d by the fe ma le a nd de voure d unle s s he ma na ge sto e s ca pe . 102 INTRODUCTION TO ES OTERIC AS TROLOGY It is ofte n be lie ve d tha t s corpions commit s uicide by s tinging the ms e lve s . This s hould point out the s e lf-ce nte re d na ture of the lowe r type of S corpio a s ce nda nts who ma y not ha ve a ny type of a ffe ction a nd a ltruis m. Once the pe rs ona l de s ire is s a tis fie d, the othe r individua l to him is of no va lue . Eve n the s ignifica nce of his own life is not cle a r to him. As trologica lly the S un ha s s pe cia l re la tions hip with S corpio, but othe rwis e a ls o the s corpion is ve ry s e ns itive to he a t a nd it die s e a s ily whe n e xpos e d to the ra ys of the S un in a clos e d conta ine r. In Egypt, s corpions we re cons ide re d a s the compa nions of the godde s sIs is . Anothe r e nigma tic godde s s of de a th na me ly S e lkhit from the mounta ins of the We s t ha s be e n s ta te d to be re ce iving the s e tting S un in he r a rms . This godde s s is re pre s e nte d a s a he a dle s s fe ma le , but with a rms s imila r to thos e of a s corpion, a nd a t the be ginning of the Ne w Kingdom s he is s hown e ntire ly a s a s corpion. According to Bla va ts ky, the S un who we nt down the pit (S corpio) for the s a lva tion of this world wa s a ls o a Me s s ia h, a nd he wa s the S un s horn of his golde n ra ys a nd crowne d with bla cke ne d one a s the thorns though he wa s not the triumpha rtt Me s s ia h mounting upto the s ummit of the a rch of he a ve n a nd pe rs onifie d a s the Tribe of J uda h ( T h e S e c re t D o c trin e , Vol. V., p. 286). The loca tion ofa good S un in the horos cope of the S corpio a s ce nda nt is e s s e ntia l for pos itive a nd s piritua l qua litie s , othe rwis e ma te ria lity le a ding to the humilia tion of 'Chre s tos ' is a common fe a ture of this s ign. Gre a te s t he lp for S corpio a s ce nda nts come s from J upite r, Ma rs , a nd the Moon. Ma rs is the a s ce nda nt lord but be ing s imulta ne ous ly the lord of the 6th hous e the re ma y be e ithe r s e lf-impos e d or e xtroge nous re s trictions a nd a us te ritie s produce d for him. Ma rs for S corpio born is e xa lte d in the 3rd hous e a nd de pre s s e d in the 9th. Evide ntly the re fore in orde r to e s ca pe unha ppine s s the S corpio a s ce nda nt s hould a lwa ys be forwa rd looking a nd a ctive ly e nga ge d in a chie ving s ome la uda ble goa l; whe ne ve r he s la cke ns on his oa rs , frus tra tion a wa its him. Initia tive , pla nning a nd cons ta nt involve me nt in ha rd work a re ne ce s s a ry whe re witha ls for the ha ppine s s ofthe S corpio a s ce nda nts .The s e pe rs ons s hould e xpe ct s ucce s swith the influe nce of the ir pa rtne rs ; ca s teis m, fa mily a s s ocia tions , a nd e ve n intrigue s ma y pla y importa nt role in the ra pid a dva nce me nt of the S corpio a s ce nda nts . S CORP IO: THE S EAT OF THE S ERP ENT FIRE 103 J upite r be ing the lord of the 2nd a nd the 5th is intima te ly a s s ocia te d with the we lfa re of S corpio a s ce nda nts .It a ls o s ugge s ts tha t the S corpio te mpe ra me nt s hould be re gula te d with J upite ria n wis dom. Only whe n re ligion a nd s piritua lis m a re we ll de ve lope d, orga ns of knowle dge ca n function prope rly a nd the cre a tivity of the individua l ca n be prope rly a nd a de qua te lye xpre s s e d.It a ls o e mpha s ize sthe ne e d for inculca ting mora lity, s ocia l obliga tion a nd s e lfle s s s e rvice in s uch individua ls . Clos e a s s ocia tion with Moon a nd S un give s good re s ults . Tra nquillity of mind a s indica te d by a good a nd be ne fic Moon a long with controlle d mind s hown by a powe rful S un ofte n give s the be s t re .~u1tfor e ve ryone , but in the ca s e of S corpio a s ce nda nts the re s ults a re ove rpowe ring. Ha ppine s s a nd pros pe rity would follow e a s ily for the S corpio a s ce nda ntswith the control of mind a nd e motions , but a s a rule this would be a difficult ta s k for the m to pe rform. Ofte n the re would be tre me ndous e motiona l ups urge like tida l wa ve s , s we e ping the individua l off his fe e t a nd flooding his a ctions a nd phys ica l life with turbule nt pa s s ions re le a s e d by e ne rgizing the Ba s e ( M u la d h a ra ) Cha kra . Me rcury is da nge rous though it ma y bring a dde d income flow. Inte lle ctua lis m a nd s e ns ua lity a re the gre a te s t 'pitfa lls ' for the S corpio a s ce nda nts .But Me rcury is logica l, a na lytica l a nd a rgume nta tive which be come s da nge rous for s uch pe rs ons . The ir vie ws a re ofte n rigid, pre judice d a nd impe rvious to the re a s ona ble ne s sof othe rs . S ha rp wit a nd unre gula te d tongue ofte n with a ma licious he a rt a re not food for the s oul's growth. The s e howe ve r ma y bring ma te ria l a fflue nce a nd Ve nus ia n conque s ts but the y ma y le a d to the dra ining of the S e rpe nt Fire to wa s te fulne s s .Unle s s the s piritua l qua litie s ofthe individua l a re de ve lope d, the S corpio a s ce nda ntsha ve to gua rd a ga ins t the ir ma te ria l proclivitie s . The na ture of S corpio be ing wha t it is , a ny a tte mpt to e xe mplify its true birth-s pirit would be e xtre me ly difficult. Howe ve r, the following cha rts a re give n with a vie w to s ugge s ting s ome of the importa nt cha ra cte ris tics of this s ign. Cha r No. I pe rta ining to a rich, we ll~e duca te d, culture d la dy with a de s ire to be good to the ma nkind indica te s how a n individua l de s pite s piritua l urge s could be dra gge d in s e clus ion a nd lone line s s . From the ve ry childhood he r pe rs ona llife ha s be e n a clos e d book e ve n to he r pa re nts . 104 INTRODUCTION TO ES OTERIC AS TROLOGY S he a lwa ys wa nte d to do s ocia l work but circums ta nce s a lwa ys force d he r to be othe rwis e . He r pe rs ona l life ha s be e n a me s s . S he ha s ha d he r flings , e ve n e lope d with a love r but s he could not ma rry him be ca us e s he Ra hu S un Ma rs Ve nus Me rcury S a turn I J uipte r Moon Cha rt NO.1 10th Fe brua ry 1930 As ce nda nt I Ke tu could not ope n he rs e lfto he r love r. S urpris ingly, like a s corpion s he be gins na gging he r love rs to the e xte nt of ha ting the m a nd e ve ntua lly the ma n is pra ctica lly e limina te d from he r life a nd s he re ma ins a lone ly cre a ture . He r gre a te s tmis fortune ha s be e n he r inte lle ct which ha s complica te d e ve n hh s e xua llife . Appa re ntly ve ry coy, inte llige nt a nd cha rita ble , none the le s s in a ctua l life , s he is a volca no within. Cha rt NO.2 be longs to a nothe rtype of woma n in a more comforta ble pos ition. S he wa s a ma te ria lis t to the Core .No one ma y doubt he r mora lity but s he re ma ine d unma rrie d. He r pe rs ona l life re ma ine d ve ry much clos e d. Ve ry s ocia l but s he told lie s s o fre e ly tha t no one could dis tinguis h be twe e n truth a nd fa ls e hood a nd thus s he a lwa ys de fle cte d the vie ws of othe rs to mis le a ding dire ctions . S he wa s inde e d a "pit"; s he could conce a l ma ny things , pa rtiCula rly if the y conce rne d he r pe rs ona l life . S he ha d s ha rp inte lle ct a nd ha d be e n ve ry ca lcula tive . Ra hu S a turn Ma rs Cha rt NO.2 21 s t De ce mbe r 1907 Ve nus Ke tu S un As ce nda nt Me rcury Moon J uipte r S CORP IO: THE S EAT OF THE S ERP ENT FIRE 105 Cha rt NO.3 is tha t of a Gove rnme nt Office r, ma le , inte llige nt but a typica l e xa mple of ma te ria lis tic S corpio a s ce nda nt. Ke tu in the 8th hous e ha s inte ns ifie d its ba s ic cha ra cte ris tics . He ha d no frie nd worth the na me . He ha d a ve ry s trong e go, s ha rp inte lle ct, a nd de e p de s ire for Ve nus ia n a ctivitie s . Lone ly, ha ving no a ppre cia tion for thos e who he lpe d him, he J uipte r Ke tu S a turn Cha rt No.3 13th Nove mbe r 1917 Ra hu Ve nus As ce nda nt Me rcury Ma rs S un Moon wa s hims e lf a s e lf-ma de ma n. He s uffe re d from ce rta in dis e a s e s of the pe lvis re gion. His life -e ne rgy, the S e rpe ntFire in him, ra n to wa s te fulne s s . He wa s phys ica lly much more we a k tha n wha t his a ge jus tifie d. To s um up : the re a re two type s of S corpio a s ce nde nts . One ha s ma rke d s piritua lis tic be nt of mind ; the othe r is the 'pit' of ma te ria lis m. The forme r s uffe rs ha ndica ps a nd .frus tra tions a s a re s ult of ka rmic re tribution. The la tte r s ymbolize s 'S in a nd Ma tte r' or the 'Chre s tos in Humilia tion'. The ir e xte rna l be ha viour is ofte n a t va ria nce with wha t ha s be e n boiling within. The ir s e x life is complica te d; e ithe r the y or the ir ma rrie d pa rtne rs s uffe r from dis orde rs of the pe lvis re gion. The y a re s e lfis h, ca lcula ting, ps ychologica lly lone ly a nd wors hipping godde s s La xmi. The wa y out for the S corpio frus tra tions is to turn the me nta l ga ze towa rds the dis cove ry of hidde n s ide s of things . S corpio is in fa ct tha t s ta ge of de ve lopme ntwhe n the individua l mus t be gin his upwurd journe y. Whe the r he be gins doing it volunta rily or is force d by the circums ta nce s is imma te ria l. The importa nt thing to note is tha t he mus t re orie nt hims e lf: the S e rpe nt Fire in him mus t be dire cte d towa rds s piritua lis m ifhe hope s to e s ca pe frus tra tions of his life . ~ Ii [ \ ? CHAPTER S A G IT T A R IU S : THE 15 G O D 'S G R A C E S AGITTARIUS ce rta inly is a ve ry importa nt s ign which wa s re ve re d by a ncie nt s e e rs .P e rs onsborn in this s ign a re cons ide re d lucky with e xce lle nt cha ra cte r, profound e rudition a nd s a tis fa ctory fina nce s . The s e cha ra cte ris tics howe ve r do not ne ce s s a rily ma ke the individua l ha ppy, re la xe d a nd conte nte d. In orde r to e xa mine the ba s ic urge s of this cons te lla tion, one mus t e xa mine it ve ry ca re fully. S ome of the e s ote ric fe a ture s of this s igp ca n be unde rs tood only by re la ting this s ign of the zodia c with the 9th bha va of K a la P u ru s h a a nd by dis cove ring the me a ning of the va rious na me s give n to it. Whe the r the conclus ions thus de rive d pe rta in to a ctua l life or not ca n be ve rifie d s ubs e que ntly with re fe re nce to s pe cific cha rts which we s ha ll le a ve to the re a de rs to do. The ninth s ign of the zodia c re pre s e nting D h a rm a of the Cos mic Unive rs a l m a n - K a la P u ru s h - h a s be e n mys te rious ly a nd ine xtrica bly re la te d to tha t ba s ic na ture of ma nife s ta tion which e na ble s unfoldme nt of the diving qua lity, the pure e s s e nce of things , in e ve ry form of cre a tion, a nima te a nd ina nima te . In the na tura l proce s s of ma nife s ta tion, life -force ge ts imme rs e d in ma tte r to s uch a n e xte nt tha t in ma n it ofte n e xhibits a will of its own tra ns gre s s ing a ll la ws of na ture . But gra dua lly a fte r a s e rie s of re inca rna tions the individua l unde rs ta nds the purpos e oflife a nd be gins e nde a vouring to follow the pa th of re turn. On this pa th, he ta ke s his life in his ha nds . He no longe r drifts , but s wims to the goa l. Whe n he is a ble to copy na ture , he a tta ins pe rfe ction. In tha t conformity with na ture , he pe rforms his d h a rm a , the purpos e for which he is born. The s ta ge of e volution a t which the individua l turns his ga ze he a ve nwa rd though the a nima l in him s till re ma ins a live while its a ction S AGITTARIUS : THE GOD'S GRACE 107 is be ing controlle d a nd guide d by divine purpos e , tha t s ta ge of e volution is re pre s e nte d by S a gitta rius . Mythologica lly, S a gitta rius is a Ce nta ur, a hors e with a huma n uppe r body s hooting a n a rrow; s ymbolica lly, it is the a rrow pointing he a ve nwa rd. Da wn of this divine urge which unfolds the gre a t e xpa ns ion of cons cious ne s s cons ide re d a s Initia tion in occult mys te rie s is re a lly a ne w be ginning for the individua l. Me ntion of s uch Initia tions ha s be e n ma de in the Ele us ia n Mys te rie s , Cha lde a n s cripture s a nd Egyptia n ce re monie s . Eve n the Buddhis ts ha d initia tions in the Inne r mys te rie s of life . At the s e Initia tions , life a s s ume s a ne w me a ning, a nd the ma n be gins a ne w life . But to e xpe ct tha t s uch individua ls would be be s towe d with life of comfort, ple a s ure , we a lth a nd a fflue nce ma y be e rrone ous . The S a gitta rius -born individua ls would ne ve r ha ve a life of e a s e . Divine dis conte nt hows oe ve r la uda ble is not s ynonymous with comforta ble living. Afte r the s e Initia tions which ma ke the life of the individua l ve ry dyna mic in w a rd ly though outwa rdly it ma y a ppe a r a s divine dis conte nt, the re is a pe riod of gre a t s ignifica nce to the individua l: he joins the Ade pt Brothe rhood. He be come s a me mbe r of the Gre a t Occult Hie ra rchy. At tha t time the re is a gre a t re joicing in Na ture . The fa irie s be gin da ncing, the birds s ing a ne w s ymphony a nd the de e p blue s ky ra dia te s a ne w powe r of s tre ngth for the orpha n huma nity. No wonde r the s a ge sre ve re the pe rs ons born unde r this cons te lla tion ! Be fore the s oul ca n s ta nd in the pre s e nce of the Ma s te rs , its fe e t mus t be wa s he d in the blood of the "he a rt. This is a profound occult truth. One mus t pa s s through the s tormy we a the r be fore a tta ining tra nquillity. S a gitta rius is tha t tra nquillity which follows the tropica l mons oon. Us ua lly the s torm a nd the tra nquillity both ta ke pla ce during the s a me s ign, in the s a me life . S corpio ha s a lre a dy impa rte d the occult knowle dge to the divine child a nd now the e go ha s de cide d to tre a d the P a th. Now the pa s t ka rma be gins ope ra ting; the individua l be gins pa ying off his pa s t de bts . Wha te ve r ha s be e n in s tore for the individua l, the good or the ba d, now be gins a ppe a ring be fore him. Tha t inde e d is the function of the 9th hous e , s ignifying P u n y a of the P o o rv a K a rm a , the a ctions done in the pa s t, the me ritorious de e ds of the pa s t. It me a ns tha t the pa s t de e ds would find the ir fruitions in the pre s e nt life . Whe n S a gitta rius be come s the a s ce nda nt, it s ignifie s tha t the s oul of the ma n ha s de cide d to invoke the Lords of the Ka rma to fre e him from the pa s t de bts . And whe n the Lord ha s re s ponde d 108 INTRODUCTiON TO ES OTERiC AS TROLOGY to the pra ye r, opportunitie s for cle a ring the de bts a re gra nte d. The s ha ckle s of ka rma would now ce a s e a nd the individua l would ga in libe ra tion. This ca n howe ve r ha ppe n only whe n the pa s t de bts ha ve be e n comple te ly pa id. Unme rite d re wa rd, unde s e rve d tribula tions a s we ll a s une xpla ine d opportunitie s a nd mis fortune s ofte n come one a fte r a nothe r in the life of the S a gitta rius born. The y come to fre e him from the s ha ckle s of his pa s t. S uch circums ta nce s ofte n complica te the life of the S a gitta rius pe ople in s uch a wa y tha t the y fe e l a s ifthe y ha ve ha d a full life ; the y will be he roe s ofthe ir a utobiogra phie s , but the urge to follow the Inne r Voice , to follow Na ture or to a tta in Divinity would ha ve ma de the life of s uch individua ls te ns e like the chord of the bow. Whe n God's gra ce de s ce nds upon the individua l, his life doe s not re ma in s imple , pe a ce ful a nd s mooth. In fa ct, unde r the divine impa ct inte rna l cha nge s be gin ta king pla ce which ofte n ma ke a djus tme nts with the e xte rna l circums ta nce s ve ry difficult. Whe n God love s , He dra ws the individua l ne a re r; but this uphill journe y is full of difficultie s . Through S a gitta rius flows the Divine Gra ce , a nd na tura lly to thos e on whom it de s ce nds ,a ra dica l tra ns forma tion be gins ta king pla ce which ma ke s e ve ry e ve nt of the ir life me a ningful, but in no ca s e , it s ignifie s a n e a s y life . The S a ns krit na me s of S a gitta rius a re D h a n v in (a n a rche r), C h a p a m (a bow) a nd S h a ra s a n a m (a n a rrow s hoote r). Dha nvin is a ls o a n e pithe t of Arjun. The true s ignifica nce of this zodia c lie s in its re s e mbla nce to Arjun, the a rche r, who ha s be e n cons ide re d in India n s cripture s a n e mbodime nt of huma nity e nde a vouring to ra is e its e lf to Divinity, but s till fe e ling the confus ion a nd te mpta tions of the ma te ria l world. Arjun s ta nds in s pe cia l re la tions hip with Lord Kris hna , who ha s be e n his fa mily re la tion, frie nd a nd guide . S a gitta rius in a wa y s ymbolis e s tha t s ta ge of e volution or tha t s ta te of cons cious ne s s whe n the Inne r Voice , the Inne r Rule r Immorta l, th e L o g o s , ha s be gun guiding a nd ins piring the huma n individua l fighting for his divine inhe rita nce . The S a gitta rius individua l ha s be e n e a ge r to lis te n to the divine guida nce with a vie w to s truggling s ucce s s fully in his fight to a tta in light a nd pe rfe ction which is his birthright. At this s ta ge the M o n a d is trying to be come or me rge into Logos . The conflict be twe e n ma te ria l te mpta tions a nd s piritua l e nlighte nme nt a t this s ta ge mus t be re s olve d by the individua l hims e lf. And S a gitta rius is S AGITTARIUS : THE GOD'S GRACE 109 e s s e ntia lly this de s ire to s ucce e d in the re a lm of s pirit de s pite ma te ria l limita tions . Evide ntly, in s uch a n individua l the re would be inte ra ction of innume ra ble force s ; his inne r cons cious ne s s ha s be gun re cognis ing the Inne r Rule r Immorta l, ha s be gun lis te ning to His dicta te s but the oute r cons cious ne s sis s till cloude d a nd ca ught in the turmoil. Truly, in the long journe y of the s oul, the re come s a s ta ge whe n one is be wilde re d a nd is tota lly confus e d a s to which pa th to follow. Arjun did not la ck knowle dge , he wa s we ll ve rs e d in a ll the s cripture s a nd e thics . He ha d s ufficie nt s tre ngth to follow wha te ve r pa th he de cide d to tre a d. But the conflict wa s s upre me in him a s to which pa th to tre a d. While s ta nding on the ground he looke d for the s ta r; while s till on the ma te ria l pla ne , the a rrow of divine dis conte nt wa s e a ge rly wa iting on the bow to s hoot out. Tha t ha s be e n the s itua tion of Arjun. S imila rly, the S a gitta rius a s ce nda nts do not la ck knowle dge or s kill a bout s piritua lity. But the y a re tom be twe e n ma te ria lis m a nd s piritua lis m. This conflict is ofte n ve ry a cute , s o inte ns e tha t the y a re mis unde rs tood. The S a gitta rius pe ople a re we ll ve rs e d in e thica l knowle dge , the y ca n ve ry we ll mora lis e a nd le cture on mora lity, s piritua lity a nd on re ligious ma tte rs but wha t the y la ck is coura ge to follow the a rduous pa th of occultis m. More tha n coura ge it is the de te rmina tion to de cide once for a ll--tha t is wha t the y la ck. For tha t the y ne e d the ir Lord Kris hna . Without the e nlighte nme nt a nd guida nce from the ir Lord the y ma y be s e e n indulging in une thica l pra ctice s a nd in a ntis ocia l a ctivitie s . The ma in cha ra cte ris tic of S a gitta rius in the pre s e nta ge is not ne ce s s a rily living a mora l life , but the a cce pta nce of tha t wa y a s the right goa l of life . Eve n in Gre e k mythology, S a gitta rius is conne cte d with this kind of conflict be twe e n S pirit a nd ma tte r. The Gre e ks re pre s e nte d this cons te lla tion a s a ce nta ur in the a ct of s hooting a n a rrow. Ce nta urs ha ve be e n s a id to be a ra ce of be ings , pa rt hors e pa rt ma n, dwe lling in the mounta ins of The s s a ly a nd Arca dia . The y a re ofte n re pre s e nte d dra wing the ca r of Dionys us or bound a nd ridde n by Eros in a n a llus ion to the ir drunke n or a morous ha bits . The ir ge ne ra l cha ra cte r is s a id to be tha t of wild la wle s s a nd inhos pita ble be ings , s la ve s of the ir pa s s ion with the e xce ption ofP hobe s a nd Che ria n who dwe lt a t the foot of Mount P e lion a nd we re fa mous for the ir wis dom a nd knowle dge of the ir he a ling a rt. liD INTRODUCTION TO ES OTERIC AS TROLOGY Ma ny ofthe mos t ce le bra te d he roe s of Gre e ce we re brought up a nd ins tructe d by Che ria n who on his re nouncing his immorta lity wa s pla ce d by Ze us a mong the s ta rs a s the cons te lla tion. The Ce nta urs we re a ls o re la te d to the conte s t be twe e n civilis a tion a nd ba rba ria nis m. The re fore , one would ge ne ra lly e xpe ct a mong the S a gitta ria ns , thos e who a re bound a nd ridde n by Eros a s we ll a s thos e who ha ve wis dom a nd knowle dge of the he a ling a rt. The y a re a ls o good te a che rs . But, ins ide the ms e lve s , the y a re hors e --:-libido--pa rticula rly a s fa r a s the ir lowe r (or hind) portion is conce rne d, which is the s ymbolic re pre s e nta tion of s e xua l pa s s ion; but the uppe r pa rt is huma n re pre s e nting a be ing with a purpos e , wis e a nd le a rne d. A ba la nce d S a gitta rius individua l is a n ide a l huma n be ing. Ca ught in ps ychologica l we b he ma y be come dis torte d, s ocia l nuis a nce a nd ca pa ble to de s troy the s ocia l fa bric in which he live d. P ys chologica lly, a S a gitta rius individua l ma y be dis s a tis fie d, which ma y be divine dis conte nt or frus tra tion with the e xis ting e nvironme nt; he ma y be fire d with a n Utopia n ide a l s truggling to a chie ve the pe rfe ct, or he ma y be e xtre me ly critica l in his a ttitud~ with nothing s a tis fying him. S a gitta rius individua ls would not e xhibit the pe rfe ction of huma n na ture : the y might s till s uffe r from the a nima l prope ns itie s . Anima l pa s s ion ma y e ve n by ve ry s trong in the m but the y would try to s ublima te the s e ins tincts a nd te nde ncie s . The y will de s ire to be good, to be s piritua l a nd to be pe rfe ct. The s e de s ire s ma y s ome time s be s o ove rpowe ring tha t the y ma y e ve n fa il to re cognis e the ir own we a kne s s e s a nd to a cknowle dge the ir obvious huma n fa ilings s uch a s s e lfis hne s s , me a nne s s e tc. S a gitta rius a ls o s ymbolize s a cha nge in the dire ction of the journe y of the s oul. Whe n the P rodiga l S on be come s a wa re of the los s of his pa re nta l home -the divine a bode of a ll s ouls --he is ba ffle d a nd confus e d a nd he s truggle s (s hoots the a rrow) to a tta in pe a ce a nd tra nquillity of s pirit. At this s ta ge of his journe y, a s e ns eof lone line s s da wns on him. He cra ve s for his s piritua l fa the r-Logos --a nd he fe e ls dis illus ione d in this world. His frie nds ha ve de ce ive d him, the re la tions ha ve a ba ndone d him, the ma te ria l riche s ha ve not s a tis fie d his cra vings a nd s e xua l indulge nce s ha ve not s oothe d his pa s s ion. S o he is a lone ly pe rs on. He ha s now to tre a d the P a th a lone , una ide d. Tha t is the pe riod of s piritua l tra ining, occult e xpe rie nce s a nd divine dis conte nt. He now cra ve s to re turn to his fa the r, S AGITTARIUS : THE GOD'S GRACE 111 to the s ource of his origin but he is s till fa r off from his de s tina tion. He looks he a ve nwa rd, but he is s till fully e ntre nche d in e a rthly ma tte rs . None the le s s , now the re is a purpos e in his life , he ha s known the goa l of his journe y, de s tina tion of his pa th. This cre a te s a ra dica l tra ns forma tion in his life . De s pite the turmoil ra ging a round him, he a s pire s for pe a ce within, he de s ire s for ha rmony without. Thus , a cha nge ha s be gun. The chrys a lis ha s be gun cutting its ca coon to be come a butte rfly. During the life pe riod of S a gitta ria ns , one ma y the re fore e xpe ct a ra dica l re volution, funda me nta l cha nge s which ma y bring a bout ca ta clys mic muta tion tha t would thoroughly a nd comple te ly tra ns form the ir life . All the s e ha ppe n be ca us e the Gra ce of God flows through this zodia c a nd God is not inte re s te d in providing s e ns a tions a nd ple a s ure to his de vote e s . He le a ds the m towa rds the fulfilme nt of the ve ry purpos e for which the y a re born, tha t is , he gra nts e nlighte nme nt to the m. The re fore to e xpe ct a life of comfort, e a s e a nd we a lth for S a gitta rius a s ce nda nts is unre a lis tic. God's gra ce is ma nife s t by driving the individua l to the ce ntre of the things . Be fore the de s ce ntof the gra ce , the huma n e go is guide d by ce ntrifuga l ins tincts , he goe s out. he is on the pa th of ma te ria lis m. But whe n the e ye s ha ve s e e n the divine glory a nd the e go ha s pe rce ive d its divine a bode , the n it withdra ws , it s e ts its fe e t on the P a th of Re turn, the N v ritti M a rg , a s a re s ult of this cha nge in the dire ction of its a s pira tion. High a s pira tions , ide a lis m, godline s s , dis cipline (a us te rity a t a la te r s ta ge of de ve lopme nt), ra dica l tra ns forma tion in thinking, fa mily a nd s ocia l obliga tions , plodding towa rds the s piritua l home a re s ome of the cha ra cte ris tics of this s ta ge of de ve lopme nt. The ve ry fa ct tha t the a nima l in ma n is giving wa y to the ma n e me rging out of the a nima l body is a ls o a n indica tion of the wide e xpa ns ion of cons cious ne s s of the S a gitta ria ns . In e ve ryda y common life , it is e xpre s s e d a s 're ligios ity' whe n the individua l would be ve ry much conce rne d with the e xte rna l. A s oul be ginning-its journe y would be much inte re s te d in s e x a s a s ocia lis ing influe nce ; a t a la te r s ta ge , the ne e d for a fa mily life for the s a me obje ct would be the re ; on a tta ining a dulthood, the s oul dire cts the a tte ntion of the e go towa rds te mple s , churche s , s yna gogue sa nd to re ligious ce re monie s .At tha t s ta ge ,the individua l thinks tha t the re ligious obs e rva nce s would be s tow on him the divine fa vour. 112 INTRODUCTION TO ES OTERIC AS TROLOGY Ma ture s ouls howe ve r would ha ve Initia tions --the occult proce s s e s by whicr the cons cious ne s s of the individua l e xpa nds to s uch a n e xte nt tha t he e a rns the right to be include d a mong the hie ra rchy of Ade pt Brothe rhood. Thus for the S a gitta rius a s ce nda ntsthe form of the e xte rna l e xpe rie nce s ma y va ry from one individua l to a nothe r; but ine vita bly, wha te ve r the s ta ge of the ir growth, the re mus t be s ignifica nt e xpa ns ion in the ir cons cious ne s s . It ma y be inte re s ting to re ca ll a t this s ta ge tha t this ninth s ign which is the s outhe rnmos t cons te lla tion of the Zodia c is inde e d "one of the mos t inte re s ting re gions of the s ky". A ve ry bright a re a of the Milky Wa y pa s s e s through it while a nothe r pa rt of the cons te lla tion occupie d by S a gitta rius ha s re ma rka bly da rk pa tche s .The ce ntre of our ga la ctic s ys te m ha s be e n in the dire ction of this cons te lla tion a t a dis ta nce of a bout 30,OOQ light ye a rs form the S un. S a gitta ria n individua ls a ls o ha ve a ve ry inte re s ting life , a pa rt of it is bright a nd a nothe r da rk; the chie f urge of the ir life come s from the ve ry ce ntre of the ir be ing--the S un which is s till fa r off. The a ncie nt s e e rs cons ide re d S a gitta rius a s ma s culine , fie ry, philos ophica l, phila nthropic, of golde n colour, s trong a t night, Ks ha triya by ca s te a nd re pre s e nting e a s te rn dire ction. A ne w da y be gins in the e a s t. Arjun wa s Ks ha triya by ca s te . Occult powe rs a re a chie ve d during night. Golde n colour re fle cts the vibra tions from the Buddhic pla ne . Evide ntly, the s e a re ve ry vita l fe a ture s for the e volving e go a s piring to ma ke progre s s on s piritua l or occult pa th. S a gitta ria n pe rs ons ha ve inde e d imme ns e pote ntia l for s uch growth. But the re a re ma ny impe dime nts on the pa th of s uch individua ls . The s e mus t be cle a rly re a lis e d. The ve ry fa ct tha t S a gitta rius is fla nke d by S corpio a nd Ca pricorn owne d by Ma rs a nd S a turn,re fle cts the s truggle for which S a gitta ria ns s hould be re a dy. Ma rs give s e ne rgy to s piritua l urge s , coura ge for tre a ding the uphill pa th a nd S a turn te s ts him a t e ve ry s te p. In fa ct, on e ve ry da y for the S a gitta ria n a s ce nda ntsthe re is a tria l, a te s t a s ~e ll a s a n opportunity for the e xpre s s ion of his be ne vole nce a nd phila nthropy. S a gitta rius a s ce nda nts ha ve to s truggle throughout the ir life . This is e vide nt from the ve ry na ture of the a s ce nda ntlord, J upite r, the gre a te s t S AGITT ARlUS : THE GOD'S GRACE 113 be ne fic; who ha s be e n s poilt by his owne rs hip of the K e n d ra s , the Angle s , a nd, e xce pting the 9th a nd the 11th hous e s the re is no hous e in which it could give unta inte d good re s ults . In the 1s t hous e a nd in the 4th hous e the ir lords be ing a be ne fic (J upite r hims e lf) it could not give good re s ults . In 2nd a nd 3rd hous e s ,it would be in the hous e of its e ne my. S o would it be in the 7th a nd 10th hous e s .J upite r be ing the Ka ra ka of childre n would not be cons ide re d fa voura ble if loca te d in the 5th hous e . In the 6th hous e it would multiply the e ne mie s . In the 8th, though e xa lte d it ma y ca us e ha rds hip to mothe r a nd to the s e lf. In the 12th a ga in J upite r is not good from the worldly s ta ndpoint. Eve n in 11th, it is in its e ne my's s ign. Thus , unle s s the individua l is inte ns e ly e nga ge d in re ligious a nd s ocia l a ctivitie s (the 9th hous e a ctivitie s ) tha t is , unle s s he is outwa rd turne d, he would find tre me ndous impe dime nts to his growth. The re is urge nt ne e d for the S a gitta ria nsto be ve ry ca re ful a bout the working out ofthe ir own s a lva tion though the pre s e nt inca rna tion ma y not s e e m to be the mos t conducive one for s uch e fforts . The y mus t do wha t is right (for a fte r a ll, S a gitta rius is the 9th hous e ofthe Ka l,=1P urus ha ) a nd le a ve the re s ult to Na ture s o tha t whe n the ground is pre pa re d a nd the y ha ve forgotte n a ll a bout it in this or in the future births , the a ctions of this life would fructify a s the 11th hous e re s ults . No ple a s ure but dis cha rging of the pe rs ona l, fa mily a nd s ocia l obliga tions is the de s tiny of S a gitta rius a s ce nda nts .S pe cia l re la tions hips e xis t be twe e n J upite r, the a s ce nda nt lord, a nd Ma rs , the lord of the 5th a nd the 12th hous e s ,a nd the S un, the lord of the 9th hous e . The s e a re the mos t be ne fic hous e s in a ny horos cope . The y s ugge s ttha t the pe rs ona lity of the individua l mus t be we ll s ynchronis e d with his pre s e nt e xe rtions , pa s t s a m s k a ra s a nd his s ocia l a ctivitie s . With coura ge a nd a s pira tion fa r divine unity or for the unive rs a l brothe rhood, the S a gitta rius a s ce nda nts mus t work like a philos ophe r s truggling to control his lowe r na ture with his unde rs ta nding a nd wis dom. S a turn lord of the 2nd a nd the 3rd, Ve nus lord of the 6th a nd the 11th, a nd the Moon tha t of the 8th indica te tha t e motiona lis m a nd ple a s ure a nd fa mily s upport would ordina rily be de nie d to S a gitta ria ns .The burde n of ca rrying out one 's life full of re s pons ibilitie s a nd obliga tions without a ny re la xa tion, s upport a nd coope ra tion ca n only be s ucce s s fullyborne if J upite r lord of the 1s t (s e lf) a nd the 4th (e motions ) hous e s ca n be we ll ha rmonis e d with Me rcury lord of the 7th (pa rtne r) 114 INTRODUCTION TO ES OTERIC AS TROLOGY a nd the 10th (pros fe s s ion). J upite r a nd Me rcury ca n be ha rmonis e d only whe n inte lle ct (the golde n-coloure d J upi:e r) is ba la nce dwith the Unive rs a l P rinciple of s ympa thy (gre e n-coloure d Me rcury) s o tha t whe n S a gitta rius individua ls a re we ll a dva nce d on the pa th of s piritua lity, the life ma y be joyous , othe rwis e whe ne ve r the ide a of the s e lf come s up the re would be s orrowful e xpe rie nce s . Inde e d, S a gitta rius is the s ign whe n the individua l mus t le a rn the le s s on of s e lf-s a crifice for the be ne fit of othe rs but this he mus t do with re a l s ympa thy a nd full unde rs ta nding of the La ws of Na ture . Tha t is the true function of a re a l te a che r. S a gitta rius is tha t e ne rgy which give s powe r for this unde rs ta nding a nd s ympa thy. To s um up, S a gitta rius s ignifie s tha t le ve l of e volution whe n the individua l de ve lops his s piritua l pote ntia litie s . It s ignifie s divine de s ce nt a nd cons ta nt s truggle for the s piritua l unfoldme nt. Whe n s piritua lly de ve lope d, the individua l ma y ha ve highly s ignifica nt Initia tions ; in ordina ry individua ls a ls o it would ca us e ra dica l tra ns forma tions in life . The chrys a lis mus t be come a butte rfly a t this s ta g~. It ca n do s o s e ve ra l time s e ve n in one inca rna tion. This s ign is not conducive to s e lfglorifica tion a nd s e lf-progre s s in the ma te ria l s e ns ebut for a phila nthropis t or for a s e rve r, it is a ve ry he lpful s ign. The re a l na ture of this s ign is typifie d by Arjun, the a rche r, the s truggling s oul of the B h a g a v a d G ita to whom the Gra ce of God flowe d profus e ly. ~ ~ CHAPTER 16 THE C O M P LE X C A P R IC O R N WHERE the Ete rna l He a ve nly Ma n ha s be e n crucifie d a t the a lta r of ma te ria lity, whe re the S piritua l Es s e nce of Ma nife s ta tion ha s be e n cribbe d a nd confine d to the limita tions of Ma tte r, whe re Divine Cons cious ne s sis a rous e d in the P rodiga l S on, tha t le ve l of cos moge ne s is is re pre s e nte d by Ca pricorn. Huma n be ings born unde r this s ign a re s torme d by the highly a ctivis e d force s of pa s t ka rma a s we ll a s a ttra cte d by the \irre s is tible future de s tiny wa iting for the m. The Ca pricorn pe rs ona lity is comple x. It is ofte n burde ne d with the ine rtia of Ka ma -Ma na s , tha t is , mind involve d in ma te ria l de s ire s . But the voice of intuition is not s tifle d. As a re s ult of the s e two contra dictory force s , s uch individua ls ha ve to confront s udde ne motiona l ups urge s .The y a re ofte n thrown a mong unknown pa rtne rs ; the ma in purpos e of the s e e ve nts is to le a d the m to ma turity-Divine S e re nity-which ultima te ly a wa its e ve ry e go. A unique fe a ture of Ca pricorn a s ce nda nts is to ha ve ma ny une xpe cte d opportunitie s which tum the cours e of the ir life ; the s e e ve nts a re the throw-ba ck of the ir pa s t ka rma s pe cia lly put in the ir pre s e nt life to a rous e s ome divine pote ntia lity in the m. The comple xity of the Ca pricorn a s ce nda ntsis purpos ive , the prima ry a im of s uch circums ta nce s be ing to dra w the m to the right pa th of s piritua l e volution, the right wa y of huma n progre s s towa rds the ir he a ve nly fa the r. Ca pricorn a s ce nda ntsa re inte lle ctua ls re a dy with ra tiona lis a tion for the ir e ve ry a ction; the ir mind is s o de ve lope d tha t the ir re a s oning ma ny a time de lude s e ve n the ms e lve s a nd the y fe e l the ms e lve s s ta ble , hone s t a nd fa ithful. But from the worldly s ta nda rds the ir conduct ma y be a t va ria nce from the s e ide a ls . In fa ct, the crucifixion of Ca pricorn individua ls 116 INTRODUCTION TO ES OTERIC AS TROLOGY is inte ns ifie d by the ins ta bility ofthe ir e motion a nd the compa nions hip of s tra nge be dfe llows . S uch pe rs ons a re not ne ce s s a rily trus te d by the ir frie nds , by the ir ma rrie d pa rtne rs a s we ll a s by the ir bus ine s s colle a gue s . The y ha ve howe ve r gre a t ca pa city for doing things a nd s ha rp inte llige nce , a nd ma ny ra dica lly tra ns forming e ve nts influe nce the ir live s . Ca pricorn is the te nth s ign re pre s e nting the 10th Bha va of Ka la P urus ha . The 10th hous e s ta nds for a voca tion, the vita l e ffort which de te rmine s the cours e of one 's life . This a s pe ct of life is importa nt for e ve ryone . The ba s ic purpos e of the He a ve nly Ma n-his a voca tion--is Ma nife s ta tion, which ha s two a s pe cts ,na me ly, the oute r or the e xote ric, a nd inne r or the occult. Ma tte r is the ve hicle for e xpre s s ing the forme r a nd S pirit of the la tte r. This dua lity be twe e n S pirit a nd ma tte r a t the munda ne le ve l ofte n re quire s ca te goris ing the individua ls be twe e n ma te ria lis ts a nd s piritua lis ts . This divis ion howe ve r is unre a lis tic. Ea ch individua l ha s both the force s ope ra ting on him. The re fore , though one ma y pre domina te in s ome individua ls a nd the othe r in othe rs , ye t the comple x inte ra ction of the two fa ce ts oflife -force s hould be re cOgnis e d a nd due re ga rd give n to the m while a s s e s s ing the ba s ic na ture of the Ca pricorn pe ople . The Ca pricorn individua ls a re not ne ce s s a rily ma te ria lis ts or s piritua lis tic a s s uch, ra the r the y re pre s e nt a pa rticula r inte rre la tions hip or ble nd be twe e n the s e two force s . It ha s ofte n be e n re pe a te d tha t Libra dis tinguis he s the involuting S pirit from the e volving one . Eve ry zodia c following this de e pe s tle ve l of involution ha s be e n mys te rious . S corpio, S a gitta rius , Ca pricorn, Aqua rius a nd P is ce s a ll ha ve be e n s o de s cribe d. The mys te rious cha ra cte ris tics of e a ch of the s e zodia cs a re diffe re nt from one a nothe r. The mys te rious na ture of Ca pricorn is re ve a le d to s ome e xte nt by its S a ns krit na me . Ca pricorn is known a s M a k a ra . This word conce a ls a lot a nd it de fle cts much from the vie w of the common pe ople . By dis cove ring the nume rica l va lue of this s ign, s ome of its inne r me a nings a re re ve a le d. Ma ka ra cons is ts of two words na me ly M a a nd K a ra . The forme r ha s the s a me root" from which the words like Ma ya (cre a tive illus ion), Ma (mothe r), Ma ma tha (compa s s ion), Ma na s a (cre a tive inte llige nce ), Ma ha t (Unive rs a l Inte llige nce ) a nd ma ny othe r s imila r words a re de rive d. Nume ri THE COMP LEX CAP RICORN 117 -ca lly, the va lue ofMa is s a id to be five . This numbe r ha s corre s ponde nce with the five e le me nts of which the cos mos is ma de of (The occult a nd the oute r a s pe cts of the s a me principle ha s ma de 5x2= I 0, which is the nume rica l of this s ign). Thus M a s ymb9,lis e s thos e five mighty cre a tive force s of which the cos mos is built. Ta ke n in its dua l a s pe ct, it is the s a crifice of the He a ve nly Ma n on the Cros s of Ma nife s ta tion. P e nta gon is one of the ma ny s ymbols of this s ta ge of ma nife s ta tion. The cre a tive wa te r of life -the ve ry e s s e nce of e ne rgy--ha s be e n circums cribe d by ka ra -the ha nds , the ve hicle s of a ction--te n whe n both the s e ts of ve hicle s working on the le ve l of a ction a nd undl;:l's ta ndinga re ta ke n into a ccount. Thus whe n Ca pricorn re pre s e nts the involve me nt of the highe s t s pirit in the gros s e s tma tte r a nd whe n tha t impris one d s ple ndour ha s be e n s truggling to libe ra te its e lf from the s ha ckle s of ma tte r, the Ca pricorn individua ls mus t e xpe rie nce in s ome me a s ure this impris onme nt. Obvious ly the re fore the Ma ka ra a s ce nda ntswha te ve r the ir na ture , s piritua l or ma te ria lis tic, mus t fe e l impris one d, cons tricte d, ga ole d, fe tte re d, whos e wings ha ve be e n clippe d. The white dove offre e dom ha s be e n ca ge d within the da rk hours of limita tions . No wonde r Ma ka ra pe rs ons a re full of e ne rgy, e nthus ia s m, ide a lis m but the y find the ms e lve s he lple s s in e xpre s s ing the ir ta le nts . It is a ls o notice a ble tha t a lmos t e ve ry ye a r, with e ve ry tra ns it of J upite r from one hous e to a nothe r, a ne w a nd s ignifica nt e ve nt ta ke s pla ce in the life of Ca pricorn a s ce nda nts . Le t us e xa mine the e s ote ric s ide of Ca pricorn a little more inte ns ive ly. This s ign is clos e ly conne cte d with the a bode of the Mighty Inte llige nce re s pons ible for the e volution of s ouls on this pla ne t. While de a ling with this s ubje ct, Ma da me H.P . Bla va ts ky s ta te d tha t "Ma ka ra is re la te d to a mys te rious orde r of be ings known a s Dhya nis ". The s e Dhya nis , s he ha s me ntione d (cf. T h e S e c re t D o c trin e , Vol.I.p.266), we re conne cte d with the crocodile , a nd the ir a bode is in Ca pricorn. S he ha d furthe r s ta te d, "But the s e a re conve rtible te rms in India n As trology, for the te nth s ign of the zodia c, which is ca lle d Ma ka ra , is loos e ly tra ns la te d a s 'crocodile '. The word its e lf is occultly inte rpre te d in va rious wa ys ...In Egypt, the De funct-whos e s ymbol is the pe nta gra m, or the five -pointe d s ta r, the points of which re pre s e ntthe limbs of a ma n--wa s s hown e mble ma tica lly tra ns forme d into a crocodile . S e be khor S e ve kh (or S e ve nth).... is a dra gon 118 INTRODUCTION TO ES OTERIC AS TROLOGY in re a lity, not a crocodile . He is the 'Dra gon of Wis dom', or Ma na s , the Huma n S oul, Mind, the Inte llige nt P rinciple , ca lle d in our Es ote ric P hilos ophy the Fifth principle " (Ibid., p. 266). From this it ma y be a ppa re nt tha t the te nth zodia c na me d Ma ka ra , me a ning crocodile is not a ctua lly the re ptile but the Unive rs a l Inte llige nce re pre s e nte d a s pe nta gra m (a s nume rica lly indica te d by the word) whos e a bode is in Ca pricorn. Eve n Dr. B.V. Ra ma n, the re s pe cte d e ditor of T h e A s tro lo g ic a l M a g a z in e re ve a le d his full knowle dge ofthe e s ote ric s ignifica nce ofthis s ign whe n he s ta te d tha t "Ca pricorn quicke ns the me nta l a nd inte lle ctua l qua lifica tion". P e rs ona lly we fe e l the Dr. B. V. Ra ma n did not dis cus s the e s ote ric s ide of Ca pricorn be ca us e he wa s more conce rne d with munda ne a s trology tha n with the inte ra ction of occult force s on the a ctivitie s of huma n individua ls , but a ~trology by no me a ns s hould be ta ke n me re ly a s a knowle dge conce rning ma te ria l e xis te nce . The ma in e mpha s is of Ma da me H.P . Bla va ts ky ha s be e nto s how tha t be hind the phys ica l unive rs e the re is a gre a t e mpire of Mighty Inte llige nce s a nd the Divine Will is be ing worke d through the m, a nd India n a s trology provide s s ome clue s for the unde rs ta nding of this Divine Empire . Coming ba ck to s ubje ctof Ca pricorn a nd the Fifth P rinciple to which Ma da me H.P . Bla va ts ky ha s ma de re fe re nce s , it is inde e d the Mind P rinciple which ha s the cre a tive a s we ll a s the de s tructive pote ntia lity. It is the re fore not s urpris ing tha t the Ca pricorn a s ce nda nts a re highly inte llige nt, s e lf-opiniona te d a nd mys te rious ly powe rful individua ls s howing s igns of invis ible highe r powe rs working through the m. "Eve n the dua l na ture of this s ign ha s be e n due to this re la tions hip be twe e n the individua ls born unde r this s ign a nd the Divine Inte llige nce s . This orde r of Dhya nis a re s uppos e d to conta in in the ms e lve s the dua l a ttribute s of both the s piritua l a nd phys ica l a s pe cts of the Unive rs e ; the two pole s , s o to s a y of M a h a t, the Unive rs a l Inte llige nce a nd the dua l na ture of ma n the s piritua l a nd the phys ica l. He nce its numbe r Five , double d a nd ma de into te n, conne cting it with Ma ka ra the te nth s ign of the zodia c" (Ibid., p. 268). With Ca pricorn ris ing on the e a s te rn horizon, the Cos mic Ma n, or the He a ve nly Ma n ha s four of his c h a k ra s - - {h e force ce ntre s ,a bove the THE COMP LEX CAP RICORN 119 horzon ra dia ting inte ns ifie d s pe cia lis e d e ne rgy from the m. The s e e h a k ra s a re known a s M u la d h a ra loca te d a t the ba s e of the s pine , S v a d h is th a n a ne a r the s ple e n, M a n ip u ra a t the ba s e of na ve l. The he a rt cha kra , na me ly, A n a h a ta e h a k ra ha s be e n s e tting on the we s te rn horzon whe n Ca pricorn ha s be e n ris ing. The thre e cha kra s which a re cle a rly a bove the horizon puls a te with s e xua l, ne rvous a nd ps ychic e ne rgie s . M u la d h a ra a rous e s the S e rpe nt F ire - - K u n d a lin i S h a k ti- - w h ic h vita lis e s blood while giving he a t to the body a nd incre a s e s s e xua l pote ncy. The S e rpe nt Fire re a ching M a n ip u ra a nd vivifying s ola r ple xus cons ide ra bly a ugme nts the s e ns itivity of the individua l; S v a d h is th a n a e h a k ra give s to the individua l powe r to tra ve l cons cious ly in the a s tra l world. A n a h a ta e h a k ra , which is on the borde rline cha kra a t the we s te rn (s e tting) horizon for Ca pricorn a s ce nda nts , give s to the pe rs on cons cious ne s s of the fe e lings of othe rs . It a rous e s s ympa thy a nd s e ns itivity to link one 's cons cious ne s s with tha t of othe r pe rs ons in orde r to unde rs ta nd the working of the ir he a rt. From this , it ma y be s e e ntha t the Cos mic Ma n unde r this s ign ris ing ha s a ll the "phys ica l" force -ce ntre s a ctivis e d, but the highe r cha kra s , which le a d the individua l to s piritua l he ights a re s till s ubme rge d in da rkne s s . Whe n re la te d to the munda ne individua ls one ma y infe r tha t this condition will e mpha s ize gre a t phys ica l a nd ma te ria l prowe s s , but s piritua lity is s till in the re a lm of hidde n re a litie s . De s pite s ubme rging of the individua l in ma te ria l involve me nts a nd dis tre s s ing fe e lings of frus tra tion due to his ina bility in fre e ing his s pirit from ma te ria l ve ils , the Ca pricorn a s ce nda ntsa fte r confronting the rough we a the r a nd ha ving be e n tos s e d a round the diffe re nt corne rs of the world would be gin trying for a tta ining his re a l s piritua l de s tiny a nd the re by a tta ining the tra nquility tha t come s a fte r the tropica l mons oon. The fa ct tha t S a turn is the a s ce nda ntlord s hould ne ve r be ove rlooke d. S indba d the S a ilor got his riche s a nd pe a ce only a fte r the long pe riod of his tria l, only whe n dros s from gold wa s comple te ly burnt out. S a turn ma ke s life difficult a nd the Ca pricorn a s ce nda ntss hould ne ve r e xpe ct a n e a s y-going life ; but S a turn cre a te sfa voura ble conditions for impa rting s piritua l le s s ons to the individua l. It is ne ce s s a ry for Ca pricorn a s ce nda ntsto ha ve a fa voura ble S a turn. Wha te ve r the circums ta nce s , Ca pricorn-born mus t fina lly look home wa rd; the y mus t ultima te ly be gin the pa th of re tre a t. 120 INTRODUCTION TO ES OTERIC AS TROLOGY Ma rs a nd Ve nus a re the be s t pla ne ts for Ca pricorn a s ce nda nts .But Ma rs a nd S a turn a re e ne mie s whe re a s Ve nus is frie ndly to S a turn. Ma rs is the lord of the 4th a nd 11th hous e s in the pre s e ntca s e while it is e xa lte d in La gna . By cre a ting turmoil a nd complica tions in ma tte rs re la ting to hous e , la nd a nd income Ma rs a s s is tsthe Ca pricorn a s ce nda ntsin a tta ining the ir de s tiny. Ca pricorn pe ople mus t ge t mone y, s ome time s s udde nly, s ome time s by a dopting unfa ir me a ns ;s ome time s ma rria ge , ille ga l or le ga l, be come s the me a ns for providing more mone y. The e s s e ntia l fe a ture in this re ga rd is the ma te ria lity of s e xua l re la tions hips . S uch pe rs ons a lwa ys cons ide r this vita l a s pe ct of huma n life a s purpos ive , not 1J 1e re lyfor ha ppine s s a nd s a tis fa ction of the pa rtne r. In s ome s trong e gos comple te s uppre s s ion of s uch a ctivitie s pa rticula rly with a vie w to a tta ining ps ychic s id d h is a ls o indica te s the s a me te nde ncy of cons ide ring s e xua l e ne rgy a s a me a ns for s ome e nd--phys ica l or s piritua l. Ve nus is of s pe cia l importa nce . Be ing frie ndly with the a s ce nda nt lord, it would do e ve rything pos s ible to ple a s e him. The e s s e ntia lna ture of Ve nus , ge ne ra lly s pe a king, is to provide ma te ria l ple a s ure . It is re la te d to wine , wome n a nd we a lth. The s e things will ha ve imme ns e a ttra ction to the Ca pricorn-born. From the oppos ite s e x,the Ca pricorn-born individua ls de rive much of the ir s us te na nce . The ir cre a tivity a nd profe s s ion a re intima te ly conne cte dwith Ve nus . Ca pricorn pe rs ona lity will tre me ndous ly cha nge a fte r the firs t Ve nus ia n conta ct: ma rria ge is ofte n a turning point for s uch pe rs ons . P rofe s s ion of the s e individua ls is inde te rmina te . The e xa ct form of job is not s o much importa nt a s the e s s e ntia le xpe rie nce s de rive d from it. As it is , the ba s ic te mpe ra me nt of Ca pricorn a s ce nda ntswould be ha rdboile d, a nd we a the r-be a te n;the y would ha ve wrinkle d fore he a d a nd much va rie d e xpe rie nce s to conve y. This is the ir ultima te de s tiny. The y do not la ck e ithe r inte llige nce , s ocia bility or initia tive , but nothing in the ir life is s ta ble . Throughout the rough life , the y ma y re ma in lone ly e nde a vouring to unde rs ta nd the intrica cie s a nd mys te rie s of life without e s ta blis hing a ny grip e ithe r on the ms e lve s or on the circums ta nce s fa cing the m. This tra it would be re fle cte d in the na ture of the ir a voca tion a s we ll. The ce ntra l pus h would be towa rds ma king the individua l inwa rd-tum. THE COMP LEX CAP RICORN 121 He ca n unde r this circums ta nce be come a s upe rb philos ophe r, a lite ra ry figure , a phys icia n, a n occultis t or e ve n a n inte llige nce office r. The wors t tha t ca n ha ppe n to s uch a n individua l is to ma ke him a civil s e rva nt whe re his initia tive is kille d, whe re his ta le nts a re thwa rte d a nd whe re the da ily routine with its monotonous impa ct ma ke s the individua l introve rt to e na ble him to re a lis e tha t the firs t gre a t truth in life is s orrow. He ma y e ve n ge t a job whe re his inte llige nce could be va lua ble , but e ve n the re he would be ma de to fe e l tha t the re is s ome thing more tha n inte llige nce in life . He ma y ha ve gre a t e ne rgy for s ocia l conta cts : lia is on, wine bus ine s s , a nd purve ying in obje cts of a rt might prove s ucce s s ful. But e ve n the s e line s of a ctivitie s would ma ke the individua l fe e l tha t the re is a gre a t cha s m e xis ting be twe e n hims e lf a nd the a rticle s he is de a ling with. We ca n s ta te tha t the conditions could be s uch which would ma ke the obje ctive e nvironme nt induce s ubje ctivity in the Ca pricorn a s ce nda nts to s uch a n e xte nt tha t the ir e motion be come s s e lf-ce ntre d which ma y ma ke the m fe e l lone ly, he a rtle s s ,a nd murde rous with a nti-s ocia l e le me nts pre domina ting in the ir pe rs ona lity. The fine r fe e lings of frie ndline s s , love a nd a ffe ction a re jus t me a ns to a n e nd to the m. Ordina rily s pe a king, s uch pe rs ons might a ppe a r a s s e lfis h, but in fa ct it is the ir s e lf-ce ntre dne s s which is due to the ir s ubje ctive tra it of na ture . The s e cha ra cte ris tics mus t de rive the ir s us te na nce from the profe s s ion of the individua l. As a n e ngine e r, he ma y fe e l tha t he is ins trume nta l in ge tting giga ntic bridge s a nd buildings cons tructe d but comme ns ura te with the s e a ctivitie s his income would be me a gre which might e ve n induce him to ta ke bribe s . But on the highe r pla ne s with e volve d s ouls , this s ign might e na ble the m to cons ide r the ir profe s s ion a s a me a ns of e a rning bre a d a nd the re fore a re s triction impos e d on the ir inne r fre e dom; with this unde rs ta nding of the cha s m be twe e n the obje ctive a nd the s ubje ctive s ta te s of a ffa irs , the y ga in the ir dis pa s s ion a nd s ta bility in life a nd wrinkle s on the ir fore he a d. The mos t fruitful e ffort for Ca pricorn a s ce nda ntsis to try to a chie ve tra nquillity of e motions . The Moon, the rule r of e motions , would be e xa lte d in the 5th hous e a nd in his own hous e in the 7th. The s e a re importa nt hous e s .Ba la nce d de ve lopme nt of the pe rs on would ta ke pla ce only with unruffle d e motions . In fa ct this is a truis m a nd a pplica ble in e ve ry ca s e , but a s fa r a s the Ca pricorn-born pe rs ons a re conce rne d, this is of vita l 122 INTRODUCTION TO ES OTERlC AS TROLOGY ne ce s s ity. The y a re lia ble to be e a s ily te ns e a nd fe e l de s ponde nt. This ca n be a voide d only with control ove r e motions . With this a tta inme nt, s uch individua ls ca n confront the tria ls a nd tribula tions of the ir life with fortitude . P hilos ophy involving re ligious dis cus s ions ,s tudie s ,pilgrima ge s a nd ve ne ra tion of the e lde rs do not a ttra ct s uch individua ls a s much a s fa ith in individua lis m, e gotis m a nd e ve n iq. bruta l huma n powe rs in orde r to de mons tra te s upre ma cyof will ove r ma tte r. S uch pe rs onsta ke gre a t de light in e xhibiting the ir will-powe r, inte llige nce a nd pe rs ona l e nde a vours s ucce s s fully e xe cute d. For the m, the re is the philos ophy of a ction or of comple te re nuncia tion but not of gra dua l unfoldme nt ba s e d on unde rs ta nding a nd dis cipline . To s um up, the Ca pricom a s ce nda ntsa re ve ry powe rful pe rs ona litie s . The y ha ve the ir e gos ve ry much de ve lope d. The y a re ma te ria l minde d. The y a re s e lf-ce ntre d. But circums ta nce s force the m to look upwa rd a nd to think of re turning home wa rd. This ha ppe ns Mte r inte ns ive ma te ria l involve me nts a nd much s tormy life . Whe n the s torm is ove r the individua l ma y find hims e lf in the re a lm of Highe r Inte llige nce s --Dhya nis --who a re working in this cos mos for ca rrying out the Will of the Lord. Mys te rious Initia tions a re pos s ible for the s e individua ls . The mos t us e ful e ffort for the m is to ma inta in tra nquillity of e motiOil a nd control ove r the ir pa s s ion. Ca pricorn is a n importa nt s ign ope ning the mys te rious pa rta ls for the individua l to re a ch highe r re a lms of e xis te nce which would comple te the birth-de a th cycle for him. C HA P TE R A Q U A R IU S : THE FA THE R 17 O F THE N E W A G E VARIOUS occult s cie nce s indica te s ome funda me nta l truths of a s trology which a re imme ns e ly illumina ting. A dis cove ry of s uch truths ma ke s our life me a ningful a nd our a ction purpos e ful. It a ls o a s s is ts us in re lie ving s ome of the he a rt-wre nching e xpe rie nce s of our life . The na ture ofKumbha La gna ha s be e n be wilde ring. The comple xity conce rning the s ubje ct ha s be e n incre a s ing with e ve ry e fforts to unde rs ta nd it de e ply. To give the a dje ctive 'e nigma ' to this s ign is a n unde rs ta te me nt. By ploughing through the lite ra ture of a ncie nt s cripture s we ha ve come a cros s ce rta in hints a nd s ugge s tions which whe n worke d out in de ta il a nd e la bora te d upon s e e mto give ce rta in clue s a bout the cha ra cte r a nd de s tiny of this a s ce nda nt. The ve ry word Aqua rius de rive d from its La tin origin re fe rs to wa te r-ca rrie r. In S a ns krit, it only me a ns a pitche r but the va rious othe r words re la te d to this s ign give s ome othe r s ignifica nt clue s . The word Kum bhaka is a ls o re la te d to a pra ctice of holding the bre a th, a nd the word Kumbha ja is re la te d to Ris hi Aga s thya who is s a id to be the future Ma nu but who, howe ve r, ha s a bdica te d this office in fa vour of one of his dis ciple s who is now pre pa ring hims e lf for this a ugus t office . Na tura lly, the re fore , the a s trologica l s ign Kumbha mus t be re la te d to bre a th which is the ve ry life -force pe rva ding throughout the e xis te nce a nd to the le a de rs of occult force s who a re in cha rge of us he ring ne w civlis a tions a nd ne w thought-curre nts . Working on the s e s ugge s tions , we fe e l tha t the s e s ugge s tions provide a us e ful ke y to the unde rs ta nding of this zodia ca l s ign. Re a de rs of va rious a s trologica l journa ls whe re this s ign ha s ofte n 124 INTRODUCTION TO ES OTERIC AS TROLOGY be e n dis cus s e d in gre a t de pth a nd with s chola rs hip know tha t this s ign is rightly s ta te d to be e nigma tic, mys te rious a nd occult, ha ving S a turn a nd! or Ura nus a s its lords , both e xtra ordina ry pla ne ts . The s ign cons is ts of Dha nis hta la te r ha lf, S a ta bhis ha a nd the firs t thre e p a d a s ofP oorva bha dra owne d by Ma rs , Ra hu a nd J upite r which indica te s tha t the ordina ry ca nons of ma te ria l pros pe rity ca nnot be the guiding principle of this s ign. It would, the re fore , be futile to a s s ocia tecommonpla ce s ouls with this s ign. Whe the r in mis e ry, de priva tion a nd humilia tion or in p~os pe rity, a bunda ncea nd pre s tigious pos itions , the na tive be longing to this s ign mus t be e xtra ordina ry . A pe rus a l of nota ble horos cope s of e mine nt pe rs ona litie s ma ke s it a bunda ntly cle a r tha t Aqua rius a s ce nda nts a re ve ry uncommon a nd tha t the pe rs ons born unde r this s ign ma ke the ir impa ct on the curre nt of world e ve nts in a s pe cia l wa y. Wha te ve r the ir s ta tion in life , wha te ve r the fie ld of ope ra tion, or wha te ve r the a ge , a ll Aqua rius a s ce nda nts put forth a ne w influe nce on huma n e volution. Evide ntly, P rophe t Moha mme d a nd Ka rl Ma rx, Aura ngze b a nd Ha ve lock Ellis , Abra ha m Lincoln a nd J .P . Morga n ca nnot a nd s h,ould not be cla s s ifie d toge the r for the y ha ve e xpre s s e d dis tinctly contra dictory qua litie s e xce pting the fa ct tha t a ll of the m ha ve give n a ne w twis t, a ne w dire ction to the s ocie ty in which the y live d, a ne w va lue to the a ge , s ocie ty or to the e nvironme nt in which the y we re born. Moha mme d Ali J inna h a nd Ge ne ra l B.M. Ka ul we re e ntire ly diffe re nt pe rs ona litie s ; Ma ha rs hi Ra ma kris hna P a ra ma ha ms a a nd P rof. B. V. Ra ma n ha ve be e n diffe re nt type s of e gos .None the le s s ,the one ce ntra l cord binding a ll the s e individua ls toge the r ha s be e n tha t the y a ll ha ve be e n highly a dva nce d e gos ha ving a de finite mis s ion in the ir life . Unle s s the motiva ting force ma king the s e individua ls s uch powe rful pe rs ona litie s is e xplore d a nd its re la tions hip e s ta blis he d with the ir guiding s ta r, we might ta ke the hus k for the ke rne l, a nd be gin pre dicting e xte rna l e ve nts without touching the inne r core of s uch pe rs ons . Whe the r we cons ide r the Europe a n, India n, Cha lde a n. As s yria n, Egyptia n or a ny othe r s ys te m of a s trology, Aqua rius ha s be e n unive rs a lly r~la te d to pitche r with or without wa te r flowing out of it. S ome ha ve pronounce d it a s a n e mpty pitche r a nd othe rs ha ve ma de wa te r flowing out of it a s its s ymbol. The re ha ve be e n othe rs who ha ve dis pute d the AQUARIUS : THE FATHER OF THE NEW AGE 125 s ha peof the pitche r. But wha te ve r the diffe re nce , the common fe a ture of a ll is tha t Aqua rius is conne cte d with wa te r though it is s a id to be a n a iry s ign. India n s cripture s ha ve de s cribe d Aqua rius a s "a ma n holding a wa te r pot, ye llow in colour with fa t body, ta ll s ta ture but norma l in othe r re s pe cts . Huma n s ign, s trong during da y, re s ide s in the middle of wa te r, windy a nd la zy in na ture ". S uch cha ra cte ris tics a re more blinding tha n re ve a ling. S a tya cha rya cons ide re d the Aqua rius -born a s s orrowful a nd mis e ra ble while Bha ttotpa la ha s opine d tha t the individua ls born in the D w a d a s a m s a of Kumbha will be unha ppy a nd poor. S uch prognos tica tions s hould be a dopte d ve ry ca re fully, a nd Ya va na cha rya ha s e ve n s ugge s te d tha t the fa ct of Aqua rius is the birth s ign of a pe rs on doe s not by its e lf s ugge s t mis fortune . As a ma tte r of fa ct, for a n a s trologe r nothing is unfortuna te or fortuna te ; e ve rything is a n e ve nt in one 's life indica ting the di~s ition of ce rta in drivine force s moulding a nd s ha ping the cha ra cte r ofth(: e go. And, in the ca s eof the divine force pouring forth through Kumbha La gna , its influe nce is colos s a l. A pe rs on born unde r this s ign is ca rrie d by a ga le of the pa ~t ka rma le t loos e by the L ip ik a s s o tha t the huma n child. could a cquire a ne w outlook, a ne w dire ction, in his own life a nd intorudce the s a me in the live s of his fe llow-be ings . In orde r to s ubs ta ntia te the conclus ion, one ha s me re ly to e xa mine the fa ct tha t the thre e N a k s h a tra s , na me ly, Dha nis hta , S a ta bhis ha a nd P oorva bha dra compris ing Kumbha a re owne d by Ma rs , Ra hu a nd J upite r which a re intima te ly conne cte d with the powe rful Ka rmic force s ge ne ra te d in pa s t live s . J upite r be s tows a ll the a us picious opportunitie s for the de ve lopme nt a nd fruition of s piritua l fa cultie s ; Ra hu be s tows immorta lity, whe re a sMa rs is the pla ne t tha t give s coura ge a nd e nthus ia s mfor a s ce nding to divine he ights . Thus in Kumbha s ign the re is the unde rcurre nt of a ll the thre e pla ne ts which a re gre a tly conne cte d with a ll s piritua l purs uits in life . The ve ry na ture ofthe owne rs hip of the s ign s ugge s tstha t the pe rs ons born unde r this s ign would be ve ry intima te ly conne cte d with the ir pa s t live s . S a turn ke e ps a re cord of a ll the pa s t de e ds a nd mis de e ds of diffe re nt pe rs on s o tha t by a rra nging the e ve ryda y life of the individua ls it could cre a te e nough impe dime nts s o tha t the individua l in s urmounting the m a cquire s s tre ngth a nd be come s s tronge r a nd more dis pa s s iblla te . To cons ide r this s ign a s unfortuna te would be throwing a s pe rs ions on Divine P la n a nd the be ne vole nce a nd kindne s s of Divinity its e lf. S a turn te a che s 126 INTRODUCTION TO ES OTERIC AS TROLOGY the ha rd wa y but he e s ta blis he s the individua l on the pa th of re nuncia tion more firmly. From the s e , it could be conclude d tha t the individua ls born unde r this s ign would do re nuncia tion a s a re s ult of powe rful ka rma ge ne ra te d in the pa s t live s a nd the y mus t turn the ir ga ze home wa rd, othe rwis e the wis dom impa rte d by J upite r, or the s orrow a nd pa in ge ne ra te d in e ve ryda y life by S a turn, or the influe nce of impe rs ona l Ra hu would force the individua l by the ir own impa ct to tha t dire ction. The us ua l pre diction tha t Kumbha la gna pe rs ons a re unha ppy a nd mis e ra ble implie s this funda me nta l na ture tha t Kumbha pe ople mus t ope n the ms e lve s to Divine P la n, to he a ve nly light; proba bly, tha t is why the s ign is s a id to be s trong during the da y s ugge s tive of the inte ns e a ctivity of the ra dia nce of God. One mus t a cknowle dge the fa ct tha t Kumbha ha s Ma ka ra a s its twe lfth s ign. S a turn owns both the s e s igns . For Kumbha La gna , S a turn is importa nt be ca us e of its owne rs hip of La gna a nd the 12th hous e . The 12th is the hous e oflife be yond de a th a nd a s s uch, the na tive born unde r Kumbha Ra s i mus t be intrica te ly re la te d to "life be yond". Tha t is a nothe r re a s on why Aqua rius a s ce nda nts , no ma tte r in wha t s phe re of life the y a re born, the y a re ge ne ra lly conne cte d with tra ns ce nde nta l motiva tions . S wa mi Ra ma kris hna P a ra ma ha ms a wa s motiva te d in his s piritua l s e a rch by a rde nt fa ith in God; J . P . Morga n, proba bly one of the riche s t me n in the Unite d S ta te s ,wa s a ls o burning with inte ns e phila nthropic obje ctive s ; B. V. Ra ma n is a torch-be a re r of occult s cie nce s ,whe re a s Aura ngze b could be crue lly ze a lous a bout e s ta blis hing his re ligion a nd his type of fa ith in God. Ka rl Ma rx a s we ll a s Ha ve lock Ellis , though inve s tiga ting ve ry n, unda ne s ubje cts a pproa che d the ir s ubje cts from a comple te ly unconve ntiona l s ta ndpoint. All the s e pe rs on e nde a voure d to inculca te ne w va lue s a mong the pe ople . Obvious ly, this is a funda me nta l tra it of a ll ,I ,qua rius a s ce nda nts . kumbha Ra s i is de dica te d to Indra in Hindu mythology a nd one mus t re ca ll tha t Indra rule s the doma in whe re the e gos dwe ll a s a re s ult of pa s t good de e ds . In Gre e k mythology, Ga nyme de s , the obje ct of lus tpe rs onifie d, wa s ca rrie d from e a rth by Ze us to be his cup-be a re r.In He bre w re ligion, L a m - a c h me a ns (La m-the fa the r) the fa the r of the a ge , or the fa the r of Noa h who ina ugura te d a ne w e ra or a pe riod of cre a tion a fte r the AQUARIUS : THE FATHER OF THE NEW AGE 127 or De luge . The fa the r a nd the s on a re s a id to re pre s e nt Aqua rius a nd P is ce s . From the s e , it ma y be s e e n tha t s ign Aqua rius is intima te ly conne cte d with tha t a s pe ct of Divine P la n whe re the individua ls like Ga nyme de a re chos e n to be the cup-be a re rs of gods , or to be the fa the rs , or the pre curs ors of Noa h who e s ta blis he d a ne w civilis a tion or ga ve a ne w dire ction in huma n life . Exa mine it with s ome of the known horos cope s ,a nd it would be a bunda ntly cle a r tha t the a ncie nt mythologie s of ma ny importa nt re ligions kne w we ll the s ignifica nce of Aqua rius a s a ha rbinge r of ne w life a nd light de s pite the fa ct tha t in doing s o the y ma y ha ve to e ncounte r difficultie s a nd pe rs ona l de priva tions . For e xa mple , Abra ha m Lincoln e s ta blis he d the s pirit oflibe rty, de mocra cy a nd e qua lity in the Unite d S ta te s though his own pe rs ona l life wa s full of thorns ; P rofe s s or B.Y. Ra ma n ma de a s trology a va lid a nd re s pe ctful s cie ntific s ubje ct whe n ma ny pe rs ons ha ve be e n de riding the s ubje ct a nd while doing s o, he ha d to fore go much of his pe rs ona l ple a s ure s a nd comforts a nd he ha d to me e t difficultie s cre a te d in ma ny qua rte rs . P ra la y a , Kumbha La gna ha s the he a d of Ka la P urus ha in the 3rd hous e re pre s e nting coura ge , prowe s s , he rois m a nd me nta l powe r of which Arie s is the s ign a nd Ma rs the lord. From this , it is e vide nt tha t the na tive ca n be ha ppy a nd fulfilling the purpos e of his life whe n his e ntire e ne rgy a nd inte re s ts a re dire cte d towa rds be ginning a ne w cycle of e volution. For this , the na tive is a dmira bly we ll s uite d. Two of the force -ce ntre s of Ka la P urus ha ,na me ly, B ra h m a ra n d h ra a nd A jn a e h a k ra loca te d in this hous e , do not only indica te cons ide ra ble la te nt fa cultie s for inculca ting the ide a of Divine Unity in e ve ry ma nife s te d form of the cre a tion a nd the ca pa city for a rous ingme ta phys ica lide a s in the he a rts of the pe ople , but this s itua tion a ls o s ugge s tsthe fa ct tha t the de s tiny of s uch individua ls lie s in e ne rgis ing the s e force -ce ntre s without which the y would not fe e l s a tis fie d, Thos e Aqua rius a s ce nda ntswho do not mobilis e a ll the ir e ne rgie s for this purpos e a re na tura lly bound to fe e l the ir life s tifle d a nd the re fore mis e ra ble . He a rt of the Aqua rius is in the throa t of Ka la P urus ha . This is a s tra nge s ta te me nt, but it is re la te d to a n inna te ins tinct of the individua l. The de ve lopme nt of B ra h m a ra n d h ra e h a k ra provide s full cons cious ne s s of the invis ible a nd vis ible worlds a round the pe rs on s o tha t he could uninte rrupte dly ta p the unive rs a l cons cious ne s s .The de ve lopme nt of A jn a 128 INTRODUCTION TO ES OTERIC AS TROLOGY could le a d the individua l to ha ve wa king vis ions of pla ce s a nd pe ople . The fa culty of cla irvoya nce --one of the s id d h is highly cove te d by the occultis ts come s from this cha kra s . In a n ordina ry individua l, the s e ma y not be s o common, but the s e cha kra be ing in the 3rd hous e ofKumbha a s ce nda nts whe re the Ka la P urus ha la ys his he a d, for the m the s e would undoubte dly provide gre a t opportunitie s . Ifuntutore d, the y might de ve lop uncons cious ps ychis m. S uch pe rs ons jus t "know" the things without a ny e ffort. Intuition is ofte n mixe d up with s uch ps ychic fa cultie s , but the fa ct re ma ins tha t the y a re a ble to ge t in touch with s uch powe rs . Ifunde ve lope d a nd blocke d up due to pla ne ta ry dis pos ition, Aqua rius a s ce nda ntsmight be come crude a nd a nti-re ligious to a gre a t e xte nt. Whe n it is s a id tha t the Aqua rius ha s its he a rt in the throa t of the Ka la P urus ha , it implie s tha t V is u d d h i e h a k ra of Ka la P urus ha , which is the s ixte e n-pe ta lle d force ce ntre loca te d ne a r the throa t, would be in the 4th hous e of the na tive . This be ing s o, the individua l would ha ve gre a t e motiona l ups urge whe n he he a rs the woe s a nd s orrows of the world; upliftme nt of huma n kind is mos t de a r for s uch a s ce nda nts . Obvious ly, Aura ngze b the de s pot, Ha ve lock Ellis the s e xologis t, Ka rl Ma rx the a nti-the is t, a nd the founde r of communis m, we re a llie d to the ir a ctivitie s with a vie w to re lie ving the mis e rie s ofthe common pe ople . All of the m fe lt tha t in s ome wa y or the othe r, the huma nity ha s a gre a te r a nd pa ra mount cla im on the ir he a rt. K u n d a lin i S h a k ti loca te d a t the ba s e of the s pine of Ka la P urus ha , for Aqua rius a s ce nda ntswould be in the 10th hous e . This is ve ry vita l be ca us e the urge to cre a tivity, the ka rma of the pe rs on, would be to quicke n the de ve lopme nt of his s piritua l na ture . Wha te ve r e ls e the individua l born with Aqua rius a s ce nda ntdoe s , unle s s he ma ke s progre s s towa rds his own s piritua l unfoldme nt, he would be a mis e ra ble ma n. As long a s this e h a k ra of the individua l is dorma nt, he might be non-de s cript, but if it be loa de d with unde s ira ble influe nce s , the whole cons titution a nd a ttitude of the pe rs on would be dis torte d. The re would be no mora lity in the individua l, a nd he would be s e ns ua lis t, tre a che rous , a nti-s ocia l a nd the gre a te s t de nounce r of a ll s piritua lity. e h a k ra Aqua rius a s ce nda ntsa re ge ne ra lly ve ry inte llige nt; Me rcury is the lord of the ir 5th a nd 8th hous e s . The y s hould be ma inly pre occupie d with producing a ne w wa y of living ba s e d on the ir own unde rs ta nding of the unive rs e a nd the role of the individua l in the s a me . But, it s hould a ls o be AQUARIUS : THE FATHER OF THE NEW AGE 129 note d tha t the lord of the 8th hous e is Me rcury, a nd, the re fore , he would be finding cons ide ra ble difficultie s in the e xpre s s ion of his vie wpoint. Fa voura bly dis pos e d,Me rcury could provide gre a t ins ight into the hidde n mys te rie s of na ture due to its lords hip of the mys te rious 8th hous e , othe rwis e the individua l would be a ve rs e to a ll forms of e xpre s s ion-writte n, voca l or impre s s ionis tic. Much of the pe rs ona lity ba la nce of Aqua rius a s ce nda ntswould de pe ndupon fa voura ble dis pos ition a nd re la tions hip be twe e n S a turn a nd Me rcury be ca us eof the ir frie ndline s s a nd thie r owne rs hip of mos t importa nt hous e s conne cte d with cre a tivity. Ve nus is the mos t importa nt pla ne t for the Aqua rius pe ople , It owns the 4th a nd the 9th hous e s a nd the s e a re the mos t s ignifica nt hous e s for the ha ppine s s of a n individua l. Ve nus ha s s wa y ove r a ll kinds 9f ma te ria l comforts a nd ple a s ure s .Ge ne ra lly s pe a king, Aqua rius -born pe rs ons ha ve fine ta s te for good living. Notwiths ta nding othe r tra its of le a de rs hip in the re a lm of thought, de s ire to compre he nd the unive rs a l mind of the Divinity, a nd the gre a t urge to do good to the huma n kind, the Aqua rius born individua ls wa nt to obta in a good, comforta ble , ple a s a nt a nd a rtis tic living for the ms e lve s . The y wa nt a good life . P rovide d the pa s t ka rma s a re fa voura ble , the y a re like ly to be s urrounde d by mus ic, pa intings a nd othe r cultura l a tta inme nts . The importa nce of Ma rs for Aqua rius a s ce nda nts ca nnot be minimis e d. Ma rs be ing the rule r of the 3rd a nd the 10th hous e s a nd be ing inimica l to the As ce nda nt lord, Aqua rius -born pe rs ons ca nnot e xpe ct a pe a ce ful a nd s mooth life . Impe dime nts would be fa ce d a t e ve ry le ve l, but give n the coura ge to s urmount a nd e nde a vour to ra is e one s e lf from the ma te ria l pla ne to tha t of tra ns ce nde nta l he ights , the y could la y down the s olid founda tion for a future glorious living. If la zy, unchiva lrous a nd una ble to ta ke initia tive in doing good to othe rs , the individua l would be a bundle of contra dictions , a nd would be frus tra te d, mis e ra ble a nd qua rreIs ome . Much progre s s of Aqua rius -born individua l would de pe nd upon his pa rtne r. Ifhis wife , bus ine s s pa rtne rs a nd s uch othe rs a re god-fe a ring huma nita ria ns a nd s trong e gos , the life of the Aqua ria n, to a gre a t e xte nt, could be s ucce s s ful. The S un, lord of the 7th in ha ppy pa rtne rs hip, would INTRODUCTION TO ES OTERIC AS TROLOGY 130 mitiga te to a gre a t e xte nt the ma le fic a nd de pre s s ive e ffe cts of S a turnia n Aqua rius ; the S un's e xa lta tion s ign be ing Arie s , the 3rd hous e would a ls o indica te tha t the pa rtne rs ' influe nce in a rous ing initia tive , a ltruis m a nd phila nthropy would gre a tly be ne fit s uch individua ls . P a rtne rs hip for s uch individua ls ca nnot be ba s e d me re ly on s e xua l or pe rs ona l e xploita tion, which is like ly to be the gra ve for Aqua rius -born individua ls . Ma ny e xa mple s of e mine nt Aqua rius a s ce nda ntsha ve a lre a dy be e n dis cus s e d a bove . Howe ve r, a commonpla ce horos cope is give n be low to indica te s ome ofthe points s ugge s te d a bove . A s ignifica nt fe a ture of this horos cope is the de bilita te d a s ce nda nt lord but Ve nus , in his own hous e a nd in the 9th hous e , ha s gre a tly re inforce d the ple a s ure s of a good life . A good, we ll-furnis he d hous e with a ll mode m a me nitie s ha ~cle a rly fulfille d the a ttribute s of Ve nus . He is ve ry fond of a rtis tic things . Ma rs , lord of the 3rd a nd the 10th a nd re trogra de in the 4th, ha s cre a te d e motiona l proble ms a nd incide nta lly, it ha s a ls o cre a te d s ome proble ms in hIs 'profe s s iona l ca re e r. Me rcury, the lord of the 5th a nd 8th, is loca te d in the 11thoHe e a rne d a good live lihood Ra hu S a turn Moon Ma rs (R) As cdt. 4th De ce mbe r 1911 Me rcury J upite r S un Ke tu Ve nus by a ccounting profe s s ion. The na tive ha s ve ry good s ocia l ma nne rs . His unique qua lity is tha t he is ve ry diffe re nt from his othe r fa mily me mbe rs . He is motiva te d by fe llow-fe e ling a nd ha s gre a t urge to do e ve ry pos s ible huma nita ria n work. His wife is a n a s s e tto him, but whe ne ve r s he fa lls s ick, his whole life , pe rs ona l, s ocia l a nd profe s s iona l, ge ts ups e t. S he is a mora l force in his life . He ha s be e n s lowly progre s s ing on the s piritua l pa th, but a s it is unive rs a lly true of S a turn, the Aqua rius lord, he grinds s lowly but grinds ve ry fine --the na tive ha s be e n unde rgoing s e ve ra lpa ngs AQUARIUS : THE FATHER OF THE NEW AGE 131 of!ife which ca n be ha rdly s ha re d by othe rs . But ultima te ly, the Aqua rius a s ce nda ntm us t a s ce nda t le a s tone la dde rup on the golde n s ta irs of s piritua l unfoldme nt, a nd this na tive is ce rta inly, by ha rd wa y, a s ce nding gra dua lly the uphill pa th of s piritua lity. We wis h to e mpha s ize tha t Aqua rius is not a n unfortuna te s ign. ra the r it is a s ign of gre a t s piritua l s ignifica nce . It is a s ign unde r which le a de rs of a ne w a ge a re born. Thos e who follow the curre nt of force s flowing through this a s ce nda ntwould ultima te ly ge t to the s ublime r he ights of s piritua lity, a nd would me rge the ms e lve s in the Oce a n of Divinity, but thos e who fa il to do s o, the y will only ge t a mis e ra ble e xis te nce , for Aqua rius mus t towa rds the e nd ma ke the m unde rs ta nd the true va lue s of life a nd unfold tha t which is la te nt in the m. The wa te r conta ine d in the pitche r mus t flow out, a nd tha t, the wa te r-ca rrie r would do a nyhow: whe the r he doe s it s we e tly a nd willingly or by the force of the circums ta nce s is imma te ria l. C HA P TE R P IS C E S : A N 18 A U S P IC IO U S B E G IN N IN G IF proble ms of a s trology which is one of the mos t s a cre d s cie nce s of the world a re a pproa che d not for s e lfis h cons ide ra tions but for e nlighte nme nt in Divine Wis dom, one would not be unduly a gita te d a bout ba nning a s trologica l pre dictions but would ra the r e nde a vour to improve one 's own pe rs ona l cha ra cte r; one would not ge t ve ry much pe rturbe d a bout the unha ppy turn of e ve nts but would ra the r cultiva te fortitude to co-ope ra te with the La w of Ka rma . God's pla n is e volution, a nd the knowle dge of this e volutiona ry pa th, e ithe r for the individua l or for the world a s a whole , ca nnot be cons ide re d s upe rs tition. In fa ct, s upe rs tition is a n a ct of not cons ide ring a ll the va rious fa ce ts of ca us a tion, in which ca s e it is pre judice . The mode rn world is pre judice d to a gre a t e xte nt. The a dve nt of communis tic philos ophy de pre ca ting occultis m a nd the is m ha s re a lly be e n re ta rding the progre s sof the re ign of d h a rm a - - re lig io n . Efforts of the Aqua ria ns a re inte nde d to pa ve the pa th for the a dve nt of future Me s s ia h. Lord Vis hnu procla ime d in the B h a g a v a d G ila tha t whe ne ve r the re is de cline of dha rma , he would inca rna te to re vive the s a me .In this role Lord Vis hnu functions in his P is ce s a s pe ct of the zodia c. It is worthwhile cons ide ring the s ignifica nce of this s ign whe n huma nity is a t the thre s hold of a ne w be ginning, a nd a ne w cycle ha s to be gin. Ancie nt s e e rs ha ve give n ma y diffe re nt na me s for this s ign. Apa I1 M e e n a m , the y ha ve give n it the na me of A n th y a , M a th s y a , P rith u ro m a a n d J h a s h a . But, a ll the s e a re s ynonyms of fis h. In orde r to pe ne tra te the ve il of this s ymbolis m, one will ha ve to ta ke the a id of va rious occult lite ra ture . P rof. B. V. Ra ma n in his H in d u P re d ic tiv e A s tro lo g y s ta te d P is ce s to be the fe e t of Ka la P urus ha ; he me ntione d tha t this s ign is re la te d to holy s hrine s ,a lta rs , s a cre dpa goda s a nd s ca re dpla ce s , from P IS CES : AN AUS P ICIOUS BEGINNING 133 s a cre drive rs , ta nks a nd founta ins a nd a ll the oce a ns .P is ce s , a ccording to him, is conne cte dwith he rmita ge s a nd loca litie s fre que nte d by Ma ha tma s . As the 12th bha va of Ka la P urus ha , the s ign re fe rs to Divine Knowle dge a nd wors hip, M o k s h a a nd the s ta te a fte r de a th, be s ide s ma ny othe r things . It is cha ra cte ris tic of the P is ce s -born tha t a ccording to P rof. Ra ma n, the y a re re s tle s s a nd fond of his tory, a ntiqua ria n ta lks a nd mythologica l ma s te rpie ce s . The y a re jus t in the ir de a lings a nd a fra id to tra ns gre s s the la ws of righte ous ne s s . In the s e words P rof. B. V. Ra ma n ha s ve ry s uccinctly indica te d wha t the a ncie nt s e e rs ha ve me ntione d a t diffe re nt pla ce s in va rious conte xts . Eve n a common a s trologe r would a ffirm tha t P is ce s -borna re re ligious , god fe a ring, tra ditiona l a nd not ne ce s s a rilyha ppy in e ve ry-da y life . The la s t me ntione d cha ra cte ris tic is ofte n difficult to e xpla in. Howe ve r, if we go de e pe r, if we s tudy va rious s ugge s tions give n a bout the na ture a nd s ignifica nce of this s ign, the s e proble ms could be compre he nde d in the ir true pe rs pe ctive . The ~indu, Chris tia n, P a ga n a nd ma ny othe r re ligions ha ve s hown much re ve re nce for fis h. The conce pt offis h-ma n wa s quite pre va le nt in a ncie nt time s . It is we ll known tha t the e a rlie s t Chris tia n e mble ms , be fore the y we re e ve r a tte mpte d to re pre s e nt the bodily a ppe a ra nce of J e s us , we re the La mb, the Good S he phe rd, a nd the Fis h. Fis h wa s a n inhe rita nce from the Cha lde a ns , a nd it re la te s to the Ba bylonia n Da g-On, me a ning the ma n-fis h. This wa s a s ymbol of the ins tructor a nd inte rpre te r of the pe ople to whom Da g-On a ppe a re d.It is a ls o s a id tha t whe n the Chris tia ns we re de ba ting upon the choice of the mos t a ppropria te s ymbol to re mind the m of J e s us , Cle me ns a dvis e d the m in the following words : "Le t the e ngra ving upon the ge m of your ring be e ithe r a dove , or a s hip running be fore the wind (the Argha ), or a fis h". Eve n the ve ry word J e s us is s a id to me a n fis h-god. And J e s uswa s a P e rfe cte d Be ing who a ppe a re d be fore the world to ins truct truth a nd to guide the world from the de luge of ma te ria lity to the la nd of pe a ce a nd s a fe ty. In Hindu s cripture s , the s ymbol is more dire ctly e xpla ine d. In H a ri a nd ma ny othe r s cripture s , the s e cond a s pe ct of Logos , Vis hnu, who pre s e rve s the ma nife s te d world is s a id to ta ke va rious A va ta ra s (inca rna tions ) for ins tructing a nd guiding the e volution of ma nkind. In one of his inca rna tions , Lord Vis hnu, is s hown a s ha ving a s s ume d the P u ra n a 134 INTRODUCTION TO ES OTERIC AS TROLOGY form of a fis h with a huma n he a d whe n he wa s known a s M a ts y a v a ta r. He ha d to do s o in orde r to re cla im the Ve da s los t during the de luge , P m /a y a . It wa s this god who ta ught ma nkind to build hous e s , cultiva te la nd, a nd to tha nk the unknown De ity whom he re pre s e nte d by building te mple s a nd ins tituting re gula r wors hip. In this wa y, it is cle a r tha t the a ncie nt Bra hma ns conne cte d the ir Me s s ia h, Vis hnu, with a Fis h a nd a De luge , a nd tha t the Ba bylonia ns a ls o ma de a Fis h a nd a Me s s ia h of the ir Da g-On, the Ma n-Fis h a nd prophe t. In a ncie nt time s , the Me s s ia h wa s ve ry ofte n de s igna te d a s Da g or the Fis h. The a us picious qua lity of fis h is a ppa re ntly the re fore ve ry much more a ncie nt tha n the va rious e xote ric re ligions . It re fe rs to the inne r wis dom--re ligion which te a che smys te rious fa cts of occultis m dire ctly a nd without much ve il. As it ha s be e n me ntione d e a rlie r, P is ce s is the fe e t of Ka la P urus ha but it is a ls o ca lle d P rithuroma . P rithu wa s the s on of Ve na , a s on of Agni, Fire . He wa s the firs t king from whom the e a rth de rive d he r na me P rithvi. V is h n u P u ra n a re la te s tha t whe n Ve na who wa s wicke d by na ture a nd "vho ha d prohibite d wors hip a nd s a crifice , wa s be a te n to de a th by pious s a ge sa nd cons e que ntly robbe ry a nd a na rchy e rupte d in the a bs e nceof a king, the Munis rubbe d the right a rm, s ugge s tive of the pote ntia l of P ure Action, of the de a d king to produce a s on, a nd from it s pra ng the ma je s tic P rithu, glowing like Agni s ugge s tive of the Inne r Fire which give s life to e ve ry cre a ture . P is ce s is the ha ir on the body of this fire -like king, indica ting tha t this zodia c is a n e xpre s s ion of the Divine Cre a tive P owe r which s us ta ins the e ntire world. The s a me ide a is conta ine d in the s ugge s tion tha t this s ign is the fe e t of Ka la P urus ha . S us te na nce of the e ntire ma nife s ta tion de pe nds upon the fe e t, othe rwis e its move me nt a nd e volution will be in je opa rdy. Eve n in pre dictive a s trology, one finds tha t the P is ce s -born individua ls a re full of re s pons ibilitie s a nd the y ha ve to s us ta in ve ry ma ny individua ls a nd orga nis a tions . In fa ct, the la s t de gre e of P is ce s is the firs t de gre e of Arie s , which ve ry we ll indica te s tha t the P is ce s a s ce nda ntsa re born to give life a nd s us te na nceto thos e who ha ve to be gin a ne w cycle of a ctivitie s , fa milie s a nd thought curre nts . The y ha ve more of the re s pons ibilitie s tha n e njoyme nt in the ir pe rs ona l life . P is ce s is inde e d a mys te rious s ign; othe rwis e much would not ha ve be e n s a id a bout it in diffe re nt world re ligions . P rof. Ra ma n ha s a ls o rightly P IS CES : AN AUS P ICIOUS BEGINNING 135 indica te d it to re pre s e nt he nnita ge s a nd pla ce s fre que nte d by Ma ha tma s , P e rfe cte d Be ings . Applica tion of s imple a s trologica l principle s would indica te tha t P is ce s is fifth from S corpio, the s e a t of S e rpe nt Fire , the la te nt powe r of huma n be ings known a s K u n d a lin i S h a k ti. Only a fte r a rous ing this la te ntpowe r which ultima te ly e na ble sthe individua l to me rge his individua l cons cious ne s s with Unive rs a l Cons cious ne s s tha t the ma n be come s a Ma ha tma , a n Ade pt, a P e rfe cte d Be ing. The s e Ade pts ha ve a tta ine d Nirva nic he ights , which me a ns tha t the s pa rk ha s me rge d in the Fla me , the drop ha s mingle d in the oce a n. In tha t condition, the Ade pt will be like a fis h in wa te r, pra ctica lly me rge d in the oce a n, the 'lfltura l s olve nt for ma te ria l impuritie s , ye t ma inta ining his ide ntity. The Ade pts ha ve a tta ine d pe rfe ct e quilibrium, ha rmony: the y ha ve tra ns ce nde d the bonda ge of the pa ir of oppos ite s . This is s ymbolis e d by two fis he s clinging to the ta il of e a ch othe r implying tha t the pola ris a tion ha s e nde d in the m. Whe n s uch Ma ha tma s ha ve a tta ine d s uch glorifie d s ta tus , the ir a ctivitie s would be of e ntire ly diffe re nt cha ra cte r tha n s o fa r known to us ; the y would produce ba la nce d mind, ca lm like the wa te rs of a tra nquil la ke re fle cting the ima ge s a t the highe r re a lm without a ny dis tortions . Tha t is the s itua tion re pre s e nte d by Ca nce r which is the fifth s ign from P is ce s . This is the re a s on why P is ce s -born a re philos ophic, s upe rs titious , good fe a ring a nd much conce rne dwith the s tupe ndous pos s ibilitie s of ma nkind. The y ta lk of mythologica l gre a tne s s , a nd wa nt to a rous e hidde n powe rs la te nt in ma n. In the life of s uch individua ls , one finds tha t norma l ps ychologica l re a ctions a re wa nting. The y ha ve a will of the ir own e nde a vouring to cre a te pe a ce a nd ha rmony on the ir own te rms . The s e ve nth s ign from P is ce s is Virgo, the s y~bol of s a crifice , tole ra nce a nd a ltruis m. The P is ce s -bornmus t ha ve this ge ne ra lba ckground for the ir life a ctivitie s . The 7th hous e re pre s e nting wife , pola ris a tion of the individua l a nd the fie ld on which one ha s to a ct, s hows tha t the P is ce s a s ce nda ntshows oe ve r ma te ria l the y might be which ma y be due to s e ve ra l pla ne ta ry dis pos itions , will a lwa ys be ye a rning for a ltruis m. The ir life to a gre a t e xte nt would be of s a crifice . Lord Vis hnu s a crifice d his ce le s tia l fre e dom in orde r to he lp the world a nd to prote ct the wis dom of the Ve da s . S imila rly, the P is ce s -a s ce nda ntswould s a crifice the ir own ple a s ure s a nd comforts s o tha t s ome individua ls , s ome principle s , s ome tra dition or s ome orga nis a tion could be s a ve d. Ofte n one finds the P is ce s -born 136 INTRODUCTION TO ES OTERIC AS TROLOGY individua ls with the he a rt of gold but s uffe ring imme ns e ly for a ppa re ntly no fa ults of the ir own. J upite r is the rule r for P is ce s . This pla ne t ha s the qua lity of promoting the Bha va which it owns or whe re it is loca te d. As a s ce nda nt lord, it will e ncoura ge the individua l to grow a nd pros pe r in this world. J upite r ha s the te nde ncy to unfold the s piritua l na ture of the individua l. S piritua lity ne ce s s a rily brings frus tra tion whe n the e go is confronte d with ma te ria l s hortcomings . For the P is ce s -a s ce nda nts ,the 12th a nd the 11th be long to S a turn, the mos t ha rde ne d ma te ria lis t. The P is ce s -a s ce nda nt ca n only ge t a ma te ria l re wa rd tha t he would not ve ry much a ppre cia te . J e s us could be s urrounde d with pe rs ons le s s e volve d tha n hims e lf which ma de him the lone worke r in the fie ld of s piritua lity. Vis hnu cre a te d the world of ma tte r on which huma n individua ls could live the life of s orrow. Tha t e xe mplifie s the ma te ria l s urroundings of P is ce s -a s ce nda ntswhile in the inne rmos t ce ntre of the ir be ing, the y pine for s piritua l glory 'a nd fre e dom. The y wa nta good life a nd a re give n a mis e ra ble e xis te nce . This ma ke s the m cons ta ntly re s tle s s . It mus t be re me mbe re d tha t J upite r a s a be ne fic lord of a ca rdina l hous e los e s much of its pote ntia l for be s towing be ne fic influe nce . The P is ce s na tive s a re born to do good to huma nity. The te nth s ign from this a s ce nda nt is S a gitta rius . This is the s ign whe re the Inne r Be ing of the individua l compe ls the individua l to work for bringing a bout ra dica l cha nge sin hims e lf a nd in his s urroundings . The hors e in ma n or the be a s tly qua litie s in the huma n be ing mus t unde r the impuls e of this s ign be tra ns forme d into a s a intly pe rs on thinking of highe r va lue s oflife , s howing a n upwa rd a s pira tion a s 's ugge s te d by s hooting of a n a rrow he a ve nwa rd. This e xpla ins the da ily tria ls a nd tribula tions fa cing the P is ce s -a s ce nda nt. He wa nts to ris e a bove the common ma s s . He is a mbitious . He is ne ve r s a tis fie d with e xis ting conditions . In his e nde a vour to cha nge his conditions , he ofte n ge ts into difficultie s . Inne r pe a ce is a tta ine d for the individua l by be a ring the cros s on his he a rt; whe n the turmoil ra ging outs ide is cons ide re d a wa y of life , the n pe a ce de s ce nds upon him. Tha t is the ta p a s for the P is ce s a s ce nda nts . Me rcury ha s s pe cia l re la tions hip with this s ign. Murcuryis the lord P IS CES . AN AUS P ICIOUS BEGINNING 137 of its 4th a nd the 7th hous e s ,s o one ca n s e e tha t the highe r a nd the lowe r mind, or to e xpre s s the s a me qua lity in ma n by s ta ting it a s phys ica l a nd s piritua l inte lle ct, will be vita lly a s s ocia te d with P is ce s . If ha rmonious re la tions hip could be e s ta blis he d be twe e n his diffe re nt P rinciple s a nd if the phys ica l a nd s piritua l inte lle ct known in Hindu occult lite ra ture a s M a n a s a nd B u d d h i a re pe rfe ctly controlle d a nd ha rmonis e d, the s a intly ma n will ha ve a ba la nce d life . Unle s s this control is e s ta blis he d, the re is e ve ry like lihood of his be coming a ne urotic, cynica l a nd unba la nce d. Wors t tria ls for P is cia ns come from wome n, worldly ple a s ure s a nd intoxica nts . Whe n the e go is a ttra cte d by worldly wa ys of progre s s a nd de ve lopme nt,life be come scomplica te d for him. Ve nus , the lord of worldly ple a s ure s a nd e njoyme nt, is not only a na tura l e ne my of J upite r, the a s ce nda ntlord for P is ce s but it a ls o owns the 3rd a nd the 8th hous e s from the a s ce nda nt. The s e a re not a us picious hous e s . Na tura lly the re fore to e xpe ct tha t this pla ne t will be he lpful for P is ce s a s ce nda nts would be frus tra ting. From the s e , it be come logica l to conclude tha t P is ce s is a ve ry a us picious s ign which ha s be e n a cknowle dge d s o by a lmos t a ll a ncie nt re ligions . This is the s ign whe re divinity he lps the world of ma tte r to come into e xis te nce . In e ve ryda y life , P is ce s born individua ls he lp othe rs to grow a nd multiply. In re turn to the ir good tum the y ofte n ge t the crown of thorns . Any ma te ria l re wa rd the y might e xpe ct in the ir life would only bring frus tra tion to the m. Whe n the ir mind is ha nnonis e d a nd logica l inte lle ct is tra ns fonne d into intuitive Buddhi, the y would ge t fla s he s of re a lpurpos e of the ir life . The s e e gos a re born to he lp the orpha n huma nity to re a lis e its la te nt divine qua litie s . The ir life will be mos t ha ppy a nd ba la nce d whe n the y work for s ome ide a l a nd for the ca us e of huma n progre s s . Indulge nce in s e ns ua l ple a s ure s a nd a doption of the worldly wa ys of life would ofte n be s uicida l for P is ce s a s ce nde nts . The following e xa mple s oftwo individua ls born unde r P is ce swould s how s ome of the principle s e nuncia te d a bove . Cha rt No. I s hows a n e go who is on the ve rge of s piritua l unfoldme nt in orde r to be come a n occultis t, but the a s ce nda nt lord loca te d in the 7th while giving a pe a ce ful a nd ha ppy ma rita l life ha s s toppe d the occult growth of the individua l. None the le s s ,the individua l ha s comple te ly s a crifice d his life for the fa mily 138 INTRODUCTION TO ES OTERIC AS TROLOGY we lfa re . The S un in the 12th, Ke tu in the 5th a nd S a turn in the 9th ha ve ma de the pe rs onve ry much dis a ppointe din life , but Ma rs , Ra hu a nd Me rcury in the 11thha ve give n him much inne r s tre ngth,coura ge ,inte lle ct a nd mone y As ce nda nt Ve nus S un Moon I Ke tu Cha rt NO.1 14th Ma rch 1898 Ma rs Me rcury Ra hu S a turn I J upite r which we re ne e de d for othe rs . Mothe r's de a th a t a n e a rly a ge a nd hims e lf be re ft of fa the r's prote ction during e a rly a dult life ma de him a lone ly individua l a lwa ys ca rrying the crown of thorns on his he a d a nd a cros s on his s houlde rs . But for him, howe ve r, the life of a bout two doze n fa milie s would ha ve be e n ruine d. Thus , for hims e Ifthis life ha s be e n the be ginning of a ne w s piritua l inca rna tion which will fructify in live s to come , but for othe rs to whom he ha s me a nt a ne w le a s e of live it ma y me a n a ma te ria l he lp. Cha rt NO.2 is of a young ma n whom life ha s tre a te d une ve nly. Ra hu a nd the Moon in a s ce nda nt its e lf ha ve comple te ly dis torte d his a pproa ch to life . He is a good pe rs on with J upite r in the 4th but its lord Me rcury is pos ite d with de pre s s e d S un in Libra , ~he 8th s ign. His mind the re fore is not cle a r a nd phys ica l inte lle ct ha s not be e n tra ns mute d As ce nda nt Moon Ra hu J upite r Ma rs Cha rt NO.2 41th Nove mbe r 1930 S a turn Ve nus Me rcury S un Ke tu P IS CES : AN AUS P ICIOUS BEGINNING 139 into s piritua l inte lle d. His proble m a ris e s be ca us e of S a turn in the 10th. His ca re e r ha s be e n che que re d. But, the mutua l a s pe ct of J upite r a nd S a turn, the mos t powe rful pla ne ts for P is ce s a s ce nda nts ,towa rds the la te r pha s e of his life ga ve ma te ria l pros pe rity. In this ca s e a ls o, the e go wa s born to we a r the crown of thorns a nd for le a rning the bitte r le s s ons of life whe re by s piritua lity could be de ve lope d. It s hould be re me mbe re d tha t a ll P is ce s -born individua ls ha ve powe rful pe rs ona litie s ofte n ve rging on s tubbornne s s which ma ke s the m unplia ble a nd unre ce ptive to the a dvice te nde re d by othe rs . Whe n the y ge t into difficultie s , life s e e ms frus tra ting a nd a ne w orie nta tion ta ke s pla ce in a wa y which a rous e s the la te nt s piritua lity. It is in this wa y tha t P is ce s is the ins tructor a nd inte rpre te r in e ve ryda y life a s we ll; it is in this ha rd wa y tha t the s ign P is ce s brings a bout the libe ra tion a nd re cla ims the Ve da s , the s tore of divine wis dom, by knowing which e ve rything e ls e is known. Only whe n this cons cious ne s s da wns tha t the individua l fla me me rge s in the Nirva nic Fla me . Whe n the individua l cons cious ne s s ha s me rge d in the Unive rs a l Co,ls cious ne s s , whe n the drop ha s mingle d in the Oce a n, the n a ne w life be gins to flow for the individua l. He ha s the n tra ns ce nde d the world of ma tte r a nd ha s a s ce nde d to the re a lm of S pirit. Tha t is inde e d a n a us picious be ginning. The la s t point of P is ce s is the firs t point of Arie s . At tha t s ta ge ,a ne w cre a tion be gins , a ne w life ma nife s ts though a t a highe r le ve l. In this tra ns muta tion, ma tte r ma y dis s ipa te , a nd the pe rs ona lity ma y me lt a wa y. This is the ca us e of s orrow for the P is ce s a s ce nda nts ;this is the P a th of Woe the y ha ve to tre a d. But, P is ce spromis e s a ne w la nd, a ne w be ginning. The two fis he s clinging to e a ch othe r's ta il s ymbolis ing unity of the pola ris e d Divine Ene rgy is , a t this s ta ge , re a dy for fre s h ide a tion, diffe re ntia tion a nd ma nife s ta tion to unfold fre s h cre a tion once a ga in. III P la ne ta ry Influe nce s C HA P TE R 19 THE S IGNIFICANCE OF THE S UN <0 THE S un, the ca us e of da y a nd night, the ce ntre of a ll life , force , e ne rgy a nd give r of P ra na to a ll be ings ha s a chie ve d much importa nce s ince a ncie nt time s a lmos t a ll ove r the world. During the Ne olithic a ge , he wa s wors hippe d in the fonn of nume rous round s ymbols . The Europe a ns ca lle d the S un, Apol1o, whom the Gre e ks a dore d a s the S un-God. In Ira n, Mithra , the God of Light, is th~ S uncGod. The Chine s e re ga rde d the S un a s the prime dis pe lle r of e vil s pirit~'a s the y thought tha t infinite e vil s pirits pla y in da rkne s s . In J a pa n, Dhya ni Buddha , the gre a t S un, is the ultima te Buddha -re a lity. According to the Me xica ns , the S un is "Impa lne s ohua ni", which me a ns "He by whom me n live ". The Egyptia ns took the S un a s the gove rning de ity a s he ca us e supwa rd a nd downwa rd curre nts of e the r a nd the a nnua l wa te rs of ra in. The Cha lde a ns a ls o wors hippe d the S un. The Hindus pra ye d to the S un thrice a da y. Eve ry S unda y, S urya Na ma s ka ra is done by ma ny pe rs ons e ve n toda y to re ga in the ir los t vita lity. Whe ne ve r the S un e nte rs into ce rta in s ignifica nt zodia cs , the Hindus pe rfonn re ligious functions . The y ce le bra te S a nkra nti whe n the S un, a fte r re a ching the s outhe rn de clina tion in the s outh, comme nce s its northe rn cours e . Ta mil Ne w Ye a r's Da y is a ls o ce le bra te d whe n the S un cros s e s the fixe d Nira ya na Ve rna l Equinox a nd e nte rs Arie s . The Chris tia ns ce le bra te the Chris tma s on tha t ve ry da y whe n the S un cha nge s its cours e in the s ky a nd s ta rts ga ining powe r. S unda ys we re give n holida ys proba bly to wors hip this God of the s ky. In the R ig V e d a , the gre a tne s s of the S un is be a utiful1y de s cribe d. The Hindu Tria d ca n be tra ce d to the S un in his triple a s pe ct of producing fonns by his ge nia l he a t, pre s e rving the m by his light, a nd de s troying 144 INTRODUCTION TO ES OTERIC AS TROLOGY the m by the conce ntra te d force of his igne ous ma tte r. He is a ls o be lie ve d to re pre s e nt the Cre a tor Bra hma , with His four fa ce s s urve ying a ll the four dire ctions , na me ly Ea s t, We s t, North a nd S outh, a nd ca us ing the four s e a s onsa nd the four e le me nts , na me ly, Ea rth, Air, Fire a nd Wa te r. The S un is figura tive ly ca lle d the s on-in-la w of Vis wa ka rma , the Gra nd Archite ct of the Unive rs e . According to the India n mythology, Vis wa ka rma ca us e dthe he a d of the S un to be s ha ve n le a ving only s e ve n tufts of ha ir on his he a d s ugge s ting the limita tion of the brillia nce of the Cos mic S un to the pla ne ta ry le ve l with only s e ve n of his ra ys . This a ls o corre s ponds to the Hindu mythology of the S un a s e ve r moving in a cha riot dra wn by s e ve nhors e s which re pre s e ntthe s e ve nra ys oflight v iz . V ib g y o r. Eve n the mus ic ha s its s ca le s of s e ve n. Ma tte r from S pa ce --Aka s a --to e a rth is of s e ve n de ns itie s . The S ola r s ys te m floa ts a mids t the s e ve nLoka s . The body of ma n is compos e d of s e ve n tis s ue s . The S e pte na ry P rinciple pe rva ding the unive rs e a nd its inha bita nts is due to the a ctivity of the S un. The S un is the fa the r of s ta rs . His dia me te r is a bout 110 time s tha t of the e a rth a nd is ne a rly 2,719 thous a nd mile s in circumfe re nce . The S un <.nd the Moon a re the two lumina rie s cons ide re d in a s trology a s s ove re igns . The S un is s a id to be the king of the P la ne ta ry kingdom. He is a ls o cons ide re d the s oul of Ka la P urus ha . For a ll living be ings the S un re pre s e nts the pos itive a nd the prime va l fount a nd is cons tructive a nd cre a tive . The S un s ta nds for the s ymbol of S pirit. The S un rule s ove r Le o re la te d with the he a rt of Ka la P urus ha . Eve ryone de rive s powe r of re s is ta nce a nd vita lity from the S un. It gove rns "Bre a th of Life " a nd give s force a nd s e lf-will which ma ke s one de te rmine d a nd de cis ive . It re pre s e ntsthe individua l, his mora l a nd highe r me nta l e xpre s s ions . It furthe r re pre s e nts coura ge , va lour, roya lty, fa the r, right e ye , gold, e a s t, glory in work, victory in wa r, s ucce s s in a ny work re la ting to God S hiva a nd ta king a ctive pa rt in te mple s . It gove rns the s ta rs Krittika , Uttra pha lguni a nd Utta ra s ha dha .It is dry, ma s culine ,pos itive a nd is a hot pla ne t. The S un is cons ide re d to be a pe rs on of 50 ye a rs of a ge , Ks ha triya THE S IGNIFICANCE OF THE S UN 145 by ca s te ,typifying S a ttv a G u n a a nd is bilious by te mpe ra me nt. He is the lord of the bone s in the huma n body a nd ha s limite d qua ntity of ha ir a nd pos s e s s e sa da rk re d form; his e ye s a re re ddis h brown a nd is cla d in re d clothe s . He ha s a s qua re built body. He is va lia nt, wra thful, a nd ha s broa d s houlde rs . The S un's a bode is ope n pla ce whe re the re is light. He ge ne ra te s tre e s tha t a re inwa rdly s trong a nd a t the s a metime ta ll. His ta s te is punge nt. His gra in is whe a t. His pre cious s tone is ruby. His numbe r is one a nd four. He ca s ts full gla nce only on the 7th hous e . He s ta ys for one month in a zodia ca l hous e a nd thus ta ke s e xa ctly one ye a r to go round the pa th of e cliptic. He is ne ve r re trogra de a nd ha s only dire ct motion. In Vims hotta ri Ma ha da s a , the S un ha s only 6-ye a r pe riod. His frie nds a re Ma rs , Moon a nd J upite r. Ve nus a nd S a turn a re his e ne mie s a nd Me rcury is ne utra l towa rds him. Me rcury is the only pla ne t which is not cons ide re d combus t whe n clos e to the S un; othe r pla ne ts in s ola r vicinity s he d the ir powe r a nd a re cons ide re d we a k. The S un is inva ria bly s trong in his e xa lta tion, his own hous e , his Dre kka n, his Hora , his Na va ms a , his nort~e rn pa s s a ge ,the initia l portion ofNa va ms a offrie ndly pla ne ts , his we e k da y, i.e ., S unda y, middle of the da y, during the months of J une a nd J uly a nd in the 10th hous e of a horos cope . According to the India n me thod of horos copy, the S un is cons ide re d a ma le fic whe re a s he is not s o from the We s te rn vie wpoint. Whe n the S un is be ne ficia l in a ny horos cope , his influe nce is ve ry s a tis fying to the pe rs on conce rne d. He give s him na me , fa me , ha ppine s s , vigour, vita lity, virtue , wa rmth, kingly pe rs ona lity, ca pa city to comma nd a nd powe r to ris e fa r a bove the s ta tus in which the pe rs on is born. The a fflicte d S un, on the othe r ha nd, ma ke s one proud, s howy, a mbitious , e gotis tic, boa s tful, a rroga nt, me a n-minde d, ins ole nt. One puts the ma ximum la bour to ga in the minimum re wa rd unde r the influe nce of a n a fflicte d S un. With we a k a nd a fflicte d S un one ge ts dis e a s e sof e ye -s ight a nd he a rt. S o fa r the ge ne ra lre s ults of the S un ha ve be e n indica te d which will va ry a ccording to the hous e it occupie s a t birth. No e ffe ct of a ny pla ne t, howe ve r, ca n be indica te d only on the ba s is of its ge ne ra l dis pos ition. 146 INTRODUCTION TO ES OTERIC AS TROLOGY S ome a s trologe rs cons ide r the S un a s good in the I s t hous e whe re a s othe rs ha ve cons ide re d it ba d. P rof. B. V. Ra ma n's vie ws , which s e e m more pla us ible , re ga rd the S un in the I s t hous e a s be s towing righte ous minde dne s s ,he a lth though with bilious ne s s a nd pos s ibilitie s of e ye dis e a s e , inte llige nce , good mora ls , politica l s ucce s s , s ta te ly a ppe a ra nce , huma nita ria n ins tincts but la zy a t work, fond of da ring de e ds , hot cons titution, ca re le s s of re puta tion, s trong will, ca pricious na ture , ge ne rous , ne gle ctful of pe rs ona l cre dit or re s pe ct, good work, ne ithe r comba tive nor pione e ring. Inde e d, a s P rofe s s or Ra ma n ha s s ta te d, the S un in the I s t hous e is powe rful a nd its influe nce , whe the r for the good or ba d, will be fa r re a ching. The S un in the 2nd hous e give s longe vity s pe cia lly be ca us e of its a s pe cton the 8th hous e but it ma y ma ke the individua l de void ofle a rning, mode s ty a nd riche s a nd will a ls o ma ke him s ta mme r. The 3rd hous e is a ve ry a us picious hous e for this pla ne t. Ma ny yoga s a ris e by the pla ce me nt of this pla ne t in the 3rd. This pos ition give s the individua l tre me ndous powe r for ta king ris ks , initia tive a nd e xpre s s ion of will-powe r. The individua l s hine s a mong his pe e rsa nd his difficultie s va nis h like de wdrops a fte r the s unris e . The pe rs on be come s bra ve , we a lthy, fa mous though inimica l towa rds his re la tions . Whe n the S un is in the 4th hous e , the pe a ce of mind is a dre a m. The S un in the he a rt of Ka la P urus ha will ignite fire in wa te r a nd worldly a tta inme nts would be a fa r cry. Cons ta nt re s tle s s ne s s ,dis turbe d e motion, a nd a n e ve r-burning pa s s ion for the una tta ina ble will ma ke the individua l wide ly known, s pe cia lly be ca us e of its a s pe ct on the 10th but the pe rs on would be ve ry unha ppy inwa rdly a nd in his pe rs ona l life he would ha ve ne ithe r ha ppine s s , nor re la tions a nd frie nds , a nd his ma te ria l we a lth will be ve ry little . Na tura lly s uch a pe rs on will be philos ophica l a nd of we a k cons titution a nd he .might s qua nde r his pa te rna l prope rty. Eve n in the 5th, S un is not good. He re the S un ma ke s the individua l be re ft of ha ppine s s , riche s a nd childre n though the individua l be come s a love r of fine a rts . In the 6th hous e , the S un is ve ry he lpful for ma te ria l pros pe rity. Any kind of oppos ition to the pe rs on ha ving the S un in the 6th will be THE S IGNIFICANCE OF THE S UN 147 ruthle s s ly s uppre s s e d.The pe rs on would be lucky a nd fa mous ; he would a ls o ha ve good food, ca rria ge s , roya l s e rva nts , good dre s s e sa nd will ha ve highly e fficie nt e xe cutive a bility. But with S un in the 7th, the pe rs on is be re ft of wife ; the pe ople would find it ha rd to co-ope ra te with him a nd he is like King Le a r wa nde ring a lone (ma y be with his dog s ignifying his own lowe r na ture ) full of humilia tion. In the 8th, the S un will be s tow long life but his life ma y be une ve ntful unle s s he is ke e n to a rous e his la te nt fa cultie s . He ma y be s ickly in cons titution, de fe ctive in e ye s ight a nd poor. Once a ga in the S un glorifie s the individua l whe n pla ce d in the 9th. Highly s ignifica nt for re ligious a nd righte ous living, this dis pos ition of the pla ne t ma ke s the individua l god-fe a ring, le a rne d a nd we ll-ve rs e d in e s ote ric a nd occult s ubje cts a nd s ola r s cie nce s . He will be ble s s e d with childre n a nd will ha ve s e lf-a cquire d prope rty. Ge ne ra lly s pe a king, the 10th is a ve ry good hous e for the S un. It give s ons ,ve hicle s , we a lth, s tre ngth, fa me a nd de note s a highly s ucce s s ful life . As this is a s ignifica nt hous e for the S un to be , the ne xt cha pte r dis cus s e s it in de ta il. The I I th is ve ry good for worldly a tta inme nts . He re the S un ma ke s the pe rs on we a lthy, long-live d, a ma n of principle s , a nd he a tta ins gre a t s ucce s sa nd pos ition. In the 12th hous e ,the S un is ina us picious . It ma ke s the pe rs on s inful, poor, ne gle cte d, be re ft of we a lth a nd worldly pos s e s s ions ,with no child a nd de fe ctive e ye s ight but ma ke s him a good s ubje ct for occultis m. The influe nce of the S un in diffe re nt hous e s will, howe ve r, be modifie d a ccording to the diffe re nt zodia cs in which it is pla ce d. Only by s upe rimpos ing the e ffe cts of diffe re nt zodia cs on va rious hous e s one could ha ve a good ide a of the e ffe cts of the S un. Arie s is a good s ign for the S un; it is its pla ce of e xa lta tion. As indica te d a bove , in the e xa lta tion s ign, the pla ne t s hould give ve ry 148 INTRODUCTION TO ES OTERIC AS TROLOGY be ne ficia l e ffe ct. In this s ign, the S un ma ke s the pe rs on a ctive with good pe rs ona lity a nd give s pione e ring a nd impuls ive s pirit. The pe rs on could ris e to gre a t he ights . Ta urus , the s ign of Ve nus , the e ne my of the S un, doe s not offe r a hos pita ble pla ce for the pla ne t. He re the S un undoubte dly ma ke s the pe rs on cle ve r but la zy, e a s e -loving a nd ma y be s ocia ble a nd fond of worldly wa ys of life . Ge mini is the s ign whe re the S un is a ctive in his me nta l a s pe ct a nd a s s uch he ma ke s the individua l s chola rly, inte lle ctua l, polite , we a lthy a nd re s e rve d. In Ca nce r, the S un be s tows pove rty, s ickne s s , a nd unha ppine s s . Le o is rule d by the S un but he re it ma ke s the pe rs on s tubborn, inde pe nde nt though it give s to the pe rs on good orga nis ing ca pa city a nd provide s him opportunitie s for vis its to s olita ry pla ce s a nd for doing huma nita ria n work. This is the hous e whe re the S un ma ke s mys te rious Initia tions pos s ible . In Virgo, the S un a rous e s the de s ire to be pra is e d though it ma ke s the pe rs on culture d a nd fra nk. In Libra , the s ign of its de pre s s ion, the S un is wa ywa rd; he re it ma ke s the individua l inte re s te d in liquor a nd s uch othe r vice s a s drinks , a rroga nce a nd pompous be ha viour. The S un in S corpio give s the qua lity of a dve nture , impuls ive ne s s , without principle s , but with cons ide ra ble s urgica l s kill a nd milita ry a bility. The S un in S a gitta rius ma ke s the individua l s hort-te mpe re d,though rich a nd ha ppy. Ca pricorn is a n unha ppy s ign for the S un; he re the ring of S a turn ve ry much a nnihila te s the s tre ngth of the pla ne t. Me a n-minde d a nd unha ppy a re s uch pe rs ons though witty, prude nt a nd firm. The S un in Aqua rius ma ke s the pe rs on uns ucce s s ful. In P is ce s ,the THE S IGNIFICANCE OF THE S UN 149 S un ma ke s the pe rs on pe a ce ful, rich, re ligious a nd love d by wome n. The s e influe nce s a re a cce tua te dwhe n fa voura ble tra ns its ofthe S un occur. Tra ns its ofthe S un a re a us picious in the 3rd, 6th, 10th a nd the 11th hous e sfrom the Moon-s ign provide d no pla ne t othe r tha n S a turn is loca te d a t tha t time in 5th, 9th, 4th a nd 12th hous e s re s pe ctive ly from the S un. The S tin is ina us picious while tra ns iting othe r hous e s . He re , me ntion ma y be ma de of thre e powe rful yoga s in the pre s e nt conte xt, na me ly Va s i, Ve s i a nd Ubha ya cha ri yoga s . The s e a re conne cte d with the pla ne ts loca te d on e ithe r or both s ide s of the S un. P la ne ts n the 12th from the S un will ma ke the pe rs on influe ntia l a nd we a lthy, while thos e be ne ficia l pla ne ts which a re in the 2nd hous e from it will ma ke the pe rs on a good conve rs a tiona lis t, flue nt in s pe e ch, we a lthy, coura ge ous a nd e xtre me ly cha rita ble . Be ne fics in the 2nd a s we ll a s in the 12th from the S un will ma ke the pe rs on e qua l to a king, good, s ympa the tic a nd phila nthropic. As trologica lly, the s ymbol of the s un is 0 , of which the oute r circle re pre s e ntsthe a re a of ma nife s ta tion or Buddhic ma tte r which is the ba s is a nd life of our unive rs e . The point is the S pirit, the Divine S pa rk pre s e nt the re in orde r to comme nce its e volution in Ma tte r s o tha t it ma y be come . omnis cie nt a nd omnipre s e nt on a ll the pla ne s of its e xis te nce . To S um up, the s ignifica nce of the S un is imme ns e a nd it is a ptly re ma rke d tha t a ma n e nde a vouring to inte rpre t the influe nce of the S un by re a ding a book or a s cripture is like a n a nt trying to s wa llow the s ky. Our e fforts a re , the re fore , bound to be fra gme nta ry. The re a de r will howe ve r do we ll to re cognize tha t the S un is the inne r, the e s s e ntia lna ture of the individua l conce rne d. On the s tre ngth a nd qua lity of the S un in his horos cope could be ga uge d the s ta ge of the e volution of his s oul. CHAP TER 20 THE S U N O N THE M E R ID IA N THERE is much e rroe ous impre s s ion curre ntly in vogue a bout the te nth hous e . Whe ne ve r a nyone de s ire s to know a bout one 's promotion, worldly s ucce s s ,na me a nd fa me , e xote ric a s trology dire cts its a tte ntion to this hous e . Following the a ncie nt a s trologica l tra dition, a s trologe rs in mode m time s ha ve a ls o time a nd a ga in e mpha s ize d the 10th to be the s ignifica tor of Ka rma . The proble m a ctua lly a ris e s a s to how this hous e prima rily conce rne d with Ka nna be come s importa nt for the cons ide ra tion of one 's live lihood. Be s ide s e xa ming this que s tion, he re we would a ls o e nde a vour to s e e the re la tions hip be twe e n this hous e a nd the S oul-the S un, or the ve ry core of the Inne r Ma n. The a s trologica l s a va nts ha ve de s cribe d the na ture of the 10th hous e in ve ry ma ny wa ys . But, the y a re a ll una nimous tha t this hous e is conne cte d with a g y a m a n a (a uthority), m a n a (honoura ble s ta tus ), v ib h u s h a n a (orna me nts ), a nd s o on. This hous e is popula rly known a s the a voca tion of Ka la P urus ha a nd a s s uch a ll pre dictions re la ting to the live lihood a re ma de in a ccorda nce with the dis pos ition of this hous e . But, the re is much more to it tha n this . The a ncie nt s cripture s ha ve give n ma ny a ttribute s to the 10th Bha va . By common a gre e me nt, howe ve r, a s indica te d in J a ta k a P a rija ta , the 10th Bha va is s a id to be re la te d to one 's a uthority, dignity, orna me nts ,clothing, a ctivitie s , s le e p, a griculture , re nuncia tion, be ne fice nt a cts s a nctione d in s cripture s , me a ns of live lihood, fa me , he a d-le a rning a nd wis dom. The s e a re s uch omnibus a ttribute s tha t the ce ntra l fe a ture of the hous e is ofte n mis s e d. The mode rn critica l mind, the re fore , cons ide rs the m to be without a ny logic a nd ra tiona le . But, one s hould re a lis e tha t the s e a re me re ly hints for the dis cove ry of the Re a l Ma n who is e ns ouling the te rre s tria l be ing, by knowing the s e hints his e s s e ntia lna ture a nd the re by THE S UN ON THE MERIDIAN 151 his de s tiny in the world is known. From the ma ny a ttribute s , we s ha ll cons ide r only four to illus tra te our a pproa ch. We wis h to cons ide r the a ttribute s of v a s a n a (clothing), v y a p a ra (a ctivitie s ), k ris h i (a griculture ), a nd n id ra (s le e p) in the pre s e nt conte xt. The re a l je we l conta ine d in this Bha va re ve a ling the divine purpos e in the birth of the individua l ca n be pe rce ive d only by tra ns ce nding the e xote ric le xicogra phic me a nings of the te rms a nd pe ne tra ting the ve il of the s ymbols . It is s a id the d h a rm a , k a rm a a nd ta p a s a re the thre e funda me nta l force s ope ra ting a nd guiding the de s tiny of e a ch individua l, a nd the quinte s s e nce of the s e thre e a s pe cts which, in fa ct, is the re fle ction of the prime va l na ture of the individua l, is conta ine d in the 10th hous e . ha s be e n de fme d a s the s us ta ine d s tre nuous phys ica l a ctivity, s te rnly controlle d a nd dire cte d by the will to a give n e nd, a nd domina te d by conce ntra te d thought; it is the a ll-cons uming fire , the fire of thought, the fire of de s ire , the fire which de vours a ll. The Ble s s e d Lord Kris hna in the e le ve nth cha pte r of the B h a g a v a d G ita s howe d his fire to Arjuna which de voure d a ll. Ha ving s e e n tha t a ll cons uming fire , the ma gne tic e le ctrifying force e ns ouling the bos om of e ve ry cre a te d e ntity, which is s te rnly controlling a nd guiding it to the de s ire d goa l, the individua l ca nnot but co-ope ra te with the Divine P la n. Without knowing this pla n, the individua l will be blindly guide d by this force , the voice will be s o s te m tha t the individua l will ha ve to obe y the s a me ; whe n the P la n is s e e n,the glory of co-ope ra tion will be s o e ncha nting tha t the individua l will cons ide r it his fre e dom, or fulf!lme nt of his mis s ion in following the s a me . This a ctive co-ope ra tion is a re fle ction of the fire of ta p a s , the de te rmina tion to follow the P a th. T a p a s give s re nuncia tion (of pe rs ona l de s ire s ); ta p a s ma ke s the individua l e xtre me ly vita l (for doing his pa rt a s la id down in the Divine P la n) ; ta p a s ta ke s the individua l to dizzy he ights of s e lfre a liza tion: ta p a s give s knowle dge of the phe nome na lworld; a nd it e na ble s the individua l to e s ta blis h the s ubtle ma gne tic link be twe e n the individua l a nd the Abs olute All. It is ta p a s by which the individua l ga ins mys tic wis dom, . g u p ta v id y a which is nothing but a fla s h or a n intuitive unde rs ta nding of the Unive rs a l La w, the Divine P urpos e pe rva ding a ll Tapas ma nife s ta tion. This ta p a s which is inte ns e a ctivity is ins cruta bly linke d with K a rm a 152 INTRODUCTION TO ES OTERIC AS TROLOGY a nd d h a rm a ofthe individua l. As trologica lly s pe a king,dha rma or re ligious philos ophy of the ma n, which s us ta ins him throughout his te rre s tria l journe y, is s ignifie d by the 9th hous e . The 10th s ucce e ding the 9th hous e , a s trologica lly s ugge s ts tha t the fruition of the 9th hous e , is the 10th, tha t is to s a y, d h a rm a mus t re s ult in k a rm a without which it would be me re ly e mpty profe s s ion de void of a ny re a l s ignifica nce . A pe rfe ct coordina tion of the 9th a nd the 10th, tha t is , the coordina tion be twe e n d h a rm a a nd k a rm a le a ds to one ofthe mos t e ffe ctive yoga s in a s trology be s towing the gre a te s t ble s s ing of the Abs olute All. Whe n the lords of 9th (dha rma ) a nd of the 10th (Ka rma ) a re in conjunction in e ithe r of the s e hous e s ,the y confe r a ve ry a us picious yoga be s towing s ucce s sin a ll unde rta kings . The ra re e fflore s ce nce of huma nity is born unde r this combina tion which is in fa ct the re s ult of this ta p a s a ris ing out of the inte gra tion of d h a rm a a nd k a rm a . T a p a s ca n a ls o be compa re d with tha t proce s s of s e lf-re a lis a tion which the a lche mis ts ca lle d A b lu tio whe n n e g re d o , the ba s e -me ta l, tha t is to s a y, the te rre s tria l huma n be ings , dis s olve d impuritie s 'in the s cie ntis t's crucible in orde r to obta in pure gold--the pure e s s e nceof the be ing. During the proce s s of purifica tion, one mus t tum one 's ga ze home wa rd. Tha t is why, the a ncie nt Arya n s a ge s cons ide re d p ra v ra jy a (re nuncia tion) to be a n a ttribute of this Bha va . But, e ve ryone , unde r its impuls e , doe s not ge t this urge for Libe ra tion. Ma ny wa nt to go out a nd me rge in the worldly a ctivitie s in orde r to ge t powe r, a uthority, re puta tion, s ocia l s ta tus a nd s o forth. The S a ns krit word v a s a n a , me a ning clothing, give s a clue to the mys te rious na ture ofthis hous e . This word is de rive d from the root-word v a s a m which me a ns the dwe lling pla ce . From this s ta ndpoint, the a ncie nt s e e rs cons ide re d the 10th to be the dwe lling hous e of the S pirit. Eve n if we cons ide r it to me a n the ve s ture , the clothing, it s ugge s tsthe 10th to be the me dium through which the S pirit e xpre s s e s its e lf. V y a p ra , me a ning comme rcia l tra ns a ctions , or the be ha viour of the individua l in the ordina ry bus ine s s of life a ls o re fe rs to the s a me a ct. Whe n the S pirit de s ce nds to this e a rth, it a cts in a ce rta in wa y. Whe n we find a n individua l a cting in a s pe cific s itua tion, we try to vis ua lize a s to wha t type of ma n he is . This a ls o indica te s the na ture of the indwe lling s pirit: the inne r urge s of the THE S UN ON THE MERIDIAN 153 be ing a re e xpre s s e d only thr0ugh the oute r be ha viour of the pe rs on. S piritua lity of the individua l will be e xpre 9S e d through re ligious , phila nthropic a nd righte ous de e ds . Inne r tra nquillity will be known by the oute r glow, ins pira tion give n to the we a ry a nd coura ge to the individua l fa cing orde a ls oflife without a ny ruffle . S o obvious ly, the da ily inte rcours e in life , v y a p a ra links the Inne r Ma n with oute r circums ta nce s . This kind of re la tions hip is ve ry cle a rly de note d by the word k ris h i, a griculture . The a ncie nt s e e rsproba bly did not wis h to dis tinguis h be twe e n a griculture , tra de , comme rce a nd indus try. The word kris hi ha s dire ct re fe re nce to the thirte e nth cha pte r of the whe re the Lord Kris hna cons ide rs the ma nife s t unive rs e a s the Fie ld, a nd the S pirit working on it a s the S e e d. Agriculture is the outcome of the re la tions hip be twe e n S e e d a nd the Fie ld. The 10th hous e re minds of it whe n the P rime va l Ge rm fe cunda ting the Muhda ne Egg fructifie d a s the ma nife s t world. The te rre s tria l life of e ve ry individua l is the re s ult of P u ru s h a a nd P ra k riti- - p o s itiv e a nd ne ga tive pola ris e d e ne rgie s or'the Divinity. How the s e pola ris e d e ne rgie s will be ha ve in a pa rticula r s itua tion is indica te d by the hous e of ka rma , the 10th hous e . The word n id ra , s le e p,s ugge s te din the pre s e nt conte xt, is a ls o importa nt, be ca us eit is only in the mids t of our diurna l s truggle s for e xis te nce , while e a rning our bre a d, tha t we forge t the divine he rita ge of ours ; we a re a t tha t time oblivious of the true inne r re a lity. And, s le e p, a fte r a ll, re fe rs to this oblivion. V a s a n a , v y a p a ra , k ris h i, a nd n id ra the re fore , re fe r to the a ct of the involve me nt of the Divine S pirit in the te rre s tria l world a nd in the proce s s forge tting one 's divine inhe rita nce . B h a g v a d G ita , Looking from a nothe r a ngle , the 10th hous e is the 9th from the 2nd, the 7th from the 4th, the 6th from the 5th a nd s o on. S uch re la tions hips de s e rve ca re ful cons ide ra tion. Whe n the e go ta ke s birth on the te rre s tria l world, he ha s to do his ta p a s indica te d by the 10th, but ma ny hindra nce s a nd he lpful force s influe ncing him ha ve a ls o to be re ckone d with. Th~ 2nd is the hous e of the inborn pote ntia l e ne rgy--s pe e ch a nd s ight a re s ymbolic e xpre s s ions of the s a me . Inhe rite d we a lth indica te d the re s ult of pa s t de e ds which ha ve to be e njoye d in a pa rticula r birth. This hous e is the 5th from the la th, s ignifying tha t the P ra ra b d h a ofa ma n is the re s ult of his K a rm a , a ctivity, in this phe nome na l world. But, a s the la th is the 154 INTRODUCTION TO ES OTERIC AS TROLOGY 9th from the 2nd, it is s ugge s tive of the fa ct tha t the ma n's s ta tus in this life de pe nds both on his ;a s t de e ds a s on the pote ntia l e ne rgy be s towe d on him during a ce rta in inca rna tion. The 4th-10th re la tions hip is , inde e d, ve ry mys te rious . If the 4th re pre s e nts Mothe r, the Divine Ma tripa dma , the Mothe r-De e p, the Bythos , the Oce a n ofImmorta lity, the Oce a n of Milk on which the Lord Vis hnu floa ts on coile d S e rpe nt Na ga , its dire ct a s s ocia tion with the 10th, the Hous e of Fa the r, Ra ja s ic a ctivitie s , the Divine Ra dia tion a nd the re s t is bound to conta in s ome profound re la tions hip. In fa ct, the 4th a nd the 10th a re two a s pe cts of the s a me re la tions hip. Ze nith (the 10th hous e ) ca nnot e xis t unle s s the re is Na dir (the 4th hous e ); fa the r (the 10th hous e ) ca nnot e xis t unle s s the mothe r (the 4th hous e ) is the re to re ce ive his ge rnl a nd fructify the s a me in he r H ira n y a g a rb h a (womb) ; without this intima te re la tions hip the y would jus t be a ma n a nd a woma n, not a fa the r a nd a mothe r. Eve n the S un (the 10th hous e ka ra ka ) a nd the Moon (the 4th hous e ka ra ka ), a re s a id to be linke d with s ympa the tic ma gne tic ra dia tions . Inte rpre te d a s trologica lly, the y s ugge s t tha t the oute r e xpre s s ion of the individua l, his cre a tive a ctivitie s (re pre s e nte d by fa the r, a nd the S un), the glorious he ights he ca n a tta in (ze nith, M.e .) a nd the fruits a nd fruition of his a ctivitie s (which ta ke pla ce in da y-light) a re re fle ctions of the la te nt fa cultie s , the inne r pote ntia l e ne rgy, the de pth of his prime va l s tra ta a nd his re la tions hip with his mothe r principle -the ma te ria l which e na ble s the e xpre s s ion of S pirit in ma tte r. The two pola ris e d e ne rgie s ,the ne ga tive (the 4th hous e ) a nd the pos itive (the 10th hous e ) ha ve to be cons ide re d toge the r a nd a s a ma tte r of fa ct a s one , in orde r to ge t a glimps e of the Ete rna l Be ing, of which a nyone inca rna tion is but a fra gme nt. S imila rly, it ha s to be re me mbe re d tha t the 10th be ing the hous e of cre a lIl':'. a ction a nd the 5th tha t of cre a tivity, the pote ntia l for a ction, the 6th-8th re la tions hip be twe e n the two is me a ningful. One ca nnot s moothly a ct unle s s the conditions ne ce s s a ryfor the s a me a re pre s e nt. On wha t one doe s de pe nd upon is the me dium through which the a ctivity is e xpre s s e d. The poe tic ta le nts will be e xpre s s e d only whe n thos e ide a s a re prope rly clothe d in prope r la ngua ge . The de s ire to he lp ca n fructify only whe n one 's limbs a re we ll forme d a nd he a lthy. The 10th hous e is the fie ld, the s e e d a nd the corn ta ke n tpge the r which a re implie d by the word k ris h i, THE S UN ON THE MERIDIAN 155 but the urge to s ow is re pre s e nte dby the 5th. The I a th is a n impe dime nt for the 5th be ca us e it is loca te d 6th from it ; obvious ly, the urge ca nnot ha ve a n e a s y s ucce s s if the I a th hous e is not s trong e nough to me e t the cha lle nge of the 5th. Thus , it ca n be s e e n tha t the hous e of live lihood is the hous e s ignifying the wa y the Inne r Divine Fra gme nt functions in this ma te ria l world in a ll its inte ns ity a nd the wa y it is influe nce d by a ll its pa s t a nd future compuls ions . But, a ll the s e re la tions hips prima rily re fe r to the circums ta nce s or the milie u which provide the opportunitie s for the s a tis fa ctory inte rpla y of the va rious principle s of one 's be ing; it would be he lpful to s e e the re la tions hip of this hous e with diffe re nt pla ne ts re pre s e nting diffe re nt a s pe cts of one 's life . In this conne ction, howe ve r, we s ha ll cons ide r he re only the S un for illus tra tive purpos e . In this conte xt, we s ha ll me ntion a t the ve ry out-s e t the importa nce of Ama la Yoga , which is one of the mos t importa nt a s trologica l combina tions . The conditions for this yoga a re la id down by s ta ting tha t the 1a th from the Moon or La gna s hould be occupie d by a be ne fic pla ne t, which will re s ult in the pe rs on a chie ving la s ting fa me a nd re puta tion: his cha ra cte r will be s potle s s a nd he will le a d a pros pe rous life . Ifwe re la te this yoga with the a bove de s cription of the I a th hous e , we will re a dily s e e the ra tiona le of this yoga . A good be ne fic in the 1a th will re la te the k a rm a , d h a rm a a nd ta p a s of the individua l in re la tion with Divine impuls e s ( D a iv i P ra k riti) , which will na tura lly provide s a ttw ic or ha rmonious ra dia tions giving s potle s s cha ra cte r a nd pros pe rous life . This principle be come s cle a r whe n one s tudie s the re ma rks give n on this yoga . It is s ta te d tha t A m a la me a ns pure a nd whe n the yoga is pre s e nt, pros pe rity a nd a fflue nce will be a chie ve d though fa ir me a ns while a ma le fic, in giving we a lth, ma y ma ke the me a ns que s tiona ble .Afte r a ll, the e ndjus tifie s the me a ns a ccording to s ome a nd, the re fore , Ama la yoga ma ke s one s crupulous a s to the me a ns he e mploys for e a rning mone y while a ma le fic in its own wa y, while ca us ing we a lth to come would not ma ke one fa mous or a ma n of cha ra cte r. Obvious ly, the re fore , the hous e of live lihood, the I a th hous e , indica te s the s phe re of a ction, the dra ma of the Inne r S pirit on the oute r munda ne world a nd wha t role or e mine nce the individua l would pla y or a cquire would de pe nd upon the zodia c of the hous e a nd 156 INTRODUCTION TO ES OTERIC AS TROLOGY the va rious pla ne ts loca te d the re in, or conne cte d with the hous e . Ama la Yoga , a s de s cribe d a bove , cle a rly e xe mplifie s this principle . The S un is the k a ra k a of the 10th hous e . It is k a ra k a for fa the r, s oul, gold, fa me a nd gove rnme nt a s we ll a s for a voca tion. The S un is the s oul of Ka la P urus ha . It is the divine s cintilla , the divine s pa rk in ma n, which glows in proportion to his link with the S piritua l S ource . In the 10th, it is a lwa ys s a id to be good. One ha s to re me mbe r tha t the highe s t principle in ma n is re pre s e nte d by the S un, s o whe n the s a me is a ctivis e d a nd is vita lly influe ncing the munda ne life of the individua l, he mus t ha ve cros s e d a long wa y in the e volutiona ry ma rch of his s oul. To cons ide r the S un in the 10th a s a lwa ys good by wa y of its be ing ha rmonious , be ne ficia l a nd he lpful for m a te ria l pros pe rity would howe ve r be wrong. The re a re ma ny circums ta nce s unde r which the S un in the 10th doe s not give pe a ce a nd ha ppine s s from the worldly s ta ndpoint. Wha t it would, howe ve r, confe r would be inna te powe r, roya l te mpe ra me nt, the de s ire to be a t the he lm of a ffa irs , to be a lwa ys ne a r the s ource of p~we r-phys ica l, inte lle ctua l a nd s piritua l. P e rs onswith S un in the 10th hous e would follow the s tra ight pa th dire ctly a s s ocia ting hims e lfwith the ce ntre of powe r. As a philos ophe r, he would be a Ve da ntis t; a s a n a s ce tic he would be a Ra ja Yogi; a s a s cie nce s tude nt, he would be more incline d to ma the ma tics ; a s a lite ra ry write r his s tyle would be s hort, cris p a nd dire ct; a s a gove rnme nt officia l he would be more conce rne d with policy formula tions a nd de cis ion-ma king portfolios ; a nd a s a milita ry Ge ne ra l he would be a s tra te gis t. Wha te ve r the form of his profe s s ion, in s ome de gre e or the othe r de pe nding upon othe r pla ne ta ry dis pos itions , he would e s ta blis h a link with the S upre me , the Inne r a s we ll a s the Oute r Rule r. Tha t is why the 10th hous e is conne cte d with roya l fa vour a nd a uthority. S uch re s ults will ha ve to be modifie d a ccording to diffe re nt a s ce nda nts .For Arie s a s ce nda nt, the S un on the me ridia n doe s not"give s mooth s a iling. The individua l ha s to cros s ma ny s torms a nd rough wa te rs be fore re a ching the s hore . He would ha ve a ve ry inte ns e life ; he would ha ve the ins a tia ble urge to climb to the highe s t pe a k; his a mbition will ne ve r be s a tis fie d with a nything le s s tha n the P e rfe ct. But, the lord of the 5th pla ce d in the hous e of S a turn, a fie rce e ne my of the S un, could not provide conge nia l opportunitie s for the fruition of cre a tive urge s of the THE S UN ON THE MERIDIAN 157 individua l. He will ha ve difficult pllofe s s iona l ca re e r complica te d due to fa mily circums ta nce s , me nta l s e tba cks a nd re ligious a s s ocia tions . The wors t pha s e of profe s s iona l life would be in the S un ma in pe riod. The individua l will ha ve to le a rn pois e a nd s ta bility in the pre s e nt inca rna tion a s his s oul is ca ge d a nd trunca te d; he ha s s e e nthe glorious he ights oflife but ha s to dwe ll pre s e ntly in the s lum a re a a long with mora lly a nd s ocia lly infe rior type s of pe rs ons . Ta urus a s ce nda ntsa re a ls o in a wa y not much be tte r pla ce d. Cha fing a t the a trocitie s a nd inhuma n tre a tme nt, frus tra te d a nd in de e p a nguis h be ca us e his infe riors ha ve be come his s upe riors , he gre a tly re s e nts this s ocia l a noma ly. The inte ns e de s ire to live a comforta ble life , a nd be love d in one 's s ocia l a nd fa mily re la tions hips will be s o much thwa rte d by this combina tion tha t the individua l ma y not be a ble to ris e to the he ight comme ns ura tewith his na tura l ta le nts . Ofte n roa ming from pla ce to pla ce , he might la nd hims e lf in huge indus tria l combine s or with one of the nume rous inte rna tiona l orga niza tions , but ne ve r, ne ve r in his officia l ca re e r the Ta urus -born will ha ve a s a tis fying time . Inte lle ctua lly e fficie nt, Ge mini-born individua ls could ha ve cons ide ra ble pa trona ge from fe ma le re la tions a nd e lde rly pe rs ons in pos itions which might in ma ny ca s e s gra dua lly s e e the m much be tte r pla ce d tha n the ir brothe rs a nd frie nds but the y would a lwa ys fe e l tha t the y could ha ve done be tte r if the circums ta nce s we re more fa voura ble . This is the s itua tion of unjus tifie d frus tra tion a nd ingra titude to the Divinity for the fa vours be s towe d on the m. Quie tly the Ca nce r a s ce nda nts would glide to the highe s t in a ny profe s s ion the y ha ppe n to find the ms e lve s in. The good de e ds of the pa s t, the fa vour of the e lde rs , the ir own a bility to orga nize , s ynthe s ize a nd le a d will be be ne ficia l to the ms e lve s a s we ll a s to the office the y ha ppe n to be long. P e ople will be ve ry much a ttra cte d to the m. The y a re na tura l le a de rs ; pe ople ta ke gre a t de light a nd fe e l it honour in obe ying the m. A comple x s itua tion a ris e s for the Le o a s ce nda nt. The S un on the me ridia n to him would me a n a ve ry high s ocia l s ta tus , but ofte n one finds tha t the e ve nts of his life would a ls o a cqua int him with da rke r s ide of life . He ha s e ne rgy, he is ca pa ble of ha rd work, but his involve me nt with 158 INTRODUCTION TO ES OTERIC AS TROLOGY fa mily obliga tions would cre a te ma ny impe dime nts . S uch a pe rs on mus t try to be a little more outwa rd-turne d, a nd not a lwa ys think, dire ctly or indire ctly, of his own promotions . !fmode s t, the pe rs on will be like a ble ha ving s e ve ra l la s ting frie nds ; othe rwis e he would be le ft to fight his inne r ba ttle s a lone in this life . Virgo a s ce nda nts ca nnot ma ke a good ca re e r; his officia l ca re e r will be che que re d. He will be a na lytica l a nd his s uffe rings will be a cute . Ofte n s e lfis hne s s is the ca us e of his trouble s in office , but if outwa rd turne d a nd he lpful to his frie nds a nd colle a gue s ,he will be a ble to dis cha rge his na tura l obliga tions we ll. The Libra -born a ls o ha ve a fe e ling of frus tra tion. The y ca nnot ma ke e fforts for improving the ir ka rma , but would ma ke s e rious s truggle s to ga in a ll a dva nta ge s tha t could come to the m for the ir ma te ria l a fflue nce . The pe rs ons born unde r the s ign of S corpio would a tta in high pos itions but with the he lp of communa lis m, re giona lis m, ne potis m a nd, :i pe rs bna l fa vouritis m. The s e pe rs ons a re ba s ica lly s e lfis h, a nd a ll the ir e fforts a re dire cte d to a cquire gre a te r powe r a nd pre fe rme nt for the ir own s a ke . S corpio Ligna , whe n not in s uch a we ll off pos ition, doe s not e na ble the na tive to e njoy his pos ition pe a ce fully, the s in of us ing unfa ir me a ns ha ngs on his he a rt. He ha s to le a rn tha t the Divine jus tice ultima te ly ope ra te s . S a gitta rius -born a re be tte r in the s e ns etha t the y a cquire a pos ition with the ir own e fforts , cha ra cte r a nd ha rd work. The y a re inte llige nt, though the y ha ve to s uffe r ve ry fre que ntly. Ca pricorn-born will ha ve to le a rn tha t the officia l ca re e r,hows oe ve r high, would only be a me a ns to a chie ve s piritua l ba la nce . Unle s s this is a chie ve d, his he a rt would not be a t re s t. He will gra dua lly le a f'" tha t the life s hould be live d with de ta chme nt a nd with cons ide ra tion for othe rs . Aqua rius -born with the S un in the 10th ca n ris e to dizzy he ights or the y ca n de s ce nd to a dis ma l pit which would de pe nd upon pla ne ta ry dis pos itions . If the inte re s t of the pe rs on is a rous e d in occultis m, yoga , a nd othe r e s ote ric mys te rious s ubje cts , he could ha ve ra re s ta mina to THE S UN ON THE MERIDIAN 159 e s ta blis hhims e lf a s the highe s t a uthority in the fie ld. With a de qua tes upport from his wife a nd bus ine s s pa rtne rs , the e xplora tions of the pe rs on ca n be of fa r-re a ching cons e que nce s .But, for a s e lf-ce ntre d pe rs on.this a s ce nda nt wi1l cre a te a pris on-like s itua tion from which he would find it difficult to e s ca pe . For P is ce s a s ce nda nt, the S un on the me ridia n win be e xtre me ly s a tis fying. The fa voura ble s e rvice conditions a nd a ll his ta le nts a nd circums ta nce s will be he lpful for continuous upliftme nt; the individua l will a lwa ys be tha nkful to God for wha te ve r He ha s give n him. Ge ne ra lly conte nte d,he will find tha t his ma te ria l a tta inme nts will s lowly a nd s te a dily ma ke him s piritua l minde d. In this wa y, it ca n be s e e n tha t the S un on the me ridia n doe s not a lwa ys porte nd ha ppy a ugurie s a s commonly be lie ve d. It is , inde e d, a n importa nt s itua tion. This pla ne ta ry dis pos ition re fe rs to the inne rmos t na ture of the individua l be ing intima te ly re la te d to his me a ns oflive lihood. Through this s itua tion, the itJ .dividua l le a rns his mos t importa nt le s s ons in his life . This , in fa ct, is the ce ntra l core of e ve ry huma n be ing. The 10th is the hous e of ta p a s , which is the outcome of his ka rma on the one s ide a nd d h a rm a on the othe r. In fa ct, in life , a true unde rs ta nding of the s ignifica nce of ta p a s , the fire ge ne ra te d during the cours e of living, is the mos t importa nt knowle dge to a cquire a nd the mos t fruitful le s s on to le a rn. CHAP TER 21 M O O N : THE P S YC HE THE MOON, the luminous fa vourite of poe ts a nd love rs a like , Uncle Moon of childre n a nd the ma in inte re s t of the pre s e nt-da y.s pa ces cie ntis ts , is not a ny the le s s importa nt in a s trology. The Moon is be lie ve d to be the que e n of the pla ne ta ry kingdom. In primitive da ys , s ooths a ying wa s e ntire ly ba s e d on the pos ition of the Moon. The re is a comple te s e t of books known unde r the Gre e k na me S e le n o d ro m ia a nd in La tin the s e t is known a s L u n a ria . Be s ide s , the re a re ma ny Ara bic, India n a nd Chine s e tre a tis e s giving rule s of pre diction ba s e d on the pos ition of the Moon a t the time of the birth or the conce ption. The Me nzil of Quma r ofthe Ara bs , the N a k s h a tra s of the Hindus a nd the S iou of the Chine s e a re s uch e xa mple s . The s e me thods of pre diction we re , howe ve r, much diffe re nt from thos e of the pre s e nt da y; the y we re not ba s e d on the zodia ca l s igns but on the 28-s ta tions of the Moon. Undoubte dly, the re ha ve be e n s e ve ra l a pproa che s to a s trology which a s s ign gre a t importa nce to the Moon. The Moon is the s ma lle s t pla ne t, if it ca n be ca lle d one a s s uch; it is s ma lle r tha n the e a rth a nd it is only 250,000 mile s a wa y from us ; its influe nce on e a rth a nd its inha bita nts is imme us e . Flowe rs like lily a nd night-que e n bloom in he r light. S e xua l urge in huma n-be ings a nd a nima ls is found to be intima te ly conne cte d with the diffe re nt pha s e sof the Moon. In fa ct, the s ignifica nce of the Moon is s o gre a t tha t it is ca lle d C h a k s h u s i the e ye -s ight. The S un a nd the Moon a re cons ide re d a s the two e ye s of the unive rs e . The fa ct tha t the Ra s i Kunda li is give n s o much of importa nce in the Hindu pre dictive a s trology a nd in the G o c h a r P a d d h a tti- ih e me thod of pre diction ba s e d on tra ns it of diffe re nt pla ne t~is s ugge s tive of the unique pos ition of the Moon. MOON: THE P S YCHE 161 Exce pting the Cha lde a ns who wors hippe d the Moon a s a ma le god, the Moon is popula rly cons ide re d e s s e ntia lly fe minine , k a ra k a of mothe r a nd a ll tha t the mothe rly a ffe ction s ugge s ts ,s uch a s ge ntle ne s s , a ffe ction, e motiona l na ture , s e ns a tion, clothe s , pe a rls , a griculture a nd wa te r. The Moon re pre s e nts p y s c h e in ma n; the Moon rule s ove r the ps ychologica l cons titution ofthe pe rs on compris ing both the cons cious a nd uncons cious de pths . And in this s phe re ,the influe nce of mothe r a nd e a rly childhood is we ll known; the mode m ps ychologis ts a re a ls o coming ne a re r a pos ition whe re from it could be pos s ible to link the luna r pos ition, the e a rly childhood of the pe rs on a nd his ps ychologica l we ll-be ing with its profound influe nce throughout the life of the individua l conce rne d. A s trong Moon is a be ne fic a nd a we a k one a ma le fic. In night s he is powe rful. In the zodia c, s he owns Ca nce r, a wa te ry s ign. S he a tta ins he r e xa lta tion in Ta urus , the hous e of Ve nus , the pla ne t of comfort, luxury a nd ple a s ure .S he is de bilita te d in S corpio rule d by Ma rs which is s uppos e d to be fie ry in dis pos ition. S he is frie ndly to J upite r a nd indiffe re nt to S a turn; Ra hu a nd Ke tu a re he r na tura l e ne mid. S he is the fa s te s t moving he a ve nly body s ta ying only for a bout two a nd a ha lf da ys in one hous e . In yogic lite ra ture this move me nt is give n s pe cia limporta nce . The a s pira nt ma y a ttune his me dita tiona l pra ctice to the luna r pos ition s o a s to ga in quick re s ults . The Moon a s pe cts the 7th hous e a nd in the Vims hotta ri Da s a , the ma in pe riod of Moon la s ts a de ca de . As trologe rs ha ve be e n a dvis e d by a ncie nt s e e rs to cons ide r the pos ition of the Moon be fore a ny furthe r e xa mina tion of the horos cope is ma de . Unle s s the be ne fic influe nce of the Moon is s trong e nough to be s tow long life on the na tive a nd thus providing counte r-force for B a la ris th a , no ma tte r how ma ny Ra ja Yoga s the re a re in the horos cope , the a s trologe r is e njoine d to pos tpone cons ide ra tion of it. Evide ntly, in the fitne s s of things it is de s ira ble a t firs t to e xa mine loca tion of the Moon in the cha rt. In the I s t hous e ,a wa xing Moon ma ke s a pe rs on s trong, s piritua lis tic a nd pre tty-e ye d. A wa ning Moon ma ke s the pe rs on ine rt, s tubborn, phle gma tic, with de fe ct in s pe e ch, s ight a nd he a ring. The Moon in the 2nd produce s big fa milie s a nd the pe rs on e njoys a joyous life . A pe rs on who ha s his Moon in the 3rd is s trong, de vote d to wife or hus ba nd a s the ca s e ma y be , he lpful to brothe rs a nd s is te rs but crue l. In the 4th a nd 5th 162 INTRODUCTION TO ES OTEIUC AS TROLOGY hous e s the Moon incre a s e s the Bha va s of the s e hous e s ; it is s uppos e d to be ve ry ha ppy in the s e hous e s . In the 6th, 8th a nd 12th hous e s , the Moon give s ba d e ffe cts ; it produce s ma ny e ne mie s in the 6th, ill-he a lth in the 8th a nd de fe ctive bodily orga ns in the 12th. The Moon is ve ry a us picious in the 7th; it ma ke s the ma n ge ntle , coura ge ous , pos s e s s orof a cha rming wife but ve ry pa s s iona te . The pe rs on ge ts popula rity, we a lth, frie nds a nd re la tions if the Moon is in the 9th. In 10th the Moon give s s ucce s s in a ll unde rta kings , ma ke s the pe rs on cha rita ble , inte llige nt a nd coura ge ous . The pe rs on ta ke s initia tive in va rious a ctivitie s . In the 11th hous e the Moon produce s va s t fortune s , ga ins a nd e ve rything e ls e tha t the hous e re pre s e nts . The s e e ffe cts ma y be modifie d a ccording to the pla ce me nt of the Moon in diffe re nt zodia ca l s igns . The influe nce of the Moon in diffe re nt s igns ma y be a s follows : A rie s : Coura ge ous , pa s s iona te ,uns te a dy in mind, like d by wome n. T a u ru s : Tole ra nt, popula r, firm in frie nds hip, love d by la die s , ha ppy in middle a nd e nd of life . G e m in i: P s ychologis t, s cie ntis t, a mba s s a dor,fond of wome n, s we e t in s pe e ch. C a n c e r: As trologe r, re lia ble a nd loya l frie nd, owns hous e s ,ga rde ns . It be s tows a pla cid he a rt a nd mothe rly a ffe ction. Le o : Ene rge tic, fe w childre n, wome n-ha te r, proud, a ngry, dis e a s e d s toma ch, te e th a nd me nta l a gony. V irg o : S we e t-tongue d, inte llige nt, cle ve r in a rts a nd s a s tra s , be ge ts da ughte rs a nd re s ide s in a fore ign la nd. L ib ra : Wa nde re r, rich, conte nte d, he lpful but re je cte d by re la tions , wors hippe r of gods , Bra hmins a nd holy-me n. S c o rp io : Re s pe cte d by Roya l fa mily, s ickly a nd conce a le r of s ins . S a g itta riu s : P oe tic, libe ra l, inte llige nt, inhe rits prope rty from fa the r, MOON: THE P S YCHE 163 ha te s re la tions a nd is won ove r by fa ir me a ns . C a p ric o rn : Enjoys ple a s ure s of wife a nd childre n, s howy in cha rity, la zy but le a rne d, popula r, wa nde re r, ince s tuous , s ha me le s s , crue l, a nd mis e rly. A q u a riu s : Mus cula r built, a dulte rous , unha ppy, hypocrite , de ba uche rous . P is c e s : Le a rne d, fond of wife a nd clothe s . The influe nce of Moon is furthe r modifie d by he r a s s ocia tion with diffe re nt pla ne ts . For e xa mple , in conjunction with the S un, the Moon ma ke s the pe rs on a de pt in me cha nica l s kill; with Ve nus ma ke s the pe rs on inte re s te d in te xtile tra de ; with Me rcury, s we e t-tongue d a nd lucky; with Ma rs whe n it is s trong ma ke s the na tive rich, but if the Moon is we a k the pe rs on dis like s his mothe r a nd live s on mone y e a rne d by wome n; with J upite r it ma ke s the pe rs on rich who love s a nd prote cts his re la tive s a nd ove rpowe rs his foe s ; in conjuction with S a turn,the Moon ma ke s the pe rs on a phila nde re r a nd porte nds de a th or s ickne s s of mothe r. On the ba s is of a bove , it would be cle a r tha t the Moon's pos ition a s we ll a s he r conjuction with diffe re nt pla ne ts influe nce the life of the na tive in a big wa y. But if the conjuction is with more tha n one pla ne t or if the a s pe cts of diffe re nt pla ne ts on the Moon a re s ignifica nt the e ffe ct of the Moon will ha ve to be a ccordingly modifie d. But he re s ome of the yoga s which a re of inte re s t a re indica te d to s how how the outs ta nding yoga s re s ult a s a re s ult of the Moon's pos ition with re s pe ct to diffe re nt pla ne ts . Va ra ha mihira ha s de vote d a co~ple te cha pte r in his B rih a t J a ta k a indica ting the va rious yoga s of the Moon. The influe nce of Ga ja ke s a ri yoga which a ris e s a s a re s ult of conjuction or oppos ition of J upite r with the Moon is formida ble to oppone nts , ma ke s the pe rs on a n a ble s pe a ke r in la rge a s s e mblie s ;he occupie s a big pos t, is fa mous with ke e n inte lle ct a nd is ve ry ca pa ble . Whe n be ne fics cons e cutive ly occupy the 6th, 7th a nd 8th pos itions from the Moon, the y ca us e Adhi yoga whos e re s ult is tha t the pe rs on be come s a Comma nde r, Minis te r or a King. P e rs ons born in this conjuction a re we ll-be ha ve d, foe le s s , long-live d, e normous ly luxurious a nd fre e from e ve ry dis e a s e . S imila rly the re a re othe r yoga s 164 rNTRODUCTION TO ES OTERIC AS TROLOGY s uch a s S una pha , Ana pha , Durdhra a nd Ke ma druma which a re quite importa nt a nd mus t be looke d for in a horos cope . S imila rly for mora l tra ining, we a lth, knowle dge a nd inte lle ctua l s ha rpne s s , the Moon's pos ition in re la tion to the S un s hould be note d. The importa nce of Moon in ma tching the horos cope s for ma rria ge is cons ide ra ble . Inde e d a whole volume ca n be writte n on the influe nce of Moon in a horos cope . Like the ma in mus ica l note s which ultima te ly produce gre a t mus ica l va ria tions a nd diffe re nt s ymphonie s the s e ba s ic cha ra cte ris tics of the Moon s hould be cons ide re d a s funda me nta l. Ancie nt Ris his ofIndia cons ide re d the Moon a s of gre a t s ignifica nce ; the y thought tha t the Moon e xe rcis e d gre a t influe nce on the e volution of ma nkind. This is why the y re ma rke d, a nd rightly s o, tha t In d u S a rv a tra B ija v a h a which me a ns tha t the Moon is the s e e dof a ll a s trologica l proble ms . The re fore while judging a horos cope the Moon's pos ition s hould be ca re fully e xa mine d a nd a n inte ns ive s tudy of the s ubje ct ma de . Es s e ntia lly, the Moon re fle cts the ps ychic c.Qreof the individua l. N o te . ' A d e ta ile d s tu d y o n M o o n is a v a ila b le in S o lv e Y o u rP ro b le m sA s tro lo g ic a lly w h ic h m a y b e fru itfu lly s e e n in th e p re s e n t c o n te x t. B e s id e s th e lu n a r re la tio n s h ip w ith S u n , it d is c u s s e d th e ro le o f M o o n in re fle c tin g th e s o la r ra d ia n c e fo r th e g e n e ra tio n , s u s te n a n c ea n d d is s o lu tio n o f a ll fo rm s o f m a n is fe s ta tio na s w e ll a s its re la tio n s h ip w ith th e S e p te n a ryP rin c ip le s in th e N a tu re a n d M a n , a n d th e L a w o f P e rio d ic ity w h ic h a re v e ry s ig n ific a n t in re la tio n w ith M o o n . CHAP TER 22 THE M Y S T E R IO U S M A R S LET us pa y tribute to the a ncie nt S a ns krit lite ra ture in which the nome ncla ture of a thing wa s de cide d a ccording to its e s s e ntia l cha ra cte ris tics .A S a ns krit na me de note snot only the form of the de s cribe d thing, it a ls o s ugge s tsit ba s ic cha ra cte ris tics , s o tha t by knowing the na me of a thing, one could a ls o ha ve a ni.de a of its e s s e ntia l a ttribute s . Ke e ping this principle in vie w, le t us e xa mine the na me s a ttribute d to the pla ne t Ma rs . Ma rs is ca lle d B h u m ip u tra or the s on of the e a rth; R u d h ira or controlle r of blood a nd a ll its pa s s ions a nd L o h ita n g a or ruddycomple xione d. The Gre e ks ca lle d Ma rs , the fie ry pla ne t. The He bre ws ga ve it a na me s ignifying "e nkindle d" a nd the Hindus ca lle d it A n g a ra k a or the burning cha rcoa l. In Va ra ha mihira 's B rih a t J a ta k a , Ma rs is a ls o known a s V a k ra a nd is s a id to ha ve fie rce e ye s , youthful a ppe a ra nce a nd ge ne rous dis pos ition. Ma rs is a ls o cons ide re d to be e xce e dingly fickle . Cons ide ring the s e a ttribute s of Ma rs , on s us pe cts it to be not only a ve ry e ffe ctive pla ne t but a ls o a ve ry mys te rious one . The occult 'blind' ca n be re nt by a tte mpting a re concilia tion of s e e mingly contra dictory a ttribute s a s ha ving fie rce e ye s a nd ge ne rous counte na nce , or by s ynthe s izing diffe re nt s ynonyms of it give n by a ncie nt a s trologe rs . Fire s ugge s ts the Divine S pa rk inhe re nt in e ve ry individua l; it is the ve ry e s s e nceof life --the P rimordia l Es s e nce --which s us ta ins e ve ry form of e xis te nce . R u d h ira or the controlle r of blood s us ta ins the phys ica l e xis te nce of e ve ry huma n be ing, in fa ct, of e ve ry living cre a ture . Fire a nd 166 INTRODUCTION TO ES OTERIC AS tROLOGY blood a re mys tica l s ymbols which ha ve be e n us e d in va rious e s ote ric writings of the India n a nd Europe a n Alche mis ts . P re s e ntly, e ve n the ps ychologis ts ha ve be e n e xploring the re a lm of s uch s ymbols a nd ha ve gone quite fa r into the s ubje ct. According to ma ny, fire re fe rs to Mind, a nd a ccording to s e ve ra lothe rs ,it s ugge s tsthe S e rpe ntFire --the K u n d a lin i S h a k ti- w h ic h lie s la te nt in the ce ntre of the e a rth. This e ne rgy, in fa ct, is the offs pring of the e a rth - B h u m ip u tra . While cons ide ring fire a s the s ymbol of Mind, one s hould a ls o be a r tha t Mind is ne ithe r bra in, nor thought. It is tha t cre a tive powe r which is re fe rre d to a s M a n a s S h a k ti. It is P ure Awa re ne s s which is vibra nt with e ne rgy which is dyna mic, s cintilla ting s till tra nquil like the de pth of the oce a n. India n s cripture s a re full of re fe re nce s to the powe r of s uch a Mind. In Europe a n mythologie s a ls o the re is a re fe re nce to P rome the us s te a ling fire in a s ta ff from the he a ve n. The s ta ff s ymbolize d the s pina l cord, a nd fire , tha t divine e s s e nce , which dis tinguis he s huma n be ings from othe r a nima ls . The a na logy of this with the K u n d a lin i S h a k ti which is s a id to be dorma nt in the s pina l cord is ve ry cle a r. The re s e mbla nce be twe e n the workings of the S e rpe nt Fire a nd Ma rs is a ls o s triking. Cons ide re d this wa y, hints give n by occultis ts a bout Ma rs a re illumina ting. As s uch, it be come s the ve ry na ture of Ma rs to bring to the s urfa ce , the conce a le d powe rs a nd we a kne s s e sof the individua l, the la te nt dis e a s e sa s we ll a s hidde n fa cultie s ; the proce s s of e xte rna liza tion a ppe a rs a s the a ggre s s ive qua litie s of Ma rs . S urgica l ope ra tions , a ccide nts , a bortions , volca nic e ruptions , re be llions , wa rs a nd s uch phe nome na a re e xpre s s ions of inne r turmoils coming to the s urfa ce . If Ma rs is we ll pos ite d, its de s tructive a ttribute s a re modifie d, a nd only the fine s t ma s culine a ttribute s a re e xhibite d. To quote B. V. Ra ma n once a ga in, "If we lldignifie d, Ma rs ma ke s one inhe rit a coura ge ous a nd invincible dis pos ition; uns us ce ptible to fe a r a nd da nge r, ris king his life on a ll occa s ions a nd pe rils , ye t prude nt in a wa y". Ma rs functions diffe re ntly unde r va rying circums ta nce s . The following dia gra m indica te s how the inhe re nt qua litie s of Ma rs influe nce the diffe re nt hous e s of the horos cope . As s ocia tion with diffe re nt pla ne ts a s we ll the ir a s pe cts would modify the Ma rtia n na ture a nd a s s uch its influe nce on diffe re nt hous e s would ge t modifie d. For e xa mple , J upite r THE MYS TERIOUS MARS 167 in conjunction with Ma rs a lwa ys te mpe rs the fie ry qua litie s of the la tte r. Whe n in combina tion cha ra cte ris tics . with S a turn, it ge ts its mos t de s tructive S uch modifica tions in the ba s ic na ture of the pla ne t s hould be ke pt in mind while pre dicting the influe nce of this pla ne t, which is to bring out the la te nt Ka rma s of the na tive on the oute r or the obje ctive pla ne . Ma rs prima rily re pre s e nts ce ntrifuga l e ne rgy. To illus tra te the point, le t us cons ide r cha rt NO.1. In this horos cope a re trogra de Ma rs in a s s ocia tion with Ke tu is pla ce d in the e ighth hous e . The na tive s uffe re d from ca nce r of J upit. Ve nus Moon S a turn the ma rrow in the s pina l cord which (R) infe cte d the e ntire blood circula tion. S un Ma rs The pois on ge ne ra te d in the s pina l (R) Me r. Cha rt NO.1 2nd Aug. 1914 Ke tu cord s pre a d throughout the body a nd in s pite of s e ve ra ls urgica l ope ra tions Ra hu the na tive die d during the s ub-pe riod of Ma rs , ma in da s a Ra hu. Le gna In Cha rt NO.2, Ma rs ha s give n a 168 INTRODUCTION TO ES OTERIC AS TROLOGY good profe s s iona l re s ult to the na tive . Ris ing from a bje ct pove rty during the ma in da s a of S a turn, the na tive ros e to a ve ry high pos ition in Gove rnme nt. In this ca s e , Ma rs ha s e ne rgize d his Me rcuria n qua litie s of writing a nd inte llige nt us e of s pe e ch to give him ve ry high divide nds . Ra hu J upite r Moon Cha rt No.2 18th Oct. 1927 La gna Ve nus S a turn Ke tu Ma rs Me r. S un To s um up, we ha ve a tte mpte d he re to indica te the s cope of de e pe r, a na lytica l a nd fa r-re a ching influe nce s of Ma rs . S uch ba s ic qua litie s of diffe re nt pla ne ts mus t be ca re fully a nd s cie ntifica lly inte rpre te d. Toda y the re is a n impe ra tive ne e d for fre e ing a s trology from dus ty cobwe bs a nd pla cing it on a s ounde r a nd firme r ba s is in line with the pe culia r s cie ntific te mpe r of this a ge . It will be fa s cina ting to ponde r ove r the hints give n by a s trologica l s a va nts in the ir va rious writings a nd inte rpre t the m in dive rs e s phe re s -s pe cia lly thos e of yo ga s in pe rs ona la nd munda ne a s trology--to ge t a t the root of the e s s e ntia l na ture of pla ne ts a nd dis cove r hidde n me s s a ge sof the s e a s tra l s ymbols . In this wa y we s ha ll know tha t e a ch pla ne t is a ba s ic influe nce . The s un is one 's inne r-na tur~oul, the Moon is the ps yche , Ma rs is the e xpre s s ion of cre a tive e ne rgy, Me rcury is the mind-principle , Ve nus the unifying a nd s us ta ining qua lity of Vis hnu, J upite r the e xpa ns ive condition, S a turn the ve il of ma te ria lity while Ra hu a nd Ke tu a re s pe cia l Ka rmic force s . Only in the ir s ynthe s is , the role of mys te rious Ma rs ca n be rightly compre he nde d. CHAP TER 23 THE N A TU R E O F M E R C U R Y ANCIENT s a ge s cons ide re d Me rcury to be intima te ly conne cte d with Ge mini a nd Virgo. The s e s igns re pre s e nt huma n be ings ; in fa ct, only the s e two s igns s ymbolize huma n forms whe re a s a ll othe r s igns of the zodia c ha ve non-huma n forms . Obvious ly the re fore Me rcury mus t ha ve 's ome ve ry clos e conne ctions with huma n individua ls . Me rcury is conne cte d with the two s igns s ymbolis e d by huma n forms but the s e two forms a re not ide ntica l: the y re pre s e nt two diffe re nt fa ce ts of huma n e volution. It is s a id tha t the ce ntripe ta l a nd ce ntrifuga l force s a re a t the root of divine ma nife s ta tion. The s e te nde ncie s a re inhe re nt a ls o in s e x functions . During the e a rly s ta ge s of huma n e volution, s e x diffe re ntia tion a nd mutua l a ttra ction of the oppos ite pa rtne rs , a nd a little la te r, frie ndline s s a nd s ocia bility for fe llow-be ings le d to the de ve lopme nt of huma n s ocie ty. The s e a re the e a rly a cts of huma n dra ma . At this s ta ge the inne r ma n is involving its e lf in ma tte r. The highe s t urge of the individua l a t this s ta ge of e volution is to imme rs e hims e lf in the lowe s t ma tte r. This is the pa th of P ra v itti, going-forth in the re a lm of ma te ria lity. This s ta ge of ma nife s ta tion is re pre s e nte d by Ge mini. The a ncie nt a s trologe rs vis ua lize d Ge mini a s a pa ir of huma n be ings be a ring a ha rp a nd a ma ce .Wha t ca n s ymbolize be tte rtha n this s ymbol the pa th of goingforth in the re a lm of ma tte r? During the cours e of the s oul's journe y a s itua tion a ris e s whe n the individua l looks to his He a ve nly Fa the r a nd longs to re turn to him. Tha t is a turning point. The n be gins the pa th of withdra wa l, the N v ritti M a rg . 170 INTRODUCTION TO ES OTERIC AS TROLOGY This turning point is re pre s e nte d by Virgo. In a ncie nt Hindu s ocie ty the s ta tus of a virgin wa s ve ry high: e ve n the gods he ld the m in high e s te e m. While me dita ting ove r this s ymbol one come s to re a lize the gre a t pote ntia l of divine cre a tion in a young Virgo. Furthe nnore , the Hindu wa y oflife s tre s s e d the importa nce of mothe rhood; the fullne s s of a wome n's life wa s a chie ve d only in he r procre a tive a ctivitie s . Mothe rhood wa s the highe s t ide a l to be a s pire d for. But, wha t is a Mothe r? S he is the ve ry e mbodime nt of s e lf-e ffa ce me nt, de dica tion, s uffe ring a nd s a crifice s o tha t ne w life -force could be re le a s e d for divine fulfilme nt. In life , whe n a dis ciple a tta ins ps ychologica l mothe rhood--the P a ra mha ms as ta ge --the n only he is a t the thre s hold of a ne w divine life . As trologica lly, Virgo is a woma n s itting in a boa t ca rrying with he r corn a nd fire . Boa t s ymbolize s the e te rna ljourne y ; com s us ta ins life ; a nd fire is the s piritua l e s s e nceof things . As s ocia tion of Me rcury with Virgo whe re Me rcury is a ls o e xa lte d, indica te s tha t s ta ge of huma n growth whe re s a crifice is more importa nt tha n a cquis ition of powe r a nd ma te ria l a tta inme nt. We ha ve s a id be fore tha t Me rcury is vita lly conce rne d with huma n be ings . Etymologica lly a ls o the a ncie nt wis e -me n re la te d ma n a nd mind toge the r, a nd e ve ryone e ve n now cons ide rs the mys te rious na ture of ma n a s inhe re nt in his mind. Mind is fire , mind is thought, mind is Buddhi, mind ha s l'nfa thome d de pths . The unlimite d re a ch of mind cla ims for ma nkind tht: cro\Vn of the God's ma nife s ta tion. Whe the r we unde rs ta nd by the word mind, thought, inte lle ct, ps yche or a ny s uch thing, or whe the r we cons ide r mind a s the divine s pa rk which ma ke s the ma n wha t he is , tha t principle of divine cre a tion which inhe re s in ma n is mind a nd it is intima te ly conne cte d with Me rcury. Whe n tha t s pirit is on its pa th of ma te ria lity the pla ne t be come s clos e ly re la te d to Ge mini; whe n it is on its s piritua l re turn, it is s ymbolize d by Virgo. The re is s pe cia l re la tions hip be twe e n Me rcury a nd J upite r. From whiche ve r s ign of Me rcury we cons ide r, we find J upite r's s ign pla ce d a s 7th from it. S a gitta rius is 7th from Ge mini a nd P is ce s is 7th from Virgo. But we a ls o know tha t La gna (a s ce nda nt) a nd Ka la tra Bha va (7th hous e ) a re pos itive a nd ne ga tive pola ritie s of the individua l's life . One doe s not ha ve to s tre tch one 's ima gina tion ve ry fa r to re a lize tha t ma na s -inte lle ct-ha s to be e ne rgize d by le a rning or wis dom in orde r to THE NATURE OF MERCURY \7\ be purpos e ful. Afte r a ll, inte lle ct is me re ly a ve hicle a nd unle s s it is prope rly dire cte d it is fruitle s s . The dire ction of inte lle ct, whe the r on the pa th of involve me nt or withdra wa l, ha s to come from J upite r. Whe n the re is a fa voura ble a s s ocia tion be twe e n Me rcury a nd J upite r, one ca n confide ntly pre dict tha t the individua l's e fforts would be purpos e ful a nd dire cte d to the ultima te de s tiny of the pe rs on conce rne d. S a turn a nd Ve nus , mutua lly frie ndly pla ne ts , ha ve importa nt le s s ons to te a ch to the Me rcuria n individua l. The s igns owne d by the s e two pla ne ts a re the 5th a nd the 9th from thos e of Me rcury. Cons ide re d from Ge mini, Libra is the 5th a nd Aqua rius the 9th: from Virgo, Ca pricorn is the 5th a nd Ta urus the 9th. The 5th hous e re pre s e nts the pre s e nt e ff0l1s of one 's pe rs ona lity; it re ve a ls one 's Ka rma s , K riy a m a n K a rm a , the e fforts of this inca rna tion. This hous e indica te s how the procre a tive fa cultie s of the individua l on phys ica l a nd non-phys ica l le ve ls of e xis te nce would be working. The 9th hous e re pre s e ntsS a n c h ita P unya --dha rma --the re s ults of the pa s t e fforts on the va rious le ve ls of a ction. If the individua l is progre s s ing on the pa th of P ra v ritti, he is imme rs ing hims e lfin ma te ria lity, the n the Ve nus ia n influe nce would be gre a t. His a ctivitie s would be ve ry much guide d by ma te ria l te mpta tions . Tha t is not a ve ry propitious influe nce for s piritua l e xpe rie nce s . The re is nothing in s tore of s piritua l na ture the re a nd a s s uch the 9th hous e would be ma te ria l, s orrowful a nd S a turnia n. But on N v ritti M a rg re pre s e nte dby Virgo, whe n the individua l ha s le a rnt the bitte r le s s ons of s orrowful e xis te nce , he would ta ke gre a t de light in re nuncia tion, a us te rity a nd s e lf-dis cipline . For s uch a pe rs on, the 9th hous e mus t be a us picious . This hous e ofte n be come s the s na re a nd te mpta tion le a ding e ve n to the fa ll of the a nge ls . At this point, we would like to s tre s s tha t the pitfa lls on the pa th a re a ls o indica te d by the horos cope . For e xa mple , for Ge mini a s ce nda nts , S a turn is the rule r of the 8th hous e ,the hous e of the hidde n a s pe ctsof life , a nd Ve nus in the 12th which indica te s wa s te ful a ctions . Conce a le d impe dime nts , rigiditie s , de ce its a nd wrong va lue s of va rious a s pe cts of life ofte n le a d to difficultie s of Ge mini a s ce nda nts who ha ve a te nde ncy to wa s te his pre s e nt inca rna tion in ple a s ure ha unts , whe re a s the da nge r for the Virgo-born come s from ina ction. The 6th hous e re pre s e nting the re a ction to the individua l from his imme dia te huma n e nvironme nt 172 INTRODUCTION TO ES OTERIC AS TROLOGY controlle d by S a turn s hould be ta ke n a s wa rning: if the individua l doe s not put forth his be s te fforts to ove rcome the S a tumia n influe nce he would s uccumb to the imme dia te te mpta tions a nd difficultie s a nd his ultima te goa l of a chie ving the s oul's s ple ndour would be los t. S uch a n individua l mus t work ince s s a ntly a nd e ve n a t the ris k of his pe rs ona l dis comfort for the good of his fe llow-be ings . He s hould be wa rne d tha t the Ve nus ia n ple a s ure s might e ns na re him a nd he ma y the n mis s his glorious opportunity. The S un rule s the 3rd hous e of Ge mini a nd the 12th from Virgo. Both the s e a re b a d h a k a hous e s , the hous e s of impe dime nts . The S un is a ma le fic, but it re pre s e nts A lm a , the highe s t principle in ma n. The 3rd is a ls o the hous e of V ik ra m a (prowe s s ), V e e ry a (he rois m) a nd D h a iry a (firmne s s ). Whe n the S un is pla ce d in this hous e , it ge ts e xtra s tre ngth. S imila rly, in the 12th hous e it might ma ke the individua l full of a ctivitie s , dyna mic a nd a lwa ys moving a bout s pe cia lly in the re a lm of s pritua lity, implying thus tha t the S un, the s oul-force of the individua ls mus t be a lwa ys in a ctivitie s , dyna mic a nd a lwa ys moving a bout, implying thus tha t the S un, the s oul-force of the individua ls mus t be a lwa ys in a ction. The ra ys of Atma e ne rgizing Buddhi a nd de s troying the clouds of confus ion (ina ction) a nd illus ion (Ma ya ) mus t le a d the individua l to s piritua l he ights . One mus t re me mbe r tha t Me rcury is the only pla ne t which ha s the s pe cia l powe r to withs ta nd the s ola r ra ys (the s oul-force ). Me rcury provide s a s uita ble ve hicle for its a ction a nd doe s not ge t combus t whe re a s othe r pla ne ts a re not its ve hicle s the re fore the y could be combus t.The a s s ocia tion of the S un a nd Me rcury is be ne ficia l in this wa y. The Moon is lord of the 2nd hous e from Ge mini a nd II th from Virgo. Both the s e a re the hous e s of ga in. Buddhi ca n be s t fnictify only whe n the e motiona l vibra tions of the individua l ha ve be e n tra nquillize d. The Moon provide s the circums ta nce s be s t s uite d for the a ctivitie s of Buddhi. Whe n the Moon is a us picious , the individua l's e motiofla l vibra tions a re quie t. One mus t cons cious ly a void a ny dis turba nce in the minds tuff if the be s t Me rcuria n influe nce is de s ire d. For Me rcury, Ma rs impa rts s pe cia lguida nce . It rule s difficult hous e s for Ge mini a s we ll a s for Virgo. Ma rs le a ds the Me rcuria ns to gre a t THE NATURE OF MERCURY 173 he ights provide d the y ha ve the fie ry coura ge of Ma rs a nd cool tra nquillity of the Moon to be a r the cros s of huma n e xis te nce . Without a fa voura ble S un, Moon a nd Ma rs , the Me rcuria n individua ls a re a pt to be me diocre s . He re , in a s ynoptic wa y, we ha ve trie d to indica te tha t (1) Me rcury re pre s e nts the journe y of the P rodiga l S on-the journe y to ma te ria lity a nd the n, the ine vita ble withdra wa l to divine principle , (2) inte llige nce of a n individua l mus t be linke d with A tm a - V id y a Divine Wis dom (J upite r) in orde r to a chie ve the goa l of his life , (3) tria ls a nd te mpta tions re pre s e nte d by S a turn a nd Ve nus mus t be wa tche d a nd ne ce s s a ry pre ca utions ta ke n to a void the pitfulls , (4) the s oul-force (S un) mus t be pe rmitte d to work its e lf through the vicis s itude s of life , (5) e motiona l vibra tions (Moon) mus t be quie t a nd tra nquil, a nd (6) the individua l mus t ha ve a de qua te P a ra k ra m a (coura ge ) to ca rve out his de s tiny. It s hould thus be cle a r tha t a fte r re a lizing tha t the S oul (S un) will ultima te ly re nd a s unde r a ll the difficultie s on the pa th of ma nife s ta tion a nd ha ving full fa ith in the invincible e ffica cy of one 's a ction (Ma rs ) in ove rcoming a ll difficultie s , the individua l s hould cultiva te wis dom (be ma rrie d to J upite r) a nd unde rs ta nd the s ignifica nce of s uffe rings , tria ls a nd te mpta tions (S a turn a nd Ve nus ) a nd ta ke a dva nta ge of his ma te ria l e nvironme nt (Ve nus ) in orde r to a tta in the ultima te de s tiny of his pre s e nt inca rna tion. CHAP TER 24 J U P IT E R : THE G U R U A N D THE P RIES T The re a re s e ve ra l a s pe cts of this pla ne t which mus t be rightly compre he nde d by the s tude nts be fore the y de lve de e pe r in its mys te rie s . The pla ne t is cons ide re d the mos t be ne fic of a ll the pla ne ts . This howe ve r doe s not a bs olve it from a ny of its ha rmful e ffe cts . It ha s a ls o be e na s s igne d the s ta tus of a Divine Te a che r. It is a ls o s a id to be the prie s t of gods . None the le s s , unde r ce rta in conditions J upite r cre a te s ha rmful e ffe cts . The s e a re s ome of the contra dictions . S uch contra dictions ma y le a d to a n unde rs ta nding of the e s s e ntia lna ture of the pla ne t. In orde r to a ppre cia te the inne r or the ba s ic impuls e s ra dia ting from this pla ne t we mus t ha ve the ge ne ra l a nd popula r unde rs ta nding of the ba s ic fe a ture s of J upite r a t firs t, a nd the n de a l with ce rta in e s ote ric a s pe cts of the pla ne t with a vie w to s ugge s ting the qua lity of it which ma ke s it the mos t be ne fic pla ne t. J upite r ha s intima te re la tion with Moon a nd Me rcury. Unde r ce rta in circums ta nce s whe n the S un is fa r a wa y from the Moon, the pla ne t Moon, which in fa ct is not a pla ne t, is cons ide re d a s a be ne fic a nd s o is Me rcury. Apa rt from Ve nus , which a s the prie s t of de mons is cons ide re d the counte rpa rt of J upite r for the de mons , J upite r, Moon a nd Me rcury a re the be ne fics ofthe a s trologica l world. While de a ling with the e s ote ric a s pe cts of J upite r, we s ha ll ha ve to re me mbe r this fa ct ve ry dis tinctly be ca us ethe be ne fics ha ve a s pe cia l role to pla y in one 's life which is ve ry diffe re nt from the ma le fics . The be ne fics do not ne ce s s a rily gra nt the wis he s of the pe ople but the y le a d the m towa rds a pa rticula r goa l. The ultima te goa l of J UP ITER: THE GURU AND THE P RIES T 175 e ve ry pla ne t is to re ve a l the divine pla n for the huma n s oul s o tha t it is a ble with s e lf-confide nce a nd cla rity to follow the pa th e a nna rke d for it. The be ne fics do it gra ce fully, the e a s y wa y, while the ma le fics do the s a me the ha rd wa y. As a re s ult of J upite r be ing a be ne fic, its influe nce is bound to be ve ry gra ce ful. In the pla ne ta ry ca bine t, this pla ne t is give n a ve ry high s ta tus .This s ugge s tstha t the influe nce of J upite r mus t be cons ide re d ve ry importa nt in e ve ry one 's life . Unle s s the pe riod of J upite r come s during the life of a n individua l, he ca nnot be e xpe cte d to e xpre s s the be s t in him. J upite r is noble , be ne vole nt a nd optimis tic. Wha te ve r ha ppe ns to the individua l during the cours e of J upite ria n pe riod, the re will be gra ce in re a ctions a nd the de portme nt of the pe rs on. He will not fe e l tha t he is going downhill. J upite r is pos itive . This implie s tha t wha te ve r ha ppe ns during the pe riod of J upite r, it will influe nce the individua l to move towa rds his goa l in a s ure a nd e a s ywa y. J upite r is dignifie d. An inne r glow ra dia te s during the influe nce of this pla ne t. As a re s ult of this ra dia tion, the inne r fe e lings , e motions a nd thoughts of the individua l a re linke d with his highe r principle s which a re the true guide s of the individua l a nd a s s uch the pe rs on a cts in a gra ce ful ma nne r. He will not a s s ocia te hims e lf with a nything ba s e in life . J upite r is ma nly. This is a nothe r a s pe ct of its pos itive a ttitude to life . The ma n is one who a cts whe re a s a fe ma le is the one who is fe minine or a bs orptive . P u ru s h a a s pe ctof cre a tion is the pos itive force while P ra k riti re pre s e nts the pa s s ive or the ne ga tive a s pe ct of ~ife -force . Whe n J upite r is s a id to be ma nly, it doe s not imply tha t it would ma ke the individua l unde r its influe nce comba tive a nd a ggre s s ivewhich a re fa r from the e ffe cts of this pla ne t. This e xpre s s ion only implie s tha t the individua l will be moving in the right dire ction to a tta in his de s tiny. The mos t importa nt wis dom of J upite r is in the fie ld of Truth. The re is s ome hidde n Truth be hind the s e e ming re a litie s of this phe nome na l world. As a n a dvis e r to the s e e ke rs a fte r Truth, J upite r ha s a s ignifica nt role to pla y. Truth ca nnot be re a lis e d me re ly by looking a t a thing. Truth is a lwa ys a s ta te of the be ing, a s ubje ctive dime ns ion of the things . In orde r to compre he nd this s ubje ctive a s pe ct,the re s hould be a ne w kind of ps ychologica l orie nta tion. This orie nta tion is pos s ible whe n the ga ze of 176 INTRODUCTiON TO ES OTERIC AS TROLOGY the individua l in turne d inwa rd. S ubje ctive re a lity ca n be unde rs tood only whe n the pe rs ons a re no longe r inte re s te d in e xpe rie ncing the e xte rna l obje cts of the s e ns e gra tifica tion. This is not a n e a s y ta s k. P e rs ons will ha ve to give up ma ny ofthe ir us ua l moorings for this orie nta tion. In this wa y, the individua l unde r the impa ct of J upite ria n s piritua l impuls e ma king him s e e Truth a s Truth will not ne ce s s a rily ha ve a ve ry comforta ble life . J upite r is the rule r of d h a rm a a nd be s towe r of M o k s h a , the fina l e ma ncipa tion. The life of a re ligious ma n is ve ry difficult; whe n the inne r voice goa ding the oute r to proce e d on the pa th of righte ous ne s s be come s compe lling, the oute r life of the individua l be come s ve ry difficult. An ordina ry ma n with a ll his ma te ria lis tic inte re s ts will not fe e l comforta ble a nd we ll a djus te d in the compa ny of s piritua l pe rs ons or of the e volve d s a ge s .The ra te of vibra tion of the a ura of powe rful s piritua l s a ints is ve ry high a nd ca pa ble of de s troying the ve ry phys ica l body of the worldly ma n. Only a fte r s tich a de s truction, the inne r glow le a ding the individua l to the Nirva nic fla me of fina l e ma ncipa tion is pos s ible . The influe nce of J upite r will e na ble the individua l to be a r the s e vibra tions . For this purpos e , the ne ce s s a ry e ne rgy a nd coura ge a re impa rte d by this pla ne t. The re fore it is s a id tha t J upite r give s the fourfold P u ru s h a rth a to the na tive . A s a tis fying fe a ture of this proce s s is tha t, the individua l a fte r the s truggle will ga in s piritua l knowle dge a nd wis dom, a nd s uch a n unde rs ta nding will le a d him to the S e a of Blis s , which is a fte r a ll the goa l of a ll s piritua l e fforts a nd which is the true a tta inme nt of a truly re ligious te a che r. B A S IC FE A TU R E S O F J U P IT E R J upite r is the pla ne t fifth in orde r of dis ta nce from the S un a nd in s ize it is th0 la rge s t pla ne t of the s ola r s ys te m. As s uch it is ca lle d the gia nt of the s ola r s ys te m with a dia me te r of 88,000 mile s which is ne a rly te n time s the dia me te r of the e a rth. Me a n dis ta nce be twe e n the S un a nd this pla ne t is 483,000,000 mile s a nd it ta ke s 11.86 ye a rs for its re volution round the S un. J upite r ha s a numbe r of s a te llite s , twe lve of which a re a lre a dy obs e rve d by mode rn s cie ntis ts . The occult vie w of J upite r is re a lly intriguing. It is s uppos e dto conce a l ma ny of the mys te rie s of the unive rs e a nd only a fte r a e ons of cha nge s a King S ta r be hind this pla ne t will be pe rce ive d which will s how s ome of the gre a t cos mic cha nge sta king pla ce J UP ITER: THE GURU AND THE P RIES T 177 of which the mode m s cie nce knows little . The following quota tion from A. P . S inne tt will give a n ins ight into the ba s ic occult na ture of this pla ne t of wis dom a nd righte ous ne s s : "The whole of our s ys te m is impe rce ptibly s hifting its pos ition in s pa ce ,the re la tive dis ta nce be twe e n the pla ne ts re ma ining e ve r the s a me , a nd be ing in no wis e a ffe cte d by the dis pla ce me nt of the whole s ys te m; a nd the dis ta nce be twe e n the la tte r a nd the s ta rs a nd othe r s uns be ing s o incomme ns ura ble a s to produce but little , if a ny, pe rce ptible cha nge for ce nturie s a nd mille nnia to come , no a s tronome r will pe rce ive it te le s c o p ic a lly , until J upite r a nd s ome othe r pla ne ts , whos e little luminous points hide now from s ight millions upon millions of s ta rs (a ll but s ome 5,000 or 6,000) will s udde nly le t us ha ve a pe e p a t a fe w ofthe R a ja S u n s the y a re now hiding. The re is s uch a King S ta r right be hind J upite r tha t no morta l phys ica l e ye ha s e ve r s e e n during this our Round. Could it be s o pe rce ive d, it would a ppe a r, through the be s t te le s cope with a powe r of multiplying its dia me te r'lO,OOOtime s , s till a s ma ll dime ns ionle s s p.oint thrown into the s ha dow by the brightne s s of a ny pla ne t; ne ve rthe le s s , this world is thous a nds of time s la rge r tha n J upite r."* E A R LY H IS T O R Y Be ing of s uch a n importa nce , the e a rly civilis a tions of the world we re gre a tly a ttra cte d by this pla ne t. It wa s give n. diffe re nt na me s a nd a ttribute s by diffe re nt pe ople s of the world. The Roma ns ca lle d it by the na me of J ove , the s upre me de ity of the na tion. J upite r to the m wa s a ls o the God of He a ve n a nd of we a the r. To the Gre e ks , this pla ne t wa s known a s Ze us , the Fa the r of Gods . The Egyptia ns na me d it Ammon or Amoun who wa s cons ide re d olde r tha n Amoun-Ra who is "Lord of the worlds e nthrone d on the S un's dis c a nd a ppe a rs in the a bys s of he a ve n". The Egyptia ns in this wa y ga ve to J upite r a n e a rlie r e xis te nce tha n to the S un. The Nors e ca lle d it by the na me of Thor, from the word T h o n a r which me a nt to thunde r. This S ca ndina via n god wa s thought to be the s on of Odin a nd Fre ya ; a nd the chie f of a ll Ele me nta l S pirits , Odin wa s the ir god of ba ttle s , one of the cre a tors of ma n, a nd he wa s re ga rde d a s one with * T h e E a rly T e a c h in g o f th e M a s te rs Ma dra s ,p. 162 1881 - 1883, A.P . S inne tt, T P H Adya r. 178 INTRODUCTION TO ES OTERIC AS TROLOGY He rme s or Me rcury. Es s e ntia lly, howe ve r, Odin in the pa the on of the Nors e me n wa s cons ide re d to be the "Fa the r of the Gods " a nd Divine Wis dom, a nd a s s uch he wa s He rme s or the cre a tive wis dom. Fre ya or Frigga wa s cons ide re d a ma nife s ta tion of the nouris hing Mothe r Ea rth s itting on he r golde n throne forme d of we bs of golde n light, a nd with thre e divine virgins a s he r ha ndma ide ns a nd me s s e nge rs ,a nd s he wa s occupie d with s pinning golde n thre a ds with which to re wa rd good me n. From this we ca n s e e the Nors e me n a pproa ching J upite r on a ve ry much s imila r line a s tha t of the Hindus though in the ir e xpre s s ion the re we re s ome diffe re nce s but the s e we re only s upe rficia l in cha ra cte r. The Ba bylonia ns ca lle d J upite r by the na me of Me roda ch a nd the Cha lde a ns a ls o followe d the s a me nome ncla ture . Me roda ch wa s a ls o the Gre a t God of Wis dom who re s urre cts the de a d. Among the Hindus , J upite r, known a s Briha s hpa ti, is cons ide re d the pre ce ptor of gods . Briha s pa ti is the na me of a de ity a nd a ls o of a Ris hi. The pla ne t J upite r which a ls o goe s by the s a me na me is fons ide re d the pe rs onifica tion of the Re a l Te a che r---Guru--a nd is a ls o the High P rie s t. He is a s s uch a ls o conne cte d with e xote ric ritua ls whe re by the offe rings by huma nbe ings re a ch gods , the d e v a s . He is the hus ba nd of Ta ra , lite ra lly me a ning a ll the s ta rs a nd is the fa the r of Me rcury-P ure Inte lle ct, B u d d h i. He is a ls o s a id to be the a uthor of s m ritis , the a ncie nt s cripture s of the country which a re s a id to be divine in origin but we re re corde d for the be ne fit of huma nity. The s e mythologica l re fe re nce s e xis ting in va rious countrie s cle a rly indica te the ve ry high pos ition a s cribe d to J upite r. All of the m ha ve a ls o cons ide re d this pla ne t a s conne cte d with righte ous ne s s , divinity, s piritua lity, a nd wis dom. The y ha ve a ls o re la te d it with the S un, the Moon, Me rcury a nd othe r s ta rs in ge ne ra l. A S T R O L O G IC A L DATA J upite r rule s S a gitta rius a s we ll a s P is ce s . Both the s e s igns a re common s igns . The s e common s igns s ignify tha t the individua ls unde r the influe nce of J upite r in a ny of the ir s igns will be lia ble to both the moving a s we ll a s s ta tic influe nce s . Thos e who a re unde r the influe nce of J UP ITER: THE GURU AND THE P RIES T 179 moving s igns , na me ly 1,4,7 a nd 10 a re ge ne ra lly ve ry dyna mic, a ctive , ra pidly cha nging from one pla ne of a ctivity to a nothe r. The y a re ordina rily of the R a ja s ic te mpe ra me nt. Thos e who a re of immova ble or fixe d s igns , tha t is , 2,5,8, a nd 11 a re ve ry quie t, cons e rva tive , tra ditiona l, difficult to convince a nd ve ry s low a nd me ticulous in moving from one pla ce to a nothe r. Thos e unde r the influe nce of dua l or the common s igns , na me ly 3,6,9 a nd 12 a re ca pa ble of both. Ge ne ra lly it would be s e e n tha t the s e pe rs ons unde r the force s of ka rmic impuls e s de rive d opportunitie s for ha ving much e xpe rie nce of diffe re nt s orts a nd the s e e xpe rie nce s ga ve the m the food for furthe r conte mpla tion. The y a re ve ry good in che wing the cud s o to s a y. J upite r owns S a gitta rius which is a fie ry s ign a nd P is ce s which is a wa te ry s ign. As s uch, J upite r is ca pa ble to induce both the fie ry e nthus ia s m re pre s e nte dby the forme r s ign but this e nthus ia s m if it is in the dire ction of s piritua lis m a nd righte ous ne s s , a s s ignifie d by the ve ry s ymbol of this s ign, will be ve ry much dire cte d a nd guide d by J upite r. S imila rly, thos e who a re de e ply conte mpla tive a nd on the thre s hold ofNirva nic Blis s or fina l e ma ncipa tion a re a ls o gre a tly he lpe d by the J upite ria n influe nce . J upite r ge ts e xa lte d in Ca nce r a nd its highe s t point of e xa lta tion is 5° of Ca nce r. Its de e pe s tde bilita tion is 5° of Ca pricorn. Ca nce r is a wa te ry s ign re pre s e nting he a rt of Ka la P urus ha . The re la tions hip of J upite r with this s ign s ugge s ts tha t this pla ne t is be s t whe n the he a rt or the e s s e ntia l na ture of the ma n is e ns hrine d in the ce ntre of the He a ve nly Be ing a nd the a ctivitie s a re in ha rmony with the Na ture 's P la n. Whe n the ma n is a ble to re fle ct in hims e lf the Divine P urpos e , J upite r or the Re a l Guru will a ccord a ll the he lp a nd guida nce ne ce s s a ryfor his e volution. J upite r is be s twhe n the dis ciple is a s piring towa rds a s piritua l goa l. But Ca pricorn be ing a n e a rthly s ign doe s not a rous e much e nthus ia s m a nd a tte ntion of the Divine Te a che r. Whe n the pe rs on is e ngros s e d in ma te ria lis m re pre s e nte d by Ca pricorn which is a n e a rthly s ign, it would be futile to e xpe ct tha t J upite r will be a ccording the be s t influe nce for the growth of the pe rs on.S uch a n e nvironme nt will not be conducive to the be s t influe nce of J upite r. A ro h i J upite r, tha t is whe n this pla ne t is moving from its de bilita tion to its e xa lta tion point, s ugge s ts tha t the pe rs on is turning his ga ze he a ve nwa rd, his re a l home a nd, a s s uch, he lpful influe nce of this 180 INTRODUCTION TO ES OTERIC AS TROLOGY pla ne t will be fe lt. While unde r a v a ro h i J upite r, tha t is whe n it is moving from its e xa lta tion to its de bilita tion points , the a tte ntion of the na tive is towa rds ma te ria lis t pros pe rity. Unde r s uch a ps ychologica l fra me , J upite r is not ve ry ha ppy. Its influe nce will, the re fore , be na tura lly fe e ble . J upite r is cons ide re d U c h c h a v ila s h i, tha t is , de s irous of e nte ring its e xa lta tion point while it is in Ge mini a nd a s s uch whe n a pe rs on is a s piring to inte lle ctua lis m in orde r ta unde rs ta nd a nd a ppre cia te re ligious life , the divine te a che r J upite r is e a gtr to he lp him. S a gitta rius is not the n e e c h a v ila s h i s ign for J upite r, ra the r it is cons ide re d me re ly de bilita te d in Ca pricorn. J upite r is in its M o o l- trik o n a be twe e n 1 0 to 10°of S a gitta rius , a nd a s s uch it is ve ry a us picious the re . J upite r is ma s culine a nd be ne vole nt. A ma s culine pla ne t is tha t which is he lpful for initia ting ne w a ction a nd work. The frie nds of J upite r a re S un, Moon a nd Ma rs . Its e ne mie s a re Me rcury, Ve nus a nd S a turn, the la s t one is cons ide re d by s ome a s ne utra l. J upite r is Bra hmin by ca s te , tha t is , it is s a ttw ic - h a rm o n iu s - in its influe nce . It is bipe d. It re pre s e nts je e v a , the individua lis e d s oul. J upite r a s pe cts 5th a nd 9th be s ide s the us ua l 7th s ign. It ge ts dire ctiona l s tre ngth in the firs t hous e or in the a s ce nda nt. J upite r is cons ide re d a ma n ofthirty ye a rs of a ge . Thus a s trong J upite r in a ny cha rt would s how its good e ffe ct only a fte r the middle a ge .According to We s te rn a s trologe rs , the influe nce of J upite r is fe lt be twe e n the 57th ye a r a nd 67th ye a r of a ge . P roba bly it is s o be ca us e the longe vity ofthe We s te rn pe ople is more tha n tha t of the India ns . Or, the re ma y be s ome othe r re a s on for the s a me which is difficult to s a y. J upite r's comple xion is pa le a nd ye llowis h fa ir. Its phys ica l fe a ture s a re big, it ha s a fa t body, huge be lly, brownis h ha ir a nd s imila r coloure d e ye s . It is K a ra k a for 2nd, 5th, 9th a nd II th hous e s . It is the Ka ra ka of proge ny a nd in fe ma le horos cope s it is K a ra k a for hus ba nds . Its de ity is Indra a nd is conne cte d with the R ig v e d a . Its s e a s onis winte r. Its me ta l is gold a nd je we l is topa z. Its colour is ye llow a nd it is fond of s we e tthings . It is a ls o conne cte d with phle gm of the body. Among the a nima ls it is conne cte d with e le pha nts ,hors e s a nd oxe n. Among the birds , J upite r owns pe a cock a nd its dire ction is north-we s t. It owns the pla ce s like te mple s , J UP ITER: THE GURU AND THE P RIES T 181 e duca tiona l ins titutions a nd buildings whe re re ligious dis cours e s a re he ld. Of the ge ogra phica l re gions in India , J upite r owns the re gion s tre tching from Ga uta mika to Vindhya s a nd a ls o the S indu. Dis e a s e sca us e dby J upite r a re ma inly a bs ce s s ,ce re bra l conge s tion, drops y, fla tule nce , he rnia a nd live r compla ints . One ca n win J upite ria n pe rs ons by mild a pproa ch, re que s ts a nd pra ye rs , good couns e lor by a ppe a ling to the ir highe r s e ns e . J U P IT E R IN D IF F E R E N T S IG N S J upite r in Arie s give s the pe rs on a good fa mily life a nd ma ke s him powe rful, we a lthy, re fine d, culture d a nd s trict dis ciplina ria n. The good e ffe cts (')fJ upite r ~ill be fe lt whe n J upite r is occupying the s ign be twe e n 0° to 3° 20 minute s , 10°to 13°20 minute s a nd 26° 40 minute s to 30°. In Ta urus , it give s the a ppe a ra nce of be ing s ta te ly, ha nds ome a nd be s tows the na tive ma ny good offs pring. He is like d by a ll a nd is incline d to s e lf-gra tifica tion. Good e ffe cts of J upite r a re found be twe e n 6° 40 minute s to 10°, 13° 20 minute s to 16° 40 minute s a nd 20° to 23° to 20 minute s of the s ign. In Ge mini, J upite r ma ke s the pe rs on s chola rly, pure he a rte d, a nd re s pe cte d by e lde rs a nd re la tions . S uch pe rs ons ha ve comforta ble life . In Ca nce r, it would ma ke the pe rs on dignifie d, wis e , comforta ble a nd fa ithful. In Le o, the pla ne t give s a comma nding pe rs ona lity pos s e s s e dof good qua litie s of he a rt a nd mind a nd the pe rs on would a ls o ge t ha rmonious s urroundings . S uch pe rs ons a re ofte n fond of fore s ts a nd hills . Virgo is the s ign whe re J upite r ma ke s the pe rs on fortuna te , le a rne d but ofte n s e lfis h. In Libra , J upite r give s a ple a s ing pe rs ona lity, ope n minde dne s s , a nd a bility to a cquire much mone y, but the pe rs on ofte n ge ts e xha us te d from ove r a ction. He live s fa r a wa y from home a nd ga ins mone y from juggle ry a nd da ncing. In S corpio, the e ffe ct of J upite r is not s o good. It ma ke s the pe rs on s e lfis h a nd give s ve ry fe w childre n. S uch pe rs ons a re ofte n fond of s howy re ligious de e ds .The y ha ve we a k he a lth but the y a re cle ve r, s chola rly, re nowne d a nd thoughtful a uthors ha ving a s tre a k of vindictive ne s s . l82 INTRODUCTION TO ES OTERIC AS TROLOGY S a gitta rius , the be s t s ign for J upite r, ma ke s the pe rs on me nta lly, phys ica lly a nd s piritua lly he a lthy a nd influe ntia l. He ma y ge t s ome prope rty by inhe rita nce . His e xpe rie nce s in life a re ve ry pre cious . In the following s ign, na me ly in Ca pricorn, J upite r is cons ide re d ba dly pla ce d ma king the pe rs on indige nt. He will ha ve to do ha rd work without re ce iving a de qua te re mune ra tion. Aqua rius is a controve rs ia l s ign. S ome a re ofthe opinion tha t it is a good s ign for J upite r be s towing re s ults s imila r to thos e of Ca nce r while othe rs fe e l tha t this s ign is ba d for he a rt a nd s pe e ch. The pe rs on is not rich but he is philos ophica l, he is dre a my, a nd the re is like lihood of his ha ving lia is on with fe ma le re la tive s . He be come s a controve rs ia l figure . If J upite r occupie s P is ce s , the pe rs on occupie s high pos ition, ge ts good inhe rita nce a nd is we ll off. The re a re cha nce s of plura l ma rria ge s s pe cia lly if the pla ne t is a s s ocia te d with ma le fics . J U P IT E R iN D IF F E R E N T HO U S E S In La gna , J upite r is the be s t pla ne t for e xpos ing the be s t tha t is pos s ible for the pe rs on. Be low a re give n the e ffe cts of J upite r in diffe re nt hous e s . Cha rming a nd ma gne tic pe rs ona lity, s chola rly, fe a rle s s , we a lthy, re s pe ctful, long life , ta king up a ny work only a fte r prope rly thinking the diffe re nt cons e que nce s of the a ction. F irs t H o u s e : P re tty fa ce , flue nt in s pe e ch,ple nty of mone y, a nd cha rita ble dis pos ition. If s e cond hous e ha ppe ns to be e ithe r S a gitta rius or P is ce s ,the na tive will ha ve ple ntiful of mone y a nd he will ove rcome the e ne mie s . Othe rwis e , life will not be ha ppy for him a nd he will ha ve le s s mone y. S e cond House : T h ird H o u s e : Ma ny brothe rs with whom the re la tions hip will be ha rmonious . The na tive will tra ve l much, will be mis e r a nd will ha ve quick gra s p of de ta ils . F o u rth H o u s e : Exce e dingly good for mothe r, loving frie nds , owns s e rva nts a nd good conve ya nce s , good e duca tion, good inhe rita nce , J UP ITER: THE GURU AND THE P RIES T 183 conte nte d life . F ifth H o u s e : If the hous e is not fortifie d othe rwis e , not good for childre n though the pe rs on will be we ll ve rs e d in cla s s ics a nd tra ditiona l s cripture s a nd will be a ble to ha ve a la rge numbe r of followe rs who will be a ble to mould the ir live s a t his couns e l. S ix th H o u s e : P oor pe rs ona l comfort, phys ica lly we a k, ha s a la rge numbe r of e le va tions in officia l ca re e r. S e v e n th H o u s e : Ide a l me mbe r of the s ocie ty, be love d of pa re nts , good wife but fond of wome n, his compa ny is e njoya ble . E ig h th H o u s e : Unha ppy life , undignifie d, me a ns of e a rning que s tiona ble , dirty ha bits , conce a le d dis e a s e s , fond of mys te rie s a nd de te ctive nove ls . N in th H o u s e : We ll re a d, fa mous , we a lthy, high pos ition. T e n th H o u s e : Ve ry good pos ition, ha ppine s s In HIe a nd in officia l ca re e r. E le v e n th H o u s e : Influe ntia l, ma ny frie nds , phila nthropic, fe a rle s s , ma ny good childre n; if J upite r is a lone in this hous e it obs tructs the inflow of income a nd mone ta ry e a rnings but if it is a s s ocia te d with or a s pe cte d by a ny othe r pla ne t, it brings much mone y. T w e lfth H o u s e : une thica l, lice ntious , doe s forbidde n de e ds ,de fe ctive childre n, s inful but if the s ign ha ppe ns to be S a gitta rius or P is ce s the e vil tra its do not ma nife s t. J U P IT E R IA N YO G A S S ome of the be s t yoga s in a horos cope a re forme d a s a re s ult of the J upite ria n influe nce . The mos t outs ta nding yoga re la ting to J upite r is known a s G a ja k e s a ri. If the Moon is in a ngle or k e n d ra pos ition from J upite r, the pe rs on is formida ble to his oppone nts ,he is e loque nt in s pe e ch, inte llige nt in his a pproa ch a nd a ble in his de a lings . He occupie s high s ta tus in life a nd is fa mous . 184 INTRODUCTION TO ES OTERIC AS TROLOGY H a n s a y o g a occurs whe n J upite r occupie s its own hous e or is in e xa lta tion a nd is loca te d e ithe r in trine ·or in a ngle from the a s ce nda ntor Moon. The re s ult of this yoga is a be a utiful body a nd the pe rs on a ls o e njoys a s ta tus like tha t of a king a nd is like d by ma ny pe rs ons a nd he is re ligious in his dis pos ition. S a ra s w a ti Y o g a occurs whe n J upite r, Ve nus a nd Me rcury occupy 1s t, 2nd, 4th, 7th, 9th or 10th e ithe r jointly or s e ve ra lly while J upite r is in its own, e xa lte d or frie ndly s ign. Re s ults of this yoga a re tha t the na tive be come s a poe t, fa mous , le a rne d in ma ny s cie nce s , s kille d, rich, pra is e d by othe rs , a nd ha s a good wife a nd ma ny childre n. A d h i Y o g a is forme d whe n Me rcury, Ve nus , a nd J upite r a re pla ce d in s uch a wa y tha t the y a re in 6th, 7th, a nd 8th pos itions from the Moon or from a s ce nda nt. The pe rs on born unde r this yoga will be polite a nd trus tworthy, will ha ve a n e njoya ble a nd ha ppy life , will be s urrounde d by luxurie s , will ha ve much influe nce , will inflict de fe a t on his e ne mie s , will be he a lthy a nd will live long. is one of the dre a de dyoga s forme d by the s ixth-e ighth re la tions hip be twe e n the Moon a nd J upite r s pe cia lly ifnone of the m is in a k e n d ra pos ition. As a re s ult of this yoga , the na tive los e s fortune but ma y re ga in it; he will be ordina ry a nd ins ignifica nt. He will s uffe r from pove rty, priva tion a nd mis e ry. He will be s tubborn a nd ha te d by re la tive s . S a k a ta Y o g a M IS C E L L A N E O U S S ome of the othe r influe nce s of J upite r which mus t be a cknowle dge d by s tude nts of a s trology a re its be ne fic influe nce in tra ns it a nd during the Ma ha da s a a nd Anta r-da s a pe riods . During the tra ns its , J upite r is he lpful only whe n it is tra ns iting 2nd, 5th, 7th, 9th a nd 11th, from the Moon. During this pe riod, a us picious e ve nts ta ke pla ce in the life a nd fa mily of the pe rs on conce rne d. Us ua lly 5th, 7th a nd 9th a re prove rbia lly good for pros pe rity a nd ha ppine s s . Ofte n the birth of ba bie s a nd occurre nce s like ma rria ge a nd s uch othe r a us picious e ve nts ca n be confide ntly pre dicte d on the ba s is of the s e tra ns its . In 2nd a nd lith, J upite r give s much we a lth a nd mone ta ry income . Tra ns its on 4th a nd 10th hous e s a re not we lcome be ca us ethe na tive s uffe rs s e rious ly during the s e pe riods . During the cours e of J upite r's tra ns it ove r the fourth s ign from the Moon, the na tive s uffe rs J UP ITER: THE GURU AND THE P RIES T 185 from re la tive s , cha nge of pla ce or job, me nta l worry a nd uns e ttle me nt. In 10th, the re is us ua lly s e tba ck in officia l ca re e r a nd the re ma y be humilia tion. A good J upite r e na ble s one to be good a nd s tudious in its Ma ha da s a a nd Anta r-da s a , s pe cia lly if this pe riod come s e a rly in life whe n the na tive is in his forma tive ye a rs . If it come s in the middle a ge , a good J upite r confe rs we a lth, good wife a nd good childre n. It a ls o give s pilgrima ge to holy pla ce s . If the pe riod come s a t a n old a ge , J upite r be s tows gra nds ons , be tte r income , compa ny of good pe ople , s a ts a n g a nd holy dis cours e s . The ma n a ls o ge ts a la rge s um of mone y, a nd much re s pe ct, gra ce a nd re ligious opportunitie s . He is a ls o a ble to he lp the s ocie ty a nd individua ls towa rds the ir be tte rme nt. To know the worth of a ma n, whe the r he is e volve d in s oul a nd ha s good ka rma in s tore for him, the a s trologe r mus t ca s t his firs t gla nce on this pla ne t of re ligion. If it ha s a good a s s ocia tion with a s ce nda nta nd the a s ce nda ntlord, if it ha s ha rmonious re la tions hip with the Moon a nd'jthe S un, the pe rs on will a tta in a good s ta tus in life a nd would be a n a dva nce d s oul ta king birth unde r ka rmic compuls ions . C HA P TE R 2S ' THE S IG N IF IC A N C E O F VE N U S MODERN s cie ntis ts a re ve ry much inte re s te d in Ve nus . Ame rica n s cie ntis ts ha ve s e nt s pa ce cra fts flying pa s t the pla ne t. Rus s ia ns ha ve a ls o a ccla ime d the ir Ve nus probe a s "a nothe r victory of the S ovie t s cie nce a nd te chnology" though the s pa ce cra ft burnt out fifty minute s a fte r its la nding on the s ca lding Ve nus ia n s urfa ce . Wha te ve r the s ucce s Sor - fa ilure , this pla ne t of love rs ha s gre a tly a ttra cte d e ve n the s cie ntis ts a nd much is be ing done pre s e ntly to dis cove r the . mys te rious a nd love -ge ne ra ting influe nce of the pla ne t. Ve nus is a ve ry a ncie nt pla ne t known a ll ove r the world unde r diffe re nt na me s . The Gre e ks ca lle d it Aphrodite conne cting it with s e xua l impuls e s of ma nkind. The Ba bylonia ns ca lle d it Na na , As s yria ns na me d it Is kta r, He bre ws kne w it by the na me of As tore th a nd the P hone cia ns , by As ta rte . The We s t ga ve it two na me s --P hos phorus a nd He s pe rus -linking the s a me with i.s luminos ity a nd its a ppe a ring in the morning or in the e ve ning a s it ha ppe ns in diffe re nt pa rts of the ye a r. It wa s the lot of the gre a t Gre e k philos ophe r, P hytha gora s ,to re move the mis unde rs ta nding tha t the s e we re two diffe re nt pla ne ts a nd thus to e mpha s ize tha t the ris ing of the s ta r in the e ve ning imme dia te ly a fte r s uns e t or s lightly be fore the s unris e wa s a n a s tronomica l phe nome non a nd not the a ppe a ra nce of e ntire ly two diffe re nt pla ije ts . Ve nus is inde e d a ve ry bright pla ne t a nd to the na ke d e ye it a ppe a rs a s the mos t brillia nt s ta r. It is ve ry much of the s a me s ize a s the e a rth. It ha s a dia me te r of 7,600 mile s , while tha t of the e a rth is 7,900 mile s . Its THE S IGNIFICANCE OF VENUS 187 pe riod of re volution a round the S un is 225 da ys a ga ins t 365 da ys of the e a rth. it is cove re d with a thick ve il of a tmos phe re . The brightne s s of Ve nus is due to the re fle cting prope rty of the a tmos phe re a round it. The Hindus a tta che d tre me ndous importa nce to Ve nus a nd thought it to be the te a che r of the de mons ( A s u ra s ) a nd ca lle d it S ukra cha rya . As trologica lly, a lmos t a ll ove r the world, Ve nus is give n the s ymbol of a circle put .on the top of a cros s . The cros s (+) s ta nds for the four ca rdina l points of the e a rth whirling it down in the re a lm of ma te ria lis a tion whe re a s the circle on the top of it re pre s e nts our s ola r s ys te m. The pos ition of the circle a bove the cros s de note s the highe r principle s working for the e volution of the lowe r without be ing e ngulfe d by the la tte r. Tha t is pre cis e ly the function of S ukra chra ya who te a che s the de mons without imbibing the de monic qua litie s hims e lf. In the a lle gory of M rith a s a n je e v a n i a cqus ition we ha ve the s tory of the de a th a nd re s urre ction of Ka cha by the powe rs of S ukra a nd the la tte r a ls o re s urre cte d by Ka cha . Ka cha wa s a s on of J upite r a nd he wa s commis s ione d by the gods to le a rn the s e cre t of immorta l life from S ukra cha rya who ha d found out the s e cre t. Whe n Ka cha we nt to le a rn it from Ve nus , De va ya ni, the da ughte r of S ukra cha rya , fe ll in love with· him. Ka cha le a rnt the s e cre t but wa s la te r on found out to be a s py for gods a nd wa s the re fore kille d by S ukra cha rya . De va ya ni implore d he r fa the r to re s urre ct Ka cha . It s o ha ppe ne d tha t S ukra cha rya hims e lf wa s la te r on kille d a nd wa s re s urre cte d by Ka cha with the a s s is ta nce of the s e cre tle a rnt by him from Ve nus . The a lle gory s hows tha t the divine s pirit (Ka cha ) mus t ge t involve d in ma tte r (the da ughte r of As ura 's Guru S ukra cha rya ) in orde r to le a rn the s e cre t of immorta lity a nd e te rna l re s urre ction but the la tte r, ma tte r its e lf, ca n be ra is e d to the divine s ta tus with the he lp of s piritua l powe r le a rnt in the proce s s . This e xpe rie nce come s through the le s s ons impa rte d by Ve nus . Ve nus ha s a n importa nt role in ma te ria lis ing the s piritua l e s s e nce of the huma n be ing a s we ll a s in s piritua lis ing a nd giving e te rna l life to the s piritua lis e d e s s e nceof ma tte r. Evide ntly, the re fore the influe llce of Ve nus is gre a t on both type s of the huma n be ing; it is importa nt for the me n of the world s till involve d in ma tte r for giving the m the worldly ple a s ure s a nd pe rs ona l ps ychologica l s a tis fa ction while for the me n 188 INTRODUCTION TO ES OTERIC AS TROLOGY a s piring a fte r s piritua l immorta lity it impa rts the s e cre t of immorta li~. In e xote ric a s trology va rious cha ra cte ris tics ha ve be e n indica te d of Ve nus . It is s a id to be a fe minine a nd a be ne fic pla ne t. It is the pla ne t of a rt a nd love . It rule s ove r Ta urus , the s e cond s ign of the zodia c which is e a rthly a nd fixe d, a nd a ls o ove r Libra , which is the s e ve nth s ign of the zodia c cons ide re d to be a iry a nd move a ble . Ta urus s ugge s ts a ple a s a nt pe rs ona lity a nd Libra indica te s gra ce ful ma nne rs ,ca lmne s sa nd e ndura nce . Ve nus is the pla ne t of ha rmony, unis on a nd re la te dne s s .Tha t is why the pe ople rule d by Ve nus a re ha nds ome , kind, s ocia ble a nd loving. Ve nus is a ls o conne cte d with mus ic, fine a rts , pe rfume s , e njoyme nt of life , hus ba nd or wife , pa rtne rs in bus ine s s ,we a lth, clothe s , orna me nts , ve hicle s , tre a s ure trove , poe try, ha ppy e ve nts in life , s outh a nd e a s t dire ction. Informa tion re ga rding the s e things s hould be s ought through Ve nus . Ve nus is a child of s e ve n ye a rs of a ge . He is s a id to be cla d in a ga rme nt of va rie ga te d colours . His ha ir is bla ck a nd curly. His body ha s the colour of d ru v a , gra s s . He is ve ry love ly in a ppe a ra ncea nd ha s broa d e ye s .He ha s tre a s ure dhis virile powe r. Ve nus rule s ove r the s pring s e a s on. It is the pla ne t of R a ja s or pa s s ion prope ns itie s . The pla ce s re la te d to Ve nus a re ha re m, be droom, da ncing ha ll, the a tre , cine ma ha ll, ga rde ns , founta ins a nd s uch othe r ple a s ure re s orts . He ha s clos e a ffinity with s ilk a nd ra yon, indus tria l qua rte rs , pe rfume s , a nd che mica l fa ctorie s a nd a utomobile indus tria l units . Lucky s tone for Ve nus is dia mond a nd its me ta ls a re coppe r a nd s ilve r. It lucky colour is white cre a m a nd ivory. Its lucky da y is Frida y. Its lucky numbe rs a re 6, 15, a nd 24 whos e digits a dd up to 6. Ve nus ha s its lucky s ta rs conne cte dwith the cons te lla tion ofBha ra ni, P oorva pha lguni a nd P oorva s ha dha . Its gra in is cowgra m. Ve nus g~ve rns e ye s , ge ne ra tive s ys te m, throa t, che e ks a nd kidne ys . Ba d Ve nus in a horos cope ma y give dis e a s e s re la te d to the s e pa rts of the body. Ve nus give s the profe s s ion of mus icia ns , dra ma tis ts , cine ma a ctors a nd a ctre s s e s , pa inte rs , je we lle rs , e mployme nt in tra ns port unde rta kings a nd in s ilve r, s ilk a nd s ce nt fa ctorie s . Ve nus a ls o gove rns the colour s e ns e ofthe ma n. THE S IGNIFICANCE OF VENUS 189 P e nna ne nt frie nds of Ve nus a re Me rcury a nd S a turn. The S un is its e ne my whe re a s Ma rs a nd the Moon a re ne utra ls . Ve nus is s trong in the 4th hous e . Qua litie s of Ve nus ge t ve ry much cha nge d whe n loca te d in conjunction with othe r pla ne ts . For e xa mple , whe n it is with the S un in a ny hous e , it would give s ome s ignifica nt contra dictions . If it is s itua te d with Moon, its e ffe ct will be thos e ofle a rne d me n, involve d in the te xtile tra de . With Ma rs , Ve nus could impa rt the qua litie s of a fighte r a nd of a n immora l ma n; with Me rcury, it be s tows the qua lity of ora tory, le a de rs hip of the ma s s e s ,a nd with J upite r, Ve nus ma ke s the pe rs on cle ve r, le a rne d a nd it e na ble sthe individua l to ha ve a n ide a l wife , who is a ble a nd a rtis tic. With S a turn, Ve nus ma ke s the pe rs on a s culptor or a cle rk. Though the a s pe ct of Ve nus is limite d only to the 7th hous e , it ha s be e n a s s igne dthe longe s t dura tion in Vims hotta ri Ma ha da s a : of20 ye a rs . Ta ke n toge the r with S a turn a nd Ra hu, the s e thre e pla ne ts rule a bout ha lf the tota l pe riod a s s igne d to a ll the nine pla ne ts ta ke n toge the r. It is importa nt, the re fore , to cons ide rthe influe nce of Ve nus a nd its re la tions hip with S a turn a nd Ra hu for the na ture oflife a nd the orde r of comfort e njoye d by the pe rs on during the s pa n of life a pportione d to him. Ve nus is ve ry importa nt in the 1s t hous e . The re it give s a he a lthy phys ique , ha nds ome a ppe a ra nce , ha ppy dis pos ition a nd s chola rly te mpe ra me nt. The individua l is re lia ble a nd long-live d. In the 2nd hous e , Ve nus ma ke s the pe rs on a poe t, a nd e ndows him with riche s , a pa ir of la rge e ye s , a nd cle ve r s pe e ch. In the 3rd hous e , Ve nus be s tows unha ppine s s a nd unpopula rity a nd dis s a tis fa ction in ma rrie d life . The 4th is a ve ry a us picious hous e for Ve nus . He re , it ma ke s the dome s tic life of the individua l ha ppy with ve hicle s , je we ls , a nd be a utiful clothe s . It ma ke s the life pe a ce ful a nd s ucce s s ful. In the 5th, it ma ke s the pe rs on wis e , we a lthy, ble s s e d with ma ny childre n s pe cia lly da ughte rs . S uch individua ls ha ve the qua lity of prote cting othe rs . In the 6th, the pe rs on ha s no e ne mie s ,no riche s , a nd he is incons is te nt a nd corrupt. 190 INTRODUCTION TO ES OTERIC AS TROLOGY Ve nus in the 7th ma ke s the individua l pa s s iona te , roma ntic a nd a phila nde re r. Whe n this pla ne t is in the 8th, the pe rs on is rich, rule s the e a rth a nd re ce ive s une xpe cte d le ga cie s ; he is trouble d in his mind a nd ha s dis a ppointme nt in love a ffa irs a nd be come s pious la te in life . Ve nus in the 9th ma ke s the pe rs on honoure d by the s ta te . He ha s loving wife a nd ma ny childre n. He is a love r of a rts , though s e lfis h a nd re ligious . If Ve nus is in the 10th hous e , the pe rs on is a n a rtis t by profe s s ion, he ha s re s pe ct for divine pe rs ons a nd pa re nts ; he ha s ca rria ge s a nd is s ocia l, we a lthy a nd ha s broke n e duca tion. Ve nus in the 11th ma ke s the pe rs on rich, comforta ble , roma ntic with ma ny love ly childre n. He ga ins much popula rity. Ve nus in the 12th ma ke s the pe rs on low-minde d, unprinciple d, cle ve r, a lia r a nd he ha s we a k e ye s . s e xua l, It is inte re s ting to s e e how the prope ns itie s of Ve nus cha nge in diffe re nt s igns of the zodia c. In Arie s , it ma ke s the pe rs on e xtra va ga nt, e a s y-going, dre a my, a rtis tic, irre ligious , a nd s a d. In Ta urus , which is owne d by Ve nus its e lf, the pla ne t ma ke s the pe rs on ha nds ome , s e ns ua l, fond of na ture , mus ic a nd da ncing. In Ge mini, Ve nus ma ke s the pe rs on we a lthy, polite , kind, a nd a good logicia n; it give s two ma rria ge s to the pe rs on a nd ma ke s him love fine a rts a nd he is ge ne ra lly a ma te ria lis t. In \Ca nce r, Ve nus ma ke s the pe rs on me la ncholic, s e ns itive a nd unha ppy e motiona l, Ve nus in Le o give s mone y through wome n a nd ma ke s the pe rs on pa s s iona te , proud a nd je a lous . Virgo ma ke s the na tive pe tty-minde d, untruthful, rich a nd le a rne d. THE S IGNIFICANCE OF VENUS 191 Ve nus in Libra give s ris e to a s ta te s ma n,poe t, a nd a ha ppily ma rrie d pe rs on; a n intuitive , philos ophica l a nd ha nds ome pe rs on who ge ts ple nty of opportunitie s for tra ve lling. In S corpio its re s ult is the birth of s hort-te mpe re d a nd s hort-s ta ture d pe rs ons who a re unjus t, unlucky in love a nd not rich. Whe n Ve nus is in S a gitta rius ,the pe rs on is of me dium he ight, ha ppy in his own life , e njoying high s ta tus , a nd is re s pe cte d, kind a nd fra nk. Ca pricorn- Ve nus will ma ke the body we a k but will give a s trong s e x life a nd will ma ke the na tive a mbitious , unprinciple d, ha ughty a nd le a rne d. In Aqua rius , Ve nus give s middle s ta ture , ha nds ome a ppe a ra nce , witty te mpe ra me nt a nd s ha rp inte lle ct, he lpful dis pos ition a nd the pe rs on will be like d by othe rs . P is ce s is a good s ign for Ve nus whe re it ma ke s the individua l inte llige nt, le a rne d,jus t, mode s t, inge nious , re fine d, re s pe cte d a nd ple a s ure -s e e king. As fa r a s tra ns its a re conce rne d,Ve nus give s s ignifica ntly ba d e ffe cts during it tra ns its through the 1s t, 2nd, 4th, 8th, 9th, 11th a nd the 12th if it is ma rre d by pla ne ts in corre s ponding hous e s 8th, 7th, 1s t, 10th, 9th, 5th, 11th, 3rd a nd 6th re s pe ctive ly, othe rwis e while tra ns iting the 1s t hous e , Ve nus confe rs on the na tive a ll kinds of e njoyme nt, in the 2nd it give s ris e to ·fina ncia l ga in, in the 3rd pros pe rity, in the 4th improve me nt of ha bita tion, in the 5th we ll-be ing of childre n, in the 6th, trouble to wife , in the 7th los s of pe a ce a t home , in the 8th, we a lth, in the 9th ha ppine s s , in the 10th, qua rre ls , in the 11th, ga in a nd in the 12th, it yie lds to a te nde ncy to florid a dornme nt. Ve nus ca us e s ma ny importa nt yoga s ; s ome of the s e which ha ve be e n ve ry s ignifica nt a re M a la v y a , B h e ri a nd A m ra v a tra . Unde r M a la v y a Y o g a , which is forme d by the occupa tion of a qua dra nt by Ve nus which s hould be e ithe r in its own or in its e xa lta tion s ign, the pe rs on be come s s trong in body a nd mind, ha ppy in his dome s tic life , we a lthy with comma nd ove r a la rge numbe r of ve hicle s , e ndowe d with cle a n s e ns e orga ns . He would be re nowne d a nd le a rne d. 192 INTRODUCTION TO ES OTERIC AS TROLOGY B h e ri Y o g a is forme d whe n Ve nus is the lord of a s ce nda nt, a nd Ve nus a nd J upite r a re in mutua l a ngle s , a nd the lord of the 9th hous e is powe rfully dis pos e d. P e rs ons born in this yoga a re ble s s e dwith long life , fre e dom form dis e a s e ,rule rs hip ove r a va s t a re a a nd we a lth, a nd de rive s ha ppine s s from wife a nd childre n. He ha s e xa lte d s oul, ge fl.a rous dis pos ition a nd re ligious ly incline d te mpe ra me nt. According to A m ra v a tra Yoga , Ve nus a nd J upite r s hould be in a qua dra nt, the a s ce nda nt mus t be in a mova ble s ign a nd S a turn mJ iit be e xa lte d in a ke ndra . Re s ults of this yoga a re uns ullie d na me a nd fa me , ve rs a tile le a rning, fond of s e xple a s ure sbut ke e ping pa s s ionsunde r control, a n a uthority in philos ophy, a rule r or a n e qua l to a rule r a s fa r a s worldly a tta inme nts a re conce rne d. Thus , we find tha t Ve nus ha s a n importa nt role in the horos cope of a pe rs on. Though it is cons ide re d a s the te a che r ofthe Da itya s , it is one of the be s t be ne fics . Its ma in purpos e is to s piritua lis e the pe rs on a fte r his ma te ria lis a tion. Be ca us e mos t of the pe rs ons 'born in the pre s e nt e ra a re unde r the influe nce of ma te ria lis m, Ve nus a cce ntua te s the ir ma te ria lity a nd be s tows on the m worldly ple a s ure s ma inly conne cte d with s e x a nd comforts of/ife . In ha ppy combina tions a nd unde r the influe nce of J upite r or s uch othe r influe nce s , Ve nus is ca pa ble of giving e ve n a philos ophic outlook on life . CHAP TER 26 THE V E IL O F S A TU R N IN a n a ncie nt book of ins tructions , a ne ophyte is wa rne d tha t his fe e t will be wa s he d in the blood of his he a rt be fore his s oul ca n s ta nd be fore the Holy Ma s te rs . It is for this re a s on tha t the pa th of occultis m is s tre wn with ma ny wre cks . If the ca ndida te hope s to s ucce e d,the hie ropha nt ins tructs him to kill a mbition, a s we ll a s de s ire of life a nd comfort. But it is difficult to do s o. In doing s o, his e ntire pe rs ona lity would dis s olve . He will ha ve to confront humilia tion a t e ve ry s te p a nd a ll a tta chme nts a nd pos s e s s ions will ha ve to be a ba ndone d.Be fore the s e lf a tta ins libe ra tion, a ll ga rme nts mus t be ca s t a wa y. The ba s e me ta l mus t be tra ns fonne d into pure gold. The occultis t trie s to re a ch this goa l s wiftly whe re a s a hous e holde r will s lowly a nd gra dua lly re a ch it. But e ve ryone will ultima te ly come Home , a nd s o will ha ve to pa s s the te s t. In this uphill ta s k, the s ignifica nce of S a turn is imme ns e . This is the mos t dre a de d pla ne t. S o is the pa th of occultis m. This pla ne t whe the r for the good, or for the ba d, is ve ry powe rful a nd e ffe ctive . S imila r is the working of the la ws of occultis m. Whe n a n occultis t s ucce e ds ,he a tta ins the glorious he ights ; whe n he fa ils , he re a che sthe a bys ma l de pths , s imila r to the impa ct of S a turn. An unde rs ta nding of the e s ote ric s ignifica nce of S a turnhe lps a n individua l not only to ove rcome the difficultie s of e ve ryda y life , but a ls o to e na ble him to grow to his full s ta ture . The la te P rof. B. S urya na ra in Ra o, a pre s e nt da y a uthority on a s trology, de s cribe d S a turn a s "ba s e , crue l, vindictive a nd la zy", whe re a s the a ncie nts ca lle d it S u ry a p u tra , a s on of S un, the S oul of the Unive rs e . 194 INTRODUCTION TO ES OTERIC AS TROLOGY In pre dictive a s trology, S a turn s ignifie s s orrow, mis e ry a nd mis fortune de s pite ha ving be e n ta ught a nd tra ine d by J upite r, the te a che r of the gods a nd the mos t be ne fic pla ne t. One ca nnot hypothe s ize tha t the ka rma of S u ry a (the S un) wa s s o ba d a s to be ge t s uch a worthle s s proge ny who is dre a de d by a ll, or tha t J upite r wa s s uch a n incompe te nt te a che r tha t he could not be s tow goodne s s to this pla ne t. The a noma ly ca n be cle a re d by e xa mining the s pe cia lcha ra cte ris tics of this mighty pla ne t. An a de pt once s ta te d tha t the be s t wa y to te s t a dis ciple wa s to give Dwe lle rs a t the Thre s hold c a rte b la n c h e with the obje ct of dra wing out his whole inne r na ture , the nooks a nd come rs which would re ma in in the da rk but for the opportunity a fforde d by the te s t. As trologe rs a re fully a wa re of the tribula tions ca us e d by the influe nce of S a turn a nd how it dra ws out the inne r s tre ngth of the ma n to work out his pa s t K a rm a . It is we ll known tha t the individua l unde r the impa ct of this pla ne t is ra is e d to gre a t he ights a nd the n le ft da ngling in the a ir a s if the la dde r is ta ke n off his fe e t! Tha t is ve ry much like the te s ting the Ade pt s poke of. If tha t is the function of S a turn, the n, it is in fa ct, the gre a te s tbe ne fa ctor of huma nity. S a turn he lps to'bring the pe rs on conce rne d clos e r to the goa l of his life . The mos t unique fe a ture of the phys ica l S a turn is a s e rie s of thre e fla t a nd conce ntric rings e a ch ne a rly pa ra lle l on the s a me pla ne a s its e qua tor. Whe n Ga lile o, in 1610, vie we d the rings of S a turn with his primitive te le s cope ,he could not de ciphe r the rings a nd fe lt tha t the pla ne t ha d a s ma ll a tte nda nt on e ithe r s ide . About fifty ye a rs la te r, in 1666, Chris tia n Huyge ns dis cove re d the s tructure of the rings , which is me te oric in cha ra cte r.J a me sCle rk Ma xwe ll la te r on indica te d tha t thos e rings could not be liquid or s olid in cha ra cte r for s uch rings would be uns ta ble . In 1905, W. H. P icking brought to light nine s a te llite s of S a turn, a ll outs ide its rings but five of the m could be cons ide re d a s a cla s s by the ms e lve s . In 1933, W. T. Ha y dis cove re d a ve ry cons picuous bright s pot ne a r the e qua tor. Ma ny a s tronome rs pre s e ntly fe e l tha t wha t we s e e of S a turn is not a s olid s urfa ce but a la ye r of cloud-like or va porous ma tte r, the me a n de ns ity of which is le s s the n tha t of a ny othe r ma jor pla ne t a nd tha t it ha s the unique fe a ture of be ing girdle d by thre e conce ntric circle s . In pre dictive a s trology, S a turn ha s be e n a s s igne d a ta ll body with e ye s of a re ddis h brown colour, la rge te e th a nd s tiff ha ir a nd limbs . Its cons titution is cha ra cte ris e d by phle gm a nd wind. It is the le a de r of S udra THE VEIL OF S ATURN 195 community. Of the me ta ls , iron is a s cribe d to it; a mong the pla ce s , it ha s the hillocks , he a ps of rubbis h a nd s uch ne gle cte d re gions . In a ppa re l, it gove rns ra gs a nd tom clothe s . S a turn is ca lle d K a n a , M a n d a a nd a long with Ma rs ha s da rkne s s a s its dis tinguis hing fe a ture . Me rcury a nd S a turn a re cons ide re d e unuchs . S a turn owns Ca pricorn a nd Aqua rius , both wa te ry in na ture ; it is e xa lte d in Libra , the ba la nce , a nd de bilita te d in Arie s , the hous e of fie ry Ma rs . Frie ndly with Ve nus , the pla ne t of cre a tivity, a nd with Me rcury, the s wift foote d me s s e nge r of he a ve ns a nd a ctivis e r of mind, S a turn is indiffe re nt to J upite r, the te a che r ofthe d e v a s , a nd is oppos e d to the S un, Ma rs a nd the Moon. Ea ch pla ne t impa rts its ba s ic cha ra cte ris tics to the na ture of the hous e to which it is re la te d, the judge me nt of which involve s not only knowle dge of the ba s ic rule s but a n inte gra l vie w of the e ntire horos cope a nd a n intuitive pe rce ption of the influe nce s ge ne ra te d. While judging the 1s t hous e , ne e d for ca ution is gre a t. It is through this hous e tha t the Unive rs a l Cons cious ne s s , of which the va rious pla ne ts a re the vis ua l s ymbols is linke d with the individua l s oul a nd ma rks the s ojourn of his pre s e nt inca rna tion. While pre dicting the influe nce of S a turn, it is ne ce s s a rytha t the na ture of La gna , dis pos ition of S a turn a nd the ge ne ra l s tre ngth of the horos cope a re ta ke n into a ccount. Ge ne ra lly s pe a king, S a turn in La gna ha s a gre a t influe nce on the life a nd pros pe rity of the individua l. Wha te ve r the cours e of life , if S a turn is in the 1s t hous e , the pre s e nt inca rna tion ofthe individua l is going to be ve ry mome ntous from the s ta ndpoint of his s oul. To a n ordina ry e go, s uch a pla ce me nt ma ke s him 'ba s e , e vil-na ture d, uns crupulous , ma te ria l-minde d, incline d to a dulte ry s pe cia lly a mong low type of wome n, fond of a lcoholic a nd intoxica ting drinks . The imme rs ion in ma te ria l conditions , P ra v ritti M a rg , will be the gros s e s tunde r this condition a fte r which the s oul will ha ve the opportunity to re fle ct on the futility of s uch s e ns eindulge nce s . The purpos e of S a turn is to ma ke the individua l fe e l the futility of ma te ria l a tta inme nts , B h a g a S a m a g ris , s o tha t the a tte ntion of the e go a nd with it tha t of the pe rs ona lity is dire cte d Home wa rd. The futility of huma n e nde a vours ,de e p re fle ction a nd me dita tion, the gre a t s e ns eof frus tra tion a nd the fe e ling of crucifixion ha ve the ma in purpos e of turning the individua l e fforts towa rds 196 INTRODUCTION TO ES OTERIC AS TROLOGY Home i.e ., S unwa rd. The re is nothing fa rthe r tha n S a turn tha t a n e go ca n go in the pre s e nt s che me of life a nd S a turn ma rks the fa rthe s t point, the bottom s o to s a y, from which the be ginning of the N v ritti M a rg , the pa th of re nuncia tion, mus t be gin. In the 2nd hous e , S a turn ma y produce los s of la nde d prope rty a nd we a lth, impe dime nts to s pe e ch a nd de pre s s ing conve rs a tion. In the 3rd hous e , the re could be los s of brothe rs . In the 4th re pre s e nting mothe r, home , e duca tion, a nd e motiona l s a tis fa ction, S a turn ma y produce los s of mothe r, bre a k in e duca tion, gloomy ring round the a s tra l body le a ding to ince s tuous re la tions hips a nd unde r this s itua tion the pe rs on ma y be drive n from one home to a nothe r, from one country to a nothe r. Cre a tive fa cultie s of the individua l, phys ica l a nd inte lle ctua l, will be cons ide ra bly inhibite d by a we a k a nd ill-dis pos e d S a turn in the 5th hous e . In the 6th, S a turn ma ke s the individua l foe le s s but he ma y ha ve complica te d dis e a s e s .In the hous e of ma rria ge , S a turn vitia te s the ma rita l fe licity a nd ~re a te scomplica tions . In the 8th hous e , it give s dis e a s e slike cons umption a nd a s thma which ha ve the ir origin in s uppre s s ion of e motions a nd fe e lings . In the 9th hous e , S a turn ma y ma ke the individua l inte re s te d in occult s ubje cts but he ma y ha ve to put on tom clothe s , old ga rme nts a nd ra gs . In the 10th hous e , the pe rs on ma y a tta in a high s ta tus a nd his ca re e r ma y go to dizzy he ights but s oone r or la te r, he will be s e rious ly humilia te d a nd dis gra ce d. Unde r fa voura ble circums ta nce s , the pla ce me nt of S a turn in the 10th would e na ble the pe rs on to ba the in holy rive rs , he ma y e ve n give up his country a nd ta ke S a n y a s a a nd ma y be come the he a d of a re ligious ins titution. In the 11th hous e , the pe rs on ma y be come e xce e dingly rich a nd e njoy gre a t politica l re s pe ct but he ma y ha ve bre a ks in e duca tion, a nd will ha ve no e lde r brothe rs or pa te rna l uncle s a nd good ve hicle s . S a turn in the 12th ma ke s the individua l s kilful in a rts but with de fe ctive limbs ; he ma y ha ve mone y but will us e the m for e vil purpos e s . Among the s e ve ra lyoga s a s s ocia te dwith S a turn,the mos t importa nt a re thos e tha t ma ke the horos cope e a n a s ce tic. Va ra ha mihira s ta te s tha t "if the lord of the s ign occupie d by the Moon ha ving no a s pe ct of othe r pla ne ts on its e lf a s pe cts S a turn, or if S a turn a s pe cts the lord of the s ign occupie d by the Moon de void of s tre ngth, the pe rs on thus born be come s a n a s ce tic. Whe n the Moon occupie s a de ca nte of S a turn or is a s pe cte d THE VEIL OF S ATURN 197 by tha t pla ne t, the Yoga le a ds to re nuncia tion of the world. The s a me is the ca s e whe n the Moon occupying a n a v a m s a of S a turn or Ma rs is a s pe cte dby S a turn. In this yoga it ma y be note d tha t the a ffliction of the Moon, the pla ne t of e motion a nd ps ychic e xpe rie nce by S a turn influe nce s the pe rs on to ta ke a de ta che d a nd re nuncia tory a ttitude to worldly things . In a nothe r yoga , it is s ta te dtha t "whe n J upite r,Moon a nd La ga n a re a s pe cte dby S a turn a nd J upite r occupie s the 9th hous e , the pe rs on born in the Ra ja yoga will be come a holy illus trious founde r of a s ys te m of philos ophy. Whe n S a turn occupie s the 9th hous e a nd is not a s pe cte d by a ny pla ne t, the pe rs on pos s e s s e dof Ra ja yoga will ta ke hims e lf to the holy orde r be fore be coming a lord of me n". In this yoga one ma y s e e the re la tions hip be twe e n S a turn a nd the 9th hous e which would e na ble the pe rs on to be vita lly cha rge d with s piritua l force but of a unique cha ra cte r. Us ua lly unde r the influe nce of S a turnone doe s not follow a ny s e tdis cipline or holy orde r; he propounds his own by re nouncing a ll tha t is a lre a dy e s ta blis he d. In the ca s e of He rr Hitle r (Cha rt No. 1.), S a turn is pos ite d in the 10th hous e una s pe cte d by a ny pla ne t e xce pt Ma rs a nd the lord of 10th is a s s ocia te d with J upite r pos ite d in its own hous e . Hitle r ros e to dizzy he ights , be ca me a conque ror of va s t e mpire s but in the e nd the la dde r wa s re move d from his fe e t. Hitle r ha d no pe rs ona l a tta chme nts , he wa s una ffe cte d by the vice of s e x a nd ha d S un Ma rs Ra hu be come a gre a t a s ce tic in ma ny wa ys . Ve nus Exce pting tha t he dire cte d a ll his Me rc. fe e lings a nd e motions (4th hous e S a turn . ma tte rs ) for his own ima gine d goa l Cha r No.1 ,1' (10th hous e a ffa irs ) a nd for tha t he 20th April 1889 pe rpe tra te d he inous crime s , he wa s Moon a n e xce ptiona l pe rs ona lity a nd in J upit. As cdt. ma ny wa ys e xe mplifie d how a Ke tu S a turnia n individua l unle s s we ll dis cipline d in the s pirit of the B h a g a v a d G ita would e nd his life . Dr. B. V. Ra ma n (Cha rt No.2), the inte rna tiona lly re pute d a uthor a nd e ditor of T h e A s tro lo g ic a l M a g a z in e , ha s the powe rful influe nce of S a turn but of a n e ntire ly diffe re nt s ort. S a turn in this ca s e is pos ite d in the 198 INTRODUCTION TO ES OTERIC AS TROLOGY 4th a long with the e xa lte d Moon a nd is a s pe cte d by J upite r pla ce d in a frie ndly 10th hous e whos e lord is in 7th with Me rcury a nd Ve nus a s pe cting La gna , which La gna is fully a s pe cte d Ra hu Moon a ls o by S a turn. In this ca s e ,the na ture S a turn of S a turn ha s be come ve ry much diffe re nt. It is to be note d tha t the As cdt. Cha rt NO.2 S un a s ce nda ntAqua rius is a ls o rule d by 8th Aug. 1912 Ma rs S a turn. Aqua rius ma ke s the Me rcury individua l, if he ha s to be ha ppy, Ve nus imme ns e ly cre a tive , the wa te r oflife J upite r Ke tu is pe re nnia lly outflowing fromKumbha . P rof. Ra ma n is a gre a t philos ophe r who ha s e s ta blis he d in the We s t a s we ll a s in the Ea s t the importa nce of a s trology. His de ta chme nt be ca me pe rce ptible whe n his illus trious s on B. S urya P ra ka s h wa s s na tche d a wa y while in e a rly youth, a ca la mity which could re nd a ny huma n he a rt but Dr. Ra ma n s howe d e xe mpla ry fortitude on tha t occa s ion. Cha rt NO.3 be longs to a young pe rs on who ha s e xpe rie nce d va rie d pha s e s oflife a nd de pths of e motion. In this horos cope a ll pla ne ts , in one wa y or the othe r, a re re la te d to S a turn which is e xa lte d a nd fully a s pe cte d by a s trong but hos tile Ma rs . S a turn, in this ca s e ,fully a s pe ctsJ upite r, the As ce nda nt, a nd the Moon-a ll pos ite d in the ir own s igns . Ye t, the pe rs on ha d no we a lth of a ny importa nce , but the re ha d be e n s igns of his inte rna tiona l re cognition a s a write r on occult a nd re ligious s ubje cts . His vie ws a re ra dica l. Wha t is mos t importa nt in his life is non-a tta chme nt with e ve rything a round him, the powe rful S a turn a ffe cts a ll a s pe ctsof his life . S a turn, in this ca s e ,ha s ove rpowe re d a ll othe r pla ne ts . It ma y be .'1%. Ins tructive to wa tc h w h e th e r t h'IS As cdt Ma rs Moon Ra hu S un Ve nus Me re Ke tu . J upit. Cha rt NO.3 Ra s i S a turn pe rs on ultima te ly turns out to be a N a g a S a n y a s i, a n a s ce tic in ra gs , or a n a fflue nt s e rvice ma n, or a propounde r of s ome s ignifica nt s chool of philos ophy. But one thing ha s be e n cle a r in this ca s etha t though the pe rs on los t a ll inte re s t in life a t a ve ry e a rly a ge ye t his inclina tions os cilla te viole ntly be twe e n THE VEIL OF S ATURN 199 involve me nt in s e ns ua l indulge nce a nd occult e xpe rie nce s . To s um up, the s ignifica nce of S a turn in a s trology is inde e d gre a t. Eve ry occult s tude nt,not only from the da ys of the Egyptia n a nd Ele us inia n Mys te rie s , but from the e a rly da wn of huma nity, kne w the va s t pote ntia lity of diffe re nt pla ne ts , a nd s pe cia lly of S a turn. The y we re ta ught how the influe nce s e ma na ting from diffe re nt pla ne ts could be ha rne s s e d for the good of the world. The y kne w the orde a ls of the dis ciple in re a lizing the One ne s s of Life with its P rimordia l Es s e nce , in God Unma nife s t; the y kne w tha t the s e difficultie s CGuid be re move d by the inne r a s pe cts of S a turn. But a s the knowle dge of occult s ubje cts might prove to be a da nge rous we a pon in the ha nds of unwa ry, the y de libe ra te ly ke pt the knowle dge obs cure . The a ncie nt s a ge s ca lle d S a n i (S a turn) S urya putra a nd a mong the s e ve n da ys of the we e k put the m-S a turn a nd S un--toge the r or a t the e xtre mitie s (both me a n the s a mething a s is obvious in this ca s e ) but the y did not dis clos e the ir inne r me a nings . The y le ft ma ny e s ote ric s ignifica nce s of S a turn ve ile d s o tha t the de e pe r mys te rie s of life could re ma in s a fe gua rde d from the re a ch ot the profa ne . S a turn imme rs e s the e go unde r the de e pe s t ve il of ma te ria lis m, but it is S a turn its e lf which re nds this ve il to illumine the mind with s ola r ra dia nce , the inne r rule r immorta l. CHAP TER 27 R A HU : THE P LA N E T O F M A T E R IA L IS A T IO N - l WHETHER Ra hu is a pla ne t or me re ly a point of tre me ndous powe r ra dia ting s pe cia l influe nce of a pa rticula r kind to the cos mos is not for the a s trologe rs de lving in pla ne ta ry occult powe rs to de cide . Ma ha ris hi P a ra s a ra pos tula te d twe lve pla ne ts for twe lve zodia cs e a ch e njoying a cha ra cte ris tic s ignifica nce of its own. This s e e ms pla us ible on the ba s is of corre s ponde nce . If the re a re twe lve hous e s , twe lve s s igns , twe lve Bha va s , it is logica l to a s s ume tha t the re would be twe lve pla ne ts unle s s the re is a ny s pe cia lre a s on for it not be ing s o. But, in the e xote ric a s trology, only s e ve n pla ne ts a re ta lke d of. It is now s a id tha t Ra hu a nd Ke tu ha ve be e n s ubs e que ntimpos itions a nd a fte r the dis cove ry of He rs che l, Ne ptune a nd P luto, the y a re a ls o include d in the lis t to ma ke the tota l e qua l to twe lve . But, this is me re ly a mode m conje cture . According to P a ra s a ri a s trology, the re a re s e ve n vis ible pla ne ts a nd the re a re five invis ible one s . The s e invis ible pla ne ts a re give n the na me s of Ra hu, Ke tu, Dhuma , P a rive s ha a nd Indra dha nus . All the s e invis ible pla ne ts a re cons ide re d D o s h a ja , which implie s tha t the s e pla ne ts which a re invis ible a re ma le fic one s . But, in orde r to unde rs ta nd the e xa ct na ture of the s e ma le fics one will ha ve to go be yond the writte n words to re a ch a t the ce ntra l core of the ir be ing a nd the n to e xa m~nethe va lidity of the infe rre d conclus ions for the ir unive rs a l a pplica tion which ha ve s o fa r be e n intuitive ly a rrive d a t. It is only by conte mpla tive s tudy tha t the hidde n me a nings of the invis ible pla ne ts like Ra hu a nd Ke tu ca n be compre he nde d.Whe the r the s e pla ne ts a re re a lly D o s h a ja or not could be de cide d only on a n RAHU : THE P LANET OF MATERIALIS A nON· I 201 unde rs ta nding of the re a l na ture a nd s ignifica nce of the s e pla ne ts a nd the ir influe nce on Cos mic Ide a tion. Implica tions of a ttributing the a dje ctive Dos ha ja or ma le fic na ture to a ny pla ne t mus t be ca re fully e xa mine d. Ma ny a s trologe rs a re ge ne ra lly ve ry ca s ua lin s ugge s ting a pla ne t a s a ma le fic or a be ne fic, de pe nding on wha t is the e ffe ct of the s a me . For e xa mple , a de a th inflicting pla ne t is ge ne ra lly cons ide rd ma le fic or ba d, a nd s o is the one which give s dis e a s e or pe nury. In the wide r s pa n of s oul's life e xte nding ove r s e ve ra l live s ; the s e s ma ll incide nts ha ve a va lid purpos e . In tha t ca s e ,our a s s uming a ny pla ne t a s good or ba d re ve a ls our own compre he ns ion of the ge ne ra l . s che me of e ve nts for the e go. Whe n we s a y tha t a pa rticula r pla ne t is de a th-inflicting, or tha t it would le a d to ill-he a th or de priva tions of ce rta in kind, the s e a re me re ly s ta te me nts of ce rta in te nde ncie s which a re like ly to occur. Whe n we cons id~r s uch incide nts a s good or ba d, tha t is a kind of va lue judge me nt. S uch va lue judge me nts ma y not a lwa ys be va lid. Whe n a long a iling ma n bre a the s his la s t, it is a re de mption from troubJ e . Whe n s ome humilia ting e xpe rie nce dire cts the individua l God-wa rd, this kind of ins ulting e ve nt ma y be cons ide re d in re a lity a boon. S o goodne s s or ba dne s s of a ny pla ne t is inde e d only a ma tte r of our unde rs ta nding of the ge ne ra l s che me of life . In fa ct, e ve ry pla ne t, good or ba d, is trying to unfold s ome hidde n a ttribute s of the individua l, s o tha t he could, ove r a s e rie s oflive s , re a lis e his divinity a nd fma lly be come a wa re of his own A tm a n - - S o u l- a n d the n be gin co-ope ra ting with the divine pla n for the world. For this ' re a lis a tion, the individua l ha s to pa s s through s uns hine a nd s ha de ; s ome time s , he ha s to pa s s through e xpe rie nce s of joy a nd s ome time s of s orrow; s ome time s he ha s to drink the cup of he mlock a nd s ome time s of the e lixir. Much of the s e e xpe rie nce s a re cre a te d by our own ka rma , by our a ctions of omis s ions a nd commis s ions . But, a ll the s e a re guide d by the ma in obje ctive of e volving the 9J dividua l in s piritua lity. Wha te ve r the circums ta nce s , e ve ry e ve nt trie s io 1e a dthe individua l a little ne a re rto his ultima te P e rfe ction, the Arche type , the goa l of Divine Blis s which is .. a tta ine d by e a ch individua l in his own unique wa y, through his unique pa th of joys a nd s orrows . In tha t ca s e , the pla ne ts ordina rily· cons ide re d, ma le fic a re not ne ce s s a rily hos tile to the individua l but the y ha ve a wa y .. 202 INTRODUCTION TO ES OTERIC AS TROLOGY of a rous ing the la te nt divinity in the ma n; s imila rly, the obje ctive of a be ne fic pla ne t is to inte ns ify ce rta in virtue s which ma y be he lpful to the pe rs on in the long run. Thus , it is the me thod of ope ra tion which ma ke s the pla ne t a ma le fic or a be ne fic. While the y ope ra te a nd the pe rs on ble e ds , the pla ne ts a re ne ve r oblivious of the ultima te goa l tha t the y a re a iming a t; the individua l e go might forge t the s a me but the pla ne ts do not. S o e ve n whe n Ra hu is cons ide re d a ma le fic, we ha ve to unde rs ta nd it in the right s e ns e . From this point of vie w, it be come s cle a r tha t a pla ne t is ne ithe r a ma le fic nor a be ne fic a s s uch. S imila rly, no e ve nt oflife ca n be cons ide rd good or ba d without re la ting tha t to a ny s pe cific goa l. Whe n a pla ne t is ma le fic, it only a tte mpts to da ngle the individua l be twe e n his ma te ria l thirs t a nd s piritua l a s pira tions s o tha t whe n the re is a ny ma te ria l de priva tion, the n ove r a s e rie s of live s he re a lis e s the futility of worldly a tta inme nts in s a tis fying s ome inne r cra vings a nd a ls o the tra ns ie nce of a ll worldly pos s e s s ions . Once this re a lis a tion da wns on the individua l, the limita tions of ma te ria l bonda 'l1;e sb e gin to we a ke n a nd he be gins to le a d a diffe re nt kind oflife . He is s a id to be on the P a th of Holine s s -the N v ritti M a rg . The n, he be a rs his ka rma che e rfully a nd with fortitude . He move s on pe rs e ve ringly towa rds his goa l. In this e xe rcis e , one ha s to re a lis e tha t imme rs ion in ma te ria lis m a nd the n its de priva tion is one s e t of conditions which mus t be a ccompa nie d by de e p a nd philos ophica l thinking. S uch a de e p conte mpla tion ove r the e ve nts a nd e xpe rie nce s of life ne ce s s a rily follows the e xpe rie nce s of de priva tion or a bunda nce .This , the re fore , forms ine vita bly the s e cond re quire me nt on the pa th. Expe rie ncing the e ve nt followe d by che wing the cud a re ine vita bly inte rconne cte d. Both the s e e xpe rie nce s a re ca us e don the s ubje ctive pla ne of e xis te nce . The forme r a ris e s due to frus tra tion ca us e dby T a n h a , or the thirs t fQr life a nd the la tte r due to conte mpla tion. Frus tra tion a nd conte mpla tion both a re s ubje ctive e xpe rie nce s . The s e two functions ha ve be e n a ttribute d to Ra hu a nd Ke tu. The forme r give s dis a ppointme nt in ma te ria l purs uits which le a ds to s piritua l conte mpla tion. Re a lis a tion of this ba s ic principle proba bly le d B. S urya P ra ka s h to s ta te tha t "a s pe r cla s s ica l a uthoritie s like P a ra s a ra , Ga rgi, K a lya na va rm a , e tc, it is the inhe re nt na ture of Ra hu a nd Ke tu to give a downfa ll in one 's pos ition a t the concluding portion of the ir pe riod. Ge ne ra lly during s uch a time , a ll the pla ns a nd ide a s ofthe na tive will be of a n Utopia n na ture a nd s e tba cks RAHU : THE P LANET OF MATERlALIS ATION -I 203 in a lmos t a ll a ctivitie s will be the re s ult". This ups e tting is .in orde r to a rous e the s piritua l cons cious ne s s ,which be come s the prima ry function ofKe tu. Ra hu a nd Ke tu a re toge the r one whole : one e xis ts only in re la tion to the othe r. Ra hu a nd Ke tu a re s piritua lly incline d pla ne ts , though the ir me thods of a rous ing s piritua lity a re dife re nt from e a ch othe r. Both the s e pla ne ts a re s ubje ctive . The y de a lwith s ubtle r principle s oflife . Both the s e pla ne ts a re s ure in cre a ting the ir impa ct. The y do not fa il in the ir obje ctive . It ma y be a ma tte r of furthe r inve s tiga tions a s to the ca us e of a ttributing s ha dowine s s to the s e pla ne ts ; proba bly, be ca us e of the ir ope ra tions on the s ubje ctive a nd s ubtle r na ture of the huma n be ing, the s e pla ne ts ha ve be e n cons ide re d s ha dowy. The ir impa ct is more on the hidde n s ide s of life tha n on the oute r or the phys ica l s ide . The s e pla ne ts a re cons ide re d ma le fic be ca us e the y e na ble the individua l to dis cove r tha t ma te ria l a tta inme nts ,worldly s ta tus ,riche s , he a lth, s ocia l re la tions hips , a s a ma tte r offa ct a ll forms of ma te ria l pros pe rity will one da y tum to dus t a nd the ir futility will come to the fore . This is wha t Ra hu doe s . Its a ctua l influe nce a nd the wa y of a rous ing the s e pe rce ptions a re diffe re nt in diffe re nt individua ls de pe nding upon the ir pa s t a nd upon the ir individua l na ture . Tha t is why a ny pre diction a bout the influe nce of Ra hu is fult of pitfa lls . While individua l diffe re nce s would pe rs is t, the re a re ce rta in ge ne ra l cha ra cte ris tics of the pla ne t. K. V. S iva ra ma Iye r ha s quote d a Ve dic hymn in pra is e ofRa hu a nd P rof. R. V. Va idya ha s give n one from S m riti while writing on Ra hu which ne e d ca re ful s tudy in the pre s e nt conte xt. The s e hymns might e na ble us to unde rs ta nd the s ha dowy na ture ofRa hu a little be tte r. The Ve dic hymn invoke s a s follows : "Alwa ys re a dy to be s tow on his de vote e s riche s a nd ple nty, frie ndly a nd loving, a dorne d with s a nda l pa s te , flowe rs a nd a n umbre lla --a ll of blue colour, a rme d with a s word a nd s kin, s e a te d s outh-fa ce d on a throne a nd s urrounde d by a ll s id d h is , ma y the da rk blue Ra hu be ple a s e d." The S mriti give s the following a ttribute s to Ra hu: "Ha lf-bodie d, imme ns e ly powe rful, trouble ma ke r for the Moon a nd the S un, born of a lione s s , ha ving a huge body like a mounta in of la mp- INTRODUCTION 204 TO ES OTERIC AS TROLOGY bla ck, s na ke -s ha pe d,te rrible mouthe d a nd de voure r·ofthe Moon a nd the S un." From the s e , one de ciphe rs ce rta in importa nt fe a ture s of Ra hu. The a ncie nt s cripture s ha ve una nimous ly uphe ld Ra hu a s a powe rful pla ne t which is a me na ce to the Moon a nd the S un. He is da rk blue in colour a nd s na ke -s ha pe d. He is a dorne d with a n umpre lla a nd is s urrounde d by a ll S h a k tis . The s e a ttribute s a re ve ry s pe cia l but much of the ir implica tions howe ve r, would re ma in ve ile d unle s s one a tte mpte d to go be yond the ir obvious me a nings . One ha s to unde rs ta nd the ir implica tions by a pproa ching the m on the ba s is of the knowle dge of re ligious a nd me ta phys ica l lite ra ture a va ila ble . Firs tly, it mus t be a cknowle dge d tha t Ra hu is ha lfre cognize s the e xis te nce of its counte rpa rt. Ke tu is s a id to ha ve s pe cia l re la tions hip with Ra hu, ye t the two ha ve quite dis tinct cha ra cte ris tics . It is us e ful to cons ide r Ra hu a nd Ke tu a lwa ys toge the r a nd conclude on the ba s is of s e pa ra te e ffe cts of the two but the ir e ffe cts s hould be prope rly co-ordina te d be fore ma king fma l a s s e s s me nt of the re s ult. This is a ls o s ugge s te d by the a lle gory tha t the two pla ne ts a re he a d a nd the body of the s a me de mon. b o d ie d - - A rd h a k a y a ~ w h ic h Ra hu is da rk blue in colour. In Hindu mythology, a lmos t a ll the inca rna tions or a va ta rs of be ne fice nt divine powe rs from Lord Ma ha de va to Ra ma ha ve be e n a ttribute d da rk blue . The de mons a re give n bla ck colour. The blue colour is a re pre s e nta tion ofunive rs a lity--Aka s a -which is the s ubtle , s upe rs e ns uous ,s piritua l e s s e ncewhich pe rva de s a ll s pa ce . In ma ny occult s a crificia l mys te rie s , Aka s a is the a ll-dire cting a nd omnipote nt De va . Aka s a is a ls o known a s occult e le ctricity, one a s pe ct of the Kunda lini. Imme ns e powe r us e d for be ne vole nt purpos e is the ke ynote of a ll gods . On this a na logy it ca n be a s s ume d tha t the influe nce of Ra hu would ultima te ly be good for the individua l. As Lord S hiva de s troys in orde r to cre a te ne w forms , a nd Lord Kris hna kills the de mons a nd de s troys a s u ric pote ntia litie s of the world, a nd Ra ma kills the gre a t a s ura Ra va na , s imila rly, the da rk blue coloure d Ra hu de s troys a ll the ma te ria l proclivitie s of huma n individua ls . RAHU : THE P LANET OF MATERIALIS A TION - I 205 Ra hu is s na ke -s ha pe d. The s ymbol of s e rpe nt is ba s ic in India n occult lite ra ture . On the ba s is ofthis s ymbolis m, e ve n the gre a t importa nce of K a la - S a rp a Y o g a in a s trology ca n be be tte r compre he nde d. S e rpe nt is not inte nde d to ha rm or injure a ny pe rs on without a ny purpos e . Only a s a divine a ge nt, it bite s a nd te rmina te s a pa rticula r life -cycle of a n individua l. In orde r to go de e pe r in this s ymbolis m, we s hould re ca ll tha t Ra hu is de s cribe d not a s a s hort a nd ve nomous cobra , but a s a long bla ck s e rpe nt known a s Na ga . Incide ntly, it ma y be me ntione d tha t the Lord Buddha wa s cons ide re d de s ce nda nt of the Na ga dya na s ty of rule rs implying the re by tha t the re wa s a ls o a wis dom-dyna s ty which rule d by ra dia ting e nlighte nme nt. In fa ct, in e s ote ricis m, Na ga me a ns the wis e -ma n or the Ade pt. Na ga is the na me in the India n pa nthe on of the Dra gon S pirit which inha bits in P a ta la L o k a . He is e ve r a wis e ma n e ndowe d with e xtra ordina ry ma gic powe r a nd is re ga rde d by the ce le s tia ls a s the tute la ry s pirit or god of the five re gions --the four points of the compa s s a nd the ce ntre . The prima ry function of Ra hu is to a rous e s piritua l e nlighte nme nt by ma king the individua l a wa re of his imme a s ura ble la te nt fa cultie s . Till tha t unde rs ta nding da wns , the individua l is trouble d unde r the influe nce of this pla ne t. Unde r ce rta in conditions the s e Na ga s a re s a id to re pre s e nt Ete rnity of Wis dom or e te rnity its e lf. Es ote rica lly, the proce s s of cos moge ne s is is s ugge s te dby the pola ris a tion a nd diffe re ntia tion of the union of pos itive a nd ne ga tive a s pe ctsof cre a tion. The re is no re a s on why Ra hu-Ke tu ta ke n toge the r s hould not be tre a te d a s the Ete rnity. This ma ke s Ra hu-Ke tu highly occult pla ne ts re pre s e nting the unive rs a l, divine , cre a tive a nd e ve r a ctive life -force . Whe n the s e rpe nt is ha ving its ta il in its mouth, it is a n indica tion of ma te ria lis a tion of the divine P rinciple . As trologica lly, it is a n indica tion ofthe gre a t s ignifica nce a tta che d to K a la - S a rp a Y a g a . Afte r a ll, this yoga ha s re fe re nce to e ncircle me nt of a ll pla ne ts by Ra hu a nd Ke tu. Whe n the s e two pla ne ts he m a ll the pla ne ts within the ir s e mi-circle , pe rs ons with this combina tion a re s a id to be unfortuna te be ca us e the influe nce of the s e pla ne ts unde r this condition would imme rs e the individua l unde r de e pe r la ye rs of ma te ria lis m. In s pite of the ir ha ving va rious othe r fortuna te combina tions for e xpre s s ing the ir noble a s pe cts of life , the individua ls , unde r K a la - S a rp a Y o g a will not be a ble to tra ns ce nd the bonda ge of worldline s s . Tha t is one of the re a s ons for cons ide ring this yoga a s a n unfortuna te one . 206 INTRODUCTION TO ES OTERIC AS TROLOGY The kind of s e rpe nt-Na ga --re pre s e nte d by Ra hu is cons ide re d ve ~'Yma ligna nt be ca us ethe influe nce ofRa hu is ve ry ma ligna nt. Whe ne ve r a ny individua l s uffe rs from the influe nce of Ra hu, it be come sve ry difficult to e s ca t>eits re s ult. Dis e a s e s unde r the influe nce of Ra hu a re ordina rily thos e which ca nnot be e a s ily dia gnos e d. S uch ma la die s do not e a s ily re a ct to me dicine s . Ra hu is a me na ce to the Moon a nd the S un. This a ttribute ha s be e n wide ly uphe ld to be true . Eve n a s tronomica lly, e clips e s occur unde r ce rta in re la tions hip with Ra hu-Ke tu. Eve n in the Ve dic lite ra ture , the s a ge s cons ide re d this phe nome non to occur whe n S w a rb h a n u , who wa s none e ls e tha n Ra hu, de voure d the lumina ry. According to A itre y a B ra h a m a n , on e a ch Ama va s ya da y, the Moon e nte re d the S un a nd this producd the phe nome non of the s ola r e clips e , which occurre d only on tha t da y whe n the de mon S wa rbha nu de voure d the S un a nd the Moon, the n the Moon took a re birth a fte r e me rging from the S un's body. Eve n toda y, the s e Node s a re intima te ly conne cte d with we a ke ning of the s tre ngth of the s e pla ne ts . This le a ds us to a gre a te r re ve la tion of the occult mys te ry conne cte d with Ra hu. As is unive rs a lly a cce pte d, the S un, the Moon a nd the As ce nda nt a re highly importa nt for a ny individua l. Ra hu, a nd for tha t ma tte r, e ve n Ke tu, is cons ide re d in a s pe cia lwa y s o fa r a s the ir re la tions hip with the s e thre e a re cons ide re d. The fa ct of the ma tte r is tha t the e te rna l life curre nt of a n individua l which, in re a lity, is a n a s pe ct of the True Ma n or the A tm a n , ca n be unde rs tood only by s tudying the na ture a nd cha ra cte ris tics of the s e thre e in a ll the ir de ta ils . Whe n the y a re a fflicte d by Ra hu, it doe s not re s ult in me re ly a nothe r pla ne ta ry conjunction with the ir s pe cia l rule s of inte rpre ta tion. Wha t this a fflicta tior. porte nds is a Ka rmic fa ult. Wha t it doe s is to le a d to Ka rmic re tribution s o tha t the individua l unde rs ta nds a nd a ppre cia te sthe va lue of ce rta in a ctions a rous e d by frus tra tion. Whe n the individua l cha fe s unde r phys ica l a nd ps ychologica l limita tions , he would be in the right fra me of mind (the influe nce of Ke tu which a lwa ys goe s with), to be gin e va lua ting s pe cia l ble s s ings of God a nd utilis ing the m in the be s t pos s ible ma nne r. The S un is the Atma n, the S oul, whe re a s the Moon is the ps yche , the a s tra l ve hicle through which the huma n cons cious ne s sflows to Atma n. Whe n the Moon RAHU : THE P LANET OF MATERIALIS A TION - I 207 is a fflicte d by Ra hu, the individua l fa ils to e s ta blis h a ny ra pport with the highe s t na ture of his be ing, his Inne r Rule r Immorta l. Cons e que ntly, s uicida l te mpe ra me nt, a mbiva le nce , e a s ypre y to e motiona l s torms , s trong like s a nd dis like s be come the prima ry cha ra cte ris tics of the individua l. No s ta bilis ing force e xis ts for s uch pe rs ons . S imila rly, whe n the S un is a fflicte d, tha t ca n be cons ide re d a s e rious ca ta s trophe of the firs t orde r. Gra ce , roya lty, ba la nce , inne r glow, cre a tive ge nius , e xe cutive a bility a nd s uch othe r a ttribute s flow from the S un. This ha ppe ns be ca us e the e xpe rie nce sa nd a bilitie s a cquire d in pa s t live s a re s tore d in the S un. Unde r fa voura ble conditions , the s e powe rs a re put a t the dis pos a lofthe individua l for his us e . This is his ba nk ba la nce , put in his curre nt a ccount from which he ca n ma ke withdra wa ls whe ne ve r he de s ire s . Whe n the S un is a fflicte d by Ra hu, the individua l ge ts his pa s t va lua ble ba nk ba lna ce s blocke d. He is s ta rve d of his le gitima te rights . As a re s ult of this blocka de , the divine ce ns orfa ils to ope ra te .The individua l, the re fore , be re ft of divine influe nce be come s ma te ria lis tic, de void of ide a ls a nd cons ide ra tions for othe rs . He be gins e njoying his lowe r na ture . Life -divine j,c; of no a ttra ction to him. On a s ola r e clips e da y, the a ffliction is comple te . The ps yche of the individua l is me rge d in the S ource , a nd the re is comple te s e pa ra tion be twe e n the individua l's phys ica l life a nd his s piritua l counte rpa rt. As s uch, he be gins the life from the ve ry initia l la dde r of e volution. Tha t might e xpla in a ne w birth of the Moon, implying the re by, a ve ry rudime nta ry primitive life a nd unre fme d e motiona l a nd ps ychologica l na ture of the individua l. Tha t is why birth a t the time of s ola r e clips e is not cons ide re d a us picious . Ra hu is a dorne d with a n umbre lla a nd is s urrounde d by a ll s h a k tis . Both the s e a re indica tors of mighty s ta tus e njoye d by the pla ne t in the occult he ira rchy. Ra hu is P owe rful. The re a re s ix kinds of s k a k tis which a re ve ry importa nt for the e volution of the individua l. The s e s ha ktis a re ( 1 ) P a ra s h a k ti, the s upre me powe r re pre s e nte d by light a nd he a t, (2) J n a n a s h a k ti, the powe r of re a l wis dom a nd knowle dge , (3) Ie h e h a s h a k ti, the powe r of the will, the will powe r, (4) K riy a s h a k ti, the mys te rious cre a tive pote ntia l of thought force , (5) K u n d a /in i S h a k ti, the unive rs a l life principle , a nd (6) M a tra k a s h a k ti, the force ofle tte rs , s pe e cha nd mus ic. 208 INTRODUCTION TO ES OTERIC AS TROLOGY Ma ny bla ck ma gicia ns who e nde a vour to a cquire s id d h is ove r the va rious force s of na ture ha ve to e s ta blis h s pe cia l ra pport with this pla ne ta ry influe nce . As a ma tte r of fa ct, Ra hu is tha t cre a tive e ne rgy which ha s to ta ke a s s is ta ncefrom a ll the s e force s in orde r to ca rry out the ta s k of Cos mic Ide a tion. The ce ntra l s ubje ctive ide a in the Divine Bos om ca n be ma de obje ctive only with the he lp of va rious kind of powe rful me dia . Ra hu ha ving be e n a s s igne d this ta s k, it is na tura l to e xpe ct tha t the va rious occult powe rs mus t be conne cte d with it. This function is we ll s ugge s te d by the a s s ocia tion of Ra hu with Na ga -S e rpe nts which a re put a round Lord S hiva who ha s S ha kti a s his cons ort. If Ra hu ha s to ca rry out the Will of the Gre a t Lord Ma ha de va , its a s s ocia tion with the diffe re nt kinds of S h a k tis be come s impe ra tive . An obvious conclus ion from this is tha t Ra hu will ce rta inly do to the individua l wha te ve r it is de s tine d to do. Only by unde rs ta nding, knowle dge a nd co-ope ra tion, the a dve rs e cons e que nce sof Ra hu ca n be mitiga te d. If the be s t e pithe t for Ra hu is "Ea rthly Dis s a tis fa ction", the be s t wa y to confront this s itua tion is to me e t it •dire ctly a nd to a cce pt its s upre ma cy if the cons e que nce s ca nnot be a voide d. Ra hu knows the mys te rie s of A k a s a , e a rth, wa te r a nd fire . S o why not co-ope ra te with it a nd le a rn a ll the mys te rie s of life it ha s to te a ch? CHAP TER 28 R A HU : THE P LA N E T O F M A T E R IA L IS A T IO N - II IN Hindu mythology, the re is a ve ry s ugge s tive a lle gory in the s tory of the Churning of the Oce a n. At this ce le s tia l ce re mony, whe n the De va s a nd the As ura s we re e nga ge d in s pinning out the va rious obje cts from the K s jz ira s a g a r, ma ny ite ms , including ne cta r, e me rge d. In orde r to de lu<je the As ura s with tra ns ie nt ma te ria l te mpta tions , Lord Vis hnu, a s s uming the form of a n e ncha ntre s s ,be ga n dis tributing the ne cta r, hoping tha t the de mons would be ca ptiva te d by the form a nd would mis s the ne cta r. One of the de mons wa s inte re s te d in the re a l thing for he kne w its true worth a nd ma na ge dto pa rta ke a portion of it. On this dis cove ry, the gods be ca me a nnoye d a nd wa nte d to de s troy him. The de s tructive dis c of Vis hnu could only cut the de mon into two, la te r to be known a s Ra hu a nd Ke tu, one ha ving the trunk ofthe body a nd the othe r, the he a d of the origina l de mon. Without going ve ry fa r into the mys te rie s of this a lle gory, one is re minde d of the pola ris a tion of the P rimordia l s pirit a t the ve ry initia l s ta ge of the cos mic cre a tion. Ele ctricity a nd ma gne tis m, a ttra ction a nd re puls ion, P urus ha a nd P ra kriti, s ubje ctivity a nd obje ctivity, Light a nd Da rkne s s , the S un a nd the Moon a re s ome of the e xpre s s ions of this a ct of prime va l pola ris a tion. Though turne d into two, Ra hu a nd Ke tu re ma in, in e s s e nce ,one . This pola ris e d e ne rgy is the ca us e of the Churning of the Oce a n whe re the s e pla ne ts pla y a n importa nt role . From this churning, good a nd ba d, s piritua l a nd ma te ria l, ne cta r a nd pois on, a nd ma ny kind of things e me rge d. Ra hu a nd Ke tu a re intima te ly conne cte d with bringing out dive rs e incide nts in life . Ra hu, howe ve r, is the ma te ria l-wa rd pus h of 210 INTRODUCTION TO ES OTERIC AS TROLOGY the pola ris e d e ne rgy a nd Ke tu, the s piritua l-wa rd mome ntum. In T h e S e c re t D o c trin e , it ha s be e n me ntione d tha t "Fa the r, Mothe r s pin a we b whos e uppe r e nd is fa s te ne d to S pirit-the Light of the One Da rkne s s --a nd the lowe r one to its s ha dowy e nd, Ma tte r; a nd this we b is the unive rs e s pun out of the two s ubs ta nce sma de in one , which is S wa bha va t". It would not be fa r from truth to a s s ocia te Ra hu with the lowe r one of the s ha dowy e nd, Ma tte r, which ca us e s the s pinning of this mys te rious we b of the unive rs e . S pinning of the mighty unive rs e which is a s s igne d to Ra huKe tu is inde e d a ve ry s tupe ndous ta s k a nd in this a s s ignme nt, Ra hu ha s the portfolio of "ma te ria l is a tion" of the Divine , s ymbolis e d by the lowe r s ha dowy e nd for fulfilling this ta s k, Ra hu ha s be e n be s towe d with a ll the cre a tive pote ntia litie s -S ha ktis -a nd Divine pa trona ge --umbre lla --which a re e s s e ntia lwhe re witha ls for comple ting the work a s s igne d to it. This a im is fulfille d in ma ny wa ys . The e ffe ct of Ra hu is the re fore fa irly difficult or pre dict, a nd tha t is why it is a ls o cons ide re d a ve ry "de ce ptive pla ne t". Tha t is the re a s on why cons ide ra ble controve rs y a nd va gue ne s s e xis t a bout this s ha dowy pla ne t. For the s a me re a s on, e ve n the re la tions hip of Ra hu with othe r pla ne ts a nd zodia cs is not ve ry cle a r. Wha te ve r is give n in va rious cla s s ica l works is ve ry ve ile d, fra gme nta ry a nd not illumina ting; one ha s to work out the implica tions a ccording to one 's unde rs ta nding a nd intuition. Ma ny of the e mine nt a s trologe rs ha ve howe ve r cle a re d the ground to a gre a t e xte nt. S ome of the ba s ic cha ra cte ris tics of Ra hu a re a lre a dy indica te d by a ncie nt s e e rs a nd the y ha ve be e n will de s cribe d by e mine nt a s trologe rs . Ra hu is s a id to be the ma s te r of the firs t s ix hous e s of the zodia c, which a re a ls o cons ide re d to be the hous e s re la te d to S e lf a nd Ra hu is a n e a rthly pla ne t; this pla ne t is s a id to ha ve s pe cia l conne ctions with Arie s , Ta urus , Ge mini, Ca nce r, Le o a nd Virgo. In Ge mini, he is e xa lte d but ma ny a s trologe rs cons ide r Ta urus a s his e xa lta tion s ign. Ge mini is a ls o s a id to be his Mool-trikona . Virgo is his own s ign though ma ny a s trologe rs cons ide r Ca nce r to be a ve ry fa voura ble hous e for Ra hu. Frie nds ofRa hu a re Me rcury, Ve nus a nd S a turn a nd a s s uch his a s s ocia tion with Ge mini, Ta urus , Libra , Ca pricourn a nd Aqua rius is of s pe cia l s ignifica nce . Ra hu . is ta m a s ic a nd full of de s ire for e a rthly e njoyme nts a nd is re pre s e nte da s RAHU: . C h a n d a la THE P LANET OF MATERlALIS ATION or a n untoucha ble . It is a ls o s a id tha t Ra hu is - II 211 K a la - d u ra tio n or time --which is ve ry importa nt for cos mic ide a tion. It is only through Ra hu--dura tion--tha t the ce le s tia l ne cta r re a che s the de monic kingdom; in this function, K e tu - - A k a s a , S pa ce , Cons cious ne s s --a ls o pla ys a we ll co-ordina te d a nd s ynchrons ie d role . The s e ba s ic fe a ture s of Ra hu will e na ble us to s e e the wa y this pla ne t ope ra te s in a ny horos cope . The ce ntra l a nd occult s ignifica nce of Ra hu ha s be e n we ll de s cribe d by H. ll. Bla va ts ky, the fa mous Rus s ia n occultis t who founde d the The os ophica l S ocie ty. S he s ta te d tha t: "Ra hu mythologica lly, is a Da itya -a Gia nt, a De mi-god, the lowe r pa rt of whos e body e nde d in a Dra gon's or S e rpe nt's ta il. During the Churning of the Oce a n, whe n the gods produce d the A m rita , the Wa te r of Immorta lity, he s tole s ome of it, a nd drinking, be ca me immorta l. The S un a nd the Moon who ha d de te cte d him in his the ft, de nounce d him to Vis hnu, who pla ce d him in the s te lla r s phe re s , the uppe r portion of his body re pre s e nting_he Dra gon's he a d a nd the lowe r (Ke tu), the Dra gon's ta il; the two be ing·the a s ce nding a nd the de s ce nding node s . S ince the n, Ra hu wre a ks his ve nge a nce on the S un a nd the Moon by occa s iona lly s wa llowing the m. But this fa ble ha s a nothe r mys tic me a ning, for Ra hu, the Dra gon's he a d, pla ye d a promine nt pa rt in the mys te rie s of the S un's (Vika rta na 's ) initia tion, whe n the Ca ndida te a nd the Dra gon ha d a s upre me fight" * He re is the mys te ry ofRa hu, his fight with Vika rta na , the s on who us urpe d his fa the r's kingdom. Ra hu a nd Vika rta na wre s tle d with e a ch othe r be fore the la tte r wa s e ntitle d for e ntry into highe r mys te rie s of life a nd light le a ding to gre a te r powe r a nd wis dom. Ra hu imme rs e s the individua l in ma tte r a nd ignora nce , a nd whe n the individua l a tte mpts to e s ca pe the bonda ge of Ma ya , the Gre a t Illus ion, Ra hu trie s to ma ke the individua l s e e whe the r a ll the s ha ckle s of illus ion a re we a ke ne d. This is ve ry we ll e xe mplifie d by the va rious pre dictions re la ting to the pla ne t whe n pla ce d in diffe re nt hous e s a s we ll a s in diffe re nt zodia cs . Re s ults of the hous e whe re Ra hu is loca te d ge t "imma te ria lis e d" tha t is the ge ne ra l rule . De pe nding upon the ge ne ra l dis pos ition of the horos cope , s pe cia l re s ults ca n be pre dicte d. Be ca us e Ra hu inte ns ifie s the ma te ria l bonda ge * T h e S e c re t D o c trin e , H. P . Bia va ts ky, T. P . H., Adya r Ma dra s , Vol. III, p. 380. 212 INTRODUCTlON TO ES OTERlC AS TROLOGY a nd inclina tions of the Bha va whe re it is loca te d, it ca n e ve n be cons ide re d a s a Ka rmic a ffliction whos e influe nce is ve ry difficult to ove rcome or e s ca pe . Ra hu in La gna ma ke s the individua l ma te ria l-minde d. He ca nnot s oa r ve ry high in the re a lm of s piritua lity. Mone y, s e x a nd worldly s ta tus a nd a fflue nce a re the us ua l cra vings of the individua l. He will ha ve gre a t we a kne s s for fore igne rs a nd for doing unde s ira ble a cts . He ma y be unorthodox in his be ha viour a nd ma nne rs . Eve n whe n s piritua l cra vings ha ve ta ke n roots , it would be ge ne ra lly born out of de s ire to e njoy gre a te r powe r a nd pre s tige . In s uch ca s e s ,the individua l is more conce rne d with ps ychic powe rs or s id d h is , a nd he ofte n indulge s in bla ck ma gic. P rinciple s in life a re not rigidly a dhe re d to. Urge to fre e dom, s pe cia lly in s e xua l ma tte rs , is more for lice ntious ne s s a nd e njoyme nt of prohibite d ple a s ure s . Among thos e who ha ve highly s piritua lize d e go, Ra hu in La gna would e na ble the m to a tta in Initia tion, a nd the da wn of cos mic cons cious ne s s . Among the e mine nt pe rs ons who ha d Ra hu in La gna , me ntion ma y be ma de of Ha ve lock Ellis , He nry Ford, S wa mi S iva na nda . The y ha ve be e n e mine nt pe rs ons in diffe re nt fie lds of a ctivitie s but a ll of the m ke pt the ir fe e t on the ground. Ha ve lock Ellis ros e to fa me be ca ,us e of his pre occupa tion with s e x, s pe cia lly the unorthodox a s pe ctof it; He nry Ford be ca me importa nt be ca us ehe ma de mone y a nd S wa mi S iva na nda ,be ca us e he brought s piritua lis m to the We s te rn a nd e duca te d ma s s e s othe rwis e involve d in ma te ria l life . Ra hu in the 2nd is good for ma te ria l pros pe rity. It ra is e s the individua l to ve ry high pos itions . We a lth is no proble m for s uch individua ls who a re ma te ria lly incline d, but e ve n if the y a re s piritua lly incline d, the re ma y be no difficultie s in a tta ining s uch a fflue nt conditions . But in ca s e the individua l is inte lle ctua l a nd he ha s a me s s a ge to give to the world, the We s te rn world is the right pla ce . Exa mple s a re a ls o not wa nting whe n Ra hu in the 2nd cre a te d s pe e ch impe dime nts . S pe e ch of s uch individua ls might be hoa rs e ,crude a nd a bus ive . Exa mple s of Empe ror Ne ro, P re s ide nt Truma n a nd P rof. B.V. Ra ma n a re promine nt s howing Ra hu in the 2nd hous e . It is worth noting tha t the contribution of Dr. B.V. Ra ma n is s ingula rly we ll re ce ive d in the We s te rn world a nd a mong the pe rs ons ma inly re pre s e nte d by Ra hu. P rof. Ra ma n ha s be e n highly s ucce s s ful in ca rrying the me s s a ge of the Ea s t to the We s t. RAHU: THE P LANET OF MATERIALIS ATION -" 213 Ra hu in the 3rd give s coura ge , e nthus ia s m a nd huma nita ria n a ctivitie s . S uch a n individua l with Ra hu in the 3rd would ha ve the we lfa re ofthe huma nity a t his he a rt. He would be willing to s a crifice his pe rs ona l ple a s ure s a nd comforts for the good of his fe llow-be ings . It is the force with which Divinity e nte rs ma te ria lity; it a cce pts ma te ria l obliga tions s o tha t the world of ma tte r ultima te ly ga ins ba ck its los t glory. For ordina ry individua ls , it might cre a te difficultie s in re la tion with brothe rs a nd s is te rs a nd s uch individua ls ma y e ve n be a me na ce to the ir colla te ra ls . But, Ra hu in the 3rd hous e is purpos e ful; it is the s ign of coura ge ous e ndura nce of pe rs ona l injus tice . Among the nota ble s with Ra hu in the 3rd a re Kris hna , J e s usChris t, P rophe t Moha mme d, Ka rl Ma rx, Ra ma na Ma ha rs hi, Ge ne ra l Eis e nhowe r a nd the Duke of Winds or. Be wa re of Ra hu in the 4th hous e , for it cre a te s a s torm in the individua l's life . The re will a ll the time be Churning of the Oce a n for him. Not a s ingle e ve nt oflife pa s s e swithout le a ving a n importa nt imprint on his cons cious ne s s . A s na ke in the bos om is a lwa ys da nge rous . One ne ve r knows whe n the e motiona l ba la nce ca n be ups e t-s uicida l te mpe ra me nt,cons ta ntly mis unde rs tood, de void of pe a ce a nd love , ha ving no home which could be cons ide re d a quie t corne r, s uch individua ls ha ve to be a r the ir cros s throughout the ir life . Ordina rily, Ra hu in the 4th give s a wa nde ring life a nd the pe rs on is not a ble to s e ttle down a t a ny pla ce . Among the nota ble horos cope s , P rof. Ra ma n ha s indica te d Ma rie Antoine tte a nd Fra nklin Roos e ve lt a s ha ving Ra hu in the 4th. Anyone would conce de tha t the ir live s we re not pe a ce ful; the ne rve s of both we re ve ry much s tra ine d. Ma rie Antoine tte wa s a lwa ys in the mids t of intrigue s , unce rta inty, trouble s through s che me s a nd plots , de ce ption a nd s e cre t e ne mie s a nd wa s ultima te ly s a crifice d by bloodthirs ty mobs for the s ins of othe rs . Fra nklin D. Roos e ve lt s uffe re d from infa ntile pa ra lys is . One ha d to be a r the cros s prima rily on the ps ychologica l pla ne a nd the othe r on the phys ica l pla ne s till both bore the cros s in the ir life . As tologe rs ha ve ofte n de crie d Ra hu in the 5th a s cre a ting difficultie s re la ting to proge ny. This is ge ne ra lly true but not a lwa ys . Wha t in fa ct ta ke s pla ce is the philos ophic a ttitude re la ting to one 's cre a tive role in this world. Whe n the individua l is in the e a rly s ta ge s of s piritua l de ve lopme nt, a de nia l of offs pring to him is like ly to a rous e philos ophic 214 INTRODUCTION TO ES OTERlC AS TROLOGY a pproa ch to life . On the othe r ha nd, whe n this a ttitude is a lre a dy grounde d in the individua l, de nia l of offs pring ma y not be the re a nd the individua l could de ve lop his cre a tive fa cultie s through diffe re nt cha nne ls . S ignifica ntly, it is obs e rve d tha t Oma r Ka yya m, Guru Na na k, Akba r the Gre a t a nd King Ge orge VI, a ll ha d Ra hu in the ir 5th hous e s . The 6th is a n importa nt hous e for Ra hu which is s uppos e d to do imme ns e good he re for worldly a tta inme nts ofthe individua l. Whe n Ra hu is pos ite d in the 6th hous e , this by its e lf is e xpe cte d to ove rcome the impe dime nts cre a te d by ma ny othe r pla ne ts . This a s s ura ncene e ds de e pe r s tudy to find out the ba s is of this cha ra cte ris tic of Ra hu. The 6th pe rta ins to he a lth, s e rvice , food, e ne mie s , de bts , the ft, ill-fa me , e tc. S uch a re the s itua tions of which a n individua l is ve ry a ppre he ns ive . Whe n the mighty Bla ck Dra gon ove r-s ha dows this hous e , le s s e re vils would ta ke to flight. Be ca us e s orrow is a re a lity, ra the r the firs t of the Four Noble Truths a s e nuncia te d by Lord Buddha , the de monic influe nce of Ra hu comple te ly ve ils this truth from the individua l. This is ra the r a n unus ua l a pproa ch to huma n life , but occult truths a re ofte n more mys tifying tha n we ordina rily a cce pt. The mys te rious re la tions hip be twe e n Ra hu a nd the 6th hous e ca us e s s mooth s a iling for the huma n individua l. Lord Te nnys on is a n e xa mple of this s ign. Ra hu in the 7th cre a te s much ma rita l complica tions . The na ture of the proble m would, howe ve r, diffe r from individua l to individua l. The wa y the individua l come s a cros s diffe re nt huma n be ings a nd forms a llia nce with the m would a ls o be unique . Whe the r with wife or in othe r kinds of pa rtne rs hip, the individua l with Ra hu in the 7th will not fe e l one with the m. The re is a ha rd crus t of the individua l which will impe de the fre e flow of ma gne tis m from the individua l. His influe nce , good or ba d, would be dis tinct a nd diffe re ntia te d. In s uch ca s e s , unle s s e xtre me ca ution is ta ke n, the re is a da nge r of s uch individua ls be ing cons ide re d individua lis tic, e gotis tic a nd ofte n va in. If the e go is s trong in s uch a pe rs on, the ma rria ge would be a fa ilure ; whe n the individua l is inte lle ctua lly de ve lope d, his philos ophica l ide a s would be uncompromis ingly unique a nd individua lis tic. S uch a n individua l with Ra hu in the 7th will e xe mplify the cons cious ne s s a nd ge ne ra l a ttitude of the be ing which is ba la nce d be twe e n s piritua lity a nd ma te ria lity. RAHU : THE P LANET OF MATERIALIS A nON - II 215 In the 8th, Ra hu is a dre a dful pla ne t. Gre a t Ka rmic force s ope ra te on s uch a n individua l. The wa y the pla ne t influe nce s diffe re nt individua ls is difficult to pre dict. It would give ris e to complica te d a nd ma ligna nt dis e a s e sor to conte mpla tive long me dita tions . S id d h is in Bla ck Ma gic a s we ll a s yogic e xpe rie nce s ca n a ls o be e xpe cte d. One fa ils to unde rs ta nd the wa y Ra hu would fructify he re , which is the mos t mys te rious of the hous e s .Eve n if the individua l fa ils to ha ve a ny offs pring, or s uffe rs from ge ne ra tive dis e a s e s , or conta cts s ome ma ligna nt dis e a s e s difficult to dia gnos e , it s hould not be s urpris ing. Wha te ve r ha ppe ns , the re will be ma ny hidde n a nd uns e e n powe rs ope ra ting unde r this influe nce s o tha t the individua l's life will be out of the wa y a nd complica te d in s ome unpre dicta ble ma nne r. The 9th is a n importa nt hous e for Ra hu. Ne e dle s s to s a y tha t pe ople would like to a rgue a bout s piritua l impa ct of Ra hu in this hous e . The 9th is the hous e of Dha rma , the ge ne ra l philos ophy oflife . Ra hu in the 9th is like ly to ma ke the individua l e xtre me ly re ligious but a the is t of a pa rticula r kind. The s e two a re contra dictory ide a s a nd the y do not e xpre s s the ide a ve ry cle a rly. Howe ve r, it is pos s ible to cons ide r tha t Ra hu in the 9th will e ncoura ge a philos ophic a ttitude , proba bly ve ry logica l, ta king its s ta nd from the ma te ria l s ide , ofte n following inductive logic a nd it might e ve n a ltoge the r de ny a ll tha t is the is tic s imply on the ba s is tha t we ha ve not s e e n God. Ra hu in the 9th will not e na ble the individua l to me rge in the divine , but he would ha ve s uch a powe rful pe rs ona lity tha t he would a tte mpt e ithe r to ma ke hims e lf God or vis ua lis e the God in e ve ry huma n form. As fa r a s s e lf dis cipline is cons ide re d, s uch a n individua l might be e xe mpla ry but the y a re una ble to forge t the ms e lve s in divine e cs ta s y. S uch individua ls e ve n ma te ria lis e a bs tra ct s piritua l philos ophie s ; the y will be be tte r a s philos ophe rs tha n a s occultis ts , be tte r a s dicta tors tha n a s te a che rs . But, in a ny ca s e , the individua l ma y not be much s piritua lly de ve lope d a nd he would be on the lowe r rungs of huma n e volution. Ra hu in the 9th hous e could e ve n ma ke the individua l a de ba uche e ,murde re r, or a ra dica l a nti-s ocia l e le me nt. In the 10th hous e , Ra hu will conque r the world, e ithe r with phys ica l prowe s s , inte lle ctua l powe r or with s piritua l de votion. Ra ma kris hna P a ra ma ha ms aha s be e n a unique s a int who, it is s a id, conque re d the Divine 216 INTRODUCTION TO ES OTERIC AS TROLOGY Almighty by his powe r. He kille d with a s word his divine Mothe r who ha d give n him e nlighte nme nt; he did s o, s o tha t he could a tta in N irv ik a lp a S a m a d h i: he wa s the unique s a int who cla ime d to s how God to Vive ka na nda . But, s uch s piritua l conque s ts a re ra re . Ge ne ra lly, Ra hu in the 10th will ma ke the de s tiny of the individua l conne cte d with the world of ma tte r, the munda ne world with a ll its cons e que ntia l e nta ngle me nts . Ofte n s uch individua ls will re a ch high le ve ls of ma rtia l a tta inme nts . Che ngiz Kha n a nd S ubha s h Ca ndra Bos e e xe mplify the type who would conque r phys ica lly. Ra bindra na th Ta gore , in s pite of s upe rb ce le s tia l flights of ima gina tion, wa s de e ply ma te ria l. He wa s de e ply in love with good things of life a nd a ll the re s t. Ma ha tma Ga ndhi e ve n vulga ris e d occultis m a nd divinis e d politics a nd e volve d a ne w wa y of conque ring kingdoms . Evide ntly, Ra hu in the 10th will le a d the individua l to gre a t a nd s ublime he ights but the e le me nt of ma te ria lis m ca nnot fa il to le a ve a n imprint on his a ctivitie s . Ra hu in the 11th is highly propitious for a cquiring re nown. The 11th in the horos cope is the hous e of ga ins '. A fa voura ble Ra hu in the 11th will he lp the individua l in a tta ining his a s pira tions , whe the r the obje ct of a s pira tion is ma te ria l or s piritua l. Ra hu, the de mon, could s ome how or the othe r, ga ine d ne cta r in s pite of clos e wa tchfulne s s of the gods . Ra hu in the 11th mus t fulfil the a s pira tions of the individua l. He re , Ra hu is in a unique pos ition of be s towing e ithe r mone y or ple nty of offs pring. Wha te ve r e ls e might be the re s ult ofRa hu in the 11th, it mus t give imme ns e worldly s ucce s s . Ale xa nde r of Ma ce donia e njoye d control ove r a va s t phys ica l e mpire , he conque re d whe re ve r he we nt a nd a nne xe d kingdoms to his own. The s a me ga inful e xpe rie nce ha ppe ne d e ve n with S ri S a nka ra cha rya .He va nquis he d his oppone nts whe re ve r he we nt a nd ve ry s ucce s s fully conve rte d e ve ryone of his a dve rs a rie s to his own wa y of thinking. Ra hu in the 11th is de a dly for a dve rs a rie s a nd highly fa voura ble for a ll kinds of ga ins . In the 12th hous e , Ra hu ta ke s the na tive to gre a t s piritua l he ights . Eve n the a nge ls a nd fa irie s a long with innume ra ble uns e e ne ntitie s would be a t the comma nd of s uch pe rs ons provide d he is s pirtua lly orie nte d. He will s pe nd a ll his ma te ria l force s for the s piritua lis a tion of the world. In the a fte r-de a th re a lm, s uch a n individua l will ha ve s mooth s a iling a nd he RAHU : THE P LANET OF MA TERIALIS A nON - II 2I7 ma y unde rgo ma ny highly occult Initia tory ce re monie s . Wha te ve r the obje ctive conditions during the cours e of his phys ica l life , Ra hu be ing a s ubje ctive pla ne t, it be s tows much powe r a nd e ne rgy which could be highly he lpful for the ir us e (e xpe nditure ) in the a fte r-de a th life . From the a bove , it would be s e e ntha t Ra hu is a ve ry mys tica l pla ne t for de e p s tudy. It is ofte n indica te d tha t Ra hu is a pla ne t of mis chie f. It is s a id to s ta nd for dis ruptive force s a mong the pe ople . This dis ruption, mythologica lly, is due to the churning tha t ta ke s pla ce e ve rywhe re a nd with e ve ry individua l a nd it wa s not limite d only a t the time ofthe cos mic cre a tion. In fa ct, it is the "ma te ria lis a tion" phe nome non. This phe nome non comple te ly colours the va rious pla ne ts with which it is a s s ocia te d a nd it a ls o influe nce s ve ry vita lly the zodia c whe re it is loca te d. This principle is ge ne ra lly s ta te d the othe r wa y round for ce rta in s pe cia l re a s ons . It is ce rta inly ve ry fa s cina ting to e xa mine the working of the pla ne t in one 's life ; it could be illumina ting if we s tudie d the proce s s by which the dis ruptive e le me nts of the pla ne t a mong the diffe re nt pe rs ons could be worke d out. The s e a nd ma ny othe r proble ms re la ting to Ra hu de s e rve s tudy in gre a t de ta il. CHAP TER 29 KE TU : THE M Y S T E R IO U S S P LE N D O U R ONE ofthe mos t a bs trus ea nd mys te rious s ubje cts in a s trologica lre nde ring of the na ture of pla ne ts is the de line a tion of the na ture of da rk pla ne ts like Ra he l a nd Ke tu. The s e pla ne ts a re ve ry difficult of de s cribe a nd the ir influe nce s o fa r is me re ly de duce d indire ctly. Whe the r the s a ying tha t Ke tu re s e mble s Ma rs a nd Ra hu S a turn in the ir influe nce h"a sa ny truth could be de cide d only whe n the na ture ofthe s e two s ha dow pla ne ts could be cle a rly s ta te d. But, in cla s s ica l lite ra ture de ta ile d de s cription of the s e pla ne ts is not give n. A fe w ca s ua lwords a nd a dje ctive s a re give n in books like la ta k a P a rija ta a nd othe rs . Ge ne ra lly Ke tu is indica te d a s a de ce ptive pla ne t. It is a pla ne t of s piritua lity a nd ince ndia ry na ture . In orde r to find out the e ffe ct of a pla ne t on s uch fra gme nta ry informa tion one will ha ve to do much more s e rious re s e a rch tha n is us ua lly re quire d for othe r lumina rie s . The knowle dge of the dis pos ition of this s ha dowy pla ne t in one 's horos cope could e nlighte n one s e lf to live a more me a ningful life by a voiding the us ua l pitfa lls which would if a voide d le a d to gre a te r ha ppine s s . In fa ct, the know le dge of a s trology its e lf is he lpful in tha t wa y but Ra hu a nd Ke tu ha ve s pe cia l importa nce in a rous ing s piritua lity in one 's life , a nd a s long a s life in not orie nte d in tha t dire ction the y inflict much pa in but once guide d towa rds the goa l, the y be gin guiding the s te ps one ha s to ta ke . Ke tu ha s be e n de s cribe d a s a mys te rious lus tre , a ma je s tic ra y of light which is unique in its a ction. One ne e d not go into the controve rs y KETU : THE MYS TERIOUS S P LENDOUR 219 . of a da rk pla ne t is s uing a ra y of light, but le t us a cce pt wha t the s a ge s ha ve s a id a nd a tte mpt to unde rs ta nd the m. This mys te rious light or s ple ndour is ofthe na ture of da rkne s s . Its influe nce is ma ligna nt. It is s a id tha t Ma rs , Ra hu, S a turn, Ke tu a nd the S un ha unt mounta ins a nd fore s ts . S ynonyms of Ke tu a re D w a ja h a nd S ik h in . The s e a re obvious ly not s e lfe xpla na tory words a nd ide a s . Among the va rious pla ne ts the s ignifica nce of Ra hu a nd Ke tu is s pe cia l. It is known tha t a ll othe r pla ne ts ha ve obje ctive e xis te nce a nd the y ca n be cle a rly pe rce ive d whe re a s the s e two ca n me re ly be vis ua lis e d. Obvious ly the re fore the unde rs ta nding of the s e two pla ne ts s hould be a chie ve d on the ba s is of the va rious a ttribute s a s s igne d to the m. The s e two pla ne ts influe nce the s ubje ctive s ide of the individua l. As the re is a link be twe e n the s ubje ctive a nd the obje ctive , s o the cha nge s in the ps ychic or the s ubje ctive s ide ofthe individua l ultima te ly influe nce the obje ctive or the oute r a s pe cts of his life . In this wa y, whe ne ve r the s e s ha dowy pla ne ts influe nce the ps yche of the pe rs on, the ir influe nce ultima te ly be come s vis i{{le . The s e influe nce s howe ve r a re only the indire ct cons e que nce s . Ra hu a nd Ke tu a re ofte n tre a te d toge the r a nd this ha s ve ry much obs cure d the s ignifica nce of the two. It is true tha t one is a lwa ys in a ce rta in fixe d re la tions hip with the othe r, but tha t doe s not ta ke a wa y the s pe cia l fe a ture s of the s e pla ne ts cons ide re d s e pa ra te ly. The s e two pla ne ts ha ve the ir own unique ne s s . It is re ve a le d ve ry we ll mythologica lly. Afte r the churning of the oce a n whe n ne cta r wa s obta ine d a nd the d e v a s we re pa rta king the s a me , the Ra hu-Ke tu unit e nte re d a mong the m a nd s ha re d s ome of the s a me . Whe n this de ce it wa s dis cove re d, this de mon wa s be he a de d a nd the he a d be ca me Ra hu a nd the trunk Ke tu. S ince the y a re pa rts of the s a me body, the y ha ve to be in a fixe d re la tions hip with e a ch othe r, none the le s s a s the y a re diffe re nt limbs of the body s o the ir prope ns itie s a nd functions a re diffe re nt. The trunk of the body will not function in the s a me wa y a s doe s the he a d inde pe nde ntly. It is the re fore he lpful to e xa mine the s pe cia l fe a ture s of Ke tu in orde r to unde rs ta nd the working of this pla ne t. S ome of the s pe cia l fe a ture s ofKe tu a re give n in the e a rlie r pa ge s . 220 INTRODUCTION TO ES OTERIC AS TROLOGY In this conte xt the thre e words na me ly ta m a s h , d w a ja h , a nd s ik h in a re worth furthe r e xplora tion. T a m a s h is one of the thre e qua litie s of e ve ry thing in na ture . Thus Ke tu is a n e s s e ntia l ingre die nt of e ve rything tha t is pre s e nt in the ma nife s te d world. It is a n e s s e ntia lfe a ture of ma nife s ta tion. In Ve da ntic lite ra ture , T a m a s is not cons ide re d a s the ordina ry da rkne s s which follows e ve ry da y but it is tha t a v a ra n s h a k ti, the ve iling powe r, which cove rs the divine glory s o tha t the re a l light of divinity is not pe rce ive d. In tha t wa y it is s ynoymous with ignora nce . Ignora nce or illus ion is howe ve r, cre a tive in a s pe cia l s e ns e ;without illus ion none ca n s e e the ma nife s te d unive rs e . This ignora nce , none the le s s , is a n e s s e ntia l a ttribute of divinity. It is like butte r in curd or life pe rva ding e ve rything. It is invis ible but without it nothing ca n be pe rce ive d. Tha t is why it is give n the a dje ctive of d w a ja h , which doe s not only me a n the fla g or the s ta nda rd or the dis tinguis hing ma rk but it a ls o me a ns a n e mble m, a s ign, a s ymbol. In this wa y, Ke tu is a s ymbol of tha t which pe rva de s e ve rything a s a re s ult of which the invis ible s piritua l glory of the S upre me be come s vis ible a s a world of ma nife s ta tion. Ke tu obje ctifie s divinity a nd e na ble s the individua l e go to pe rce ive it. Ha ving a ccomplis he d the ma te ria lis a tion proce s s , Ke tu functions like a n a rrow (s ik h in ) whos e ma in obje ctive is to re nd a s unde rthe ma te ria l ve il. It is s ignifica nt to note tha t d w a ja h a ls o me a ns the orga n of ge ne ra tion irre s pe ctive of the type of a nima l a nd its s e x. It is the ge ne ra tive orga n which implie s tha t through Ke tu s ome thing inne r would s e e the light of the da y. A ne w form will be cre a te d.In tha t wa y, it is not prope r to cons ide r this pla ne t a s ma le fic. Anything tha t cre a te sis S u b h a , or a us picious .P e ople a re howe ve r a ppre he ns ive be ca us e Ke tu is a re ligious me ndica nt (s ik h in ) a nd no one wa nts to be s o. As long a s one is s urrounde d by ignora nce it is na tura l to fe e l s uffoca te d, e xha us te d a nd fa tigue d both phys ica lly a nd me nta lly which a re the a ttribute s of T a m a s . A pe rs on who is unde r its s wa y will not be a ble to s e e tha t he is ignora nt a nd illus ione d. Cons e que ntly, he will fa il to a ppre cia te his divine mis s ion. He would the re fore cons ide r me ndica ncy a s a ma ligna nt influe nce . This ta m a s a ls o e nge nde rs pride a nd hypocris y. The pe a cock pride (s ik h in ) is the re fore a nothe r condition cre a te d by Ke tu. Ke tu is a mys te rious s ple ndour in s pite of s uch ma ligna nt influe nce KETU : THE MYS TERIOUS S P LENDOUR 221 e nge nde re dby it. This is s o be ca us eit is a me a ns of re ge ne ra tion; it cre a te s a ne w s e lf out of the old. This it doe s by a proce s s which is intima te ly conne cte d with mounta ins a nd fore s ts . The s e a re the pla ce s whe re hidde n mys te rious knowle dge is impa rte d to the ne ophyte a nd he be come s a n Initia te . By a s ucce s s ion of s e ve ra l Initia tions , he joins the Occult Hie ra rchy which is the re a l rule r of the world. By pre pa ring the individua l to re ce ive s uch mys te rious knowle dge in de e p fore s ts a nd s e clude d mounta ins , Ke tu cre a te s a ne w ma n out of the old. In this procre a tive function it ope ra te s ne ithe r like a ma le nor a fe ma le , it functions like brightne s s which illumine s a ll, it is be a uty which is inhe re nt in e ve rything a nd it ha s to be pe rce ive d by inne r de ve lopme nt of the poe tic s ight. It is the s ple ndour or the light which is inhe re nt in e ve rything but a t the s a me time it is a n a ttribute of the divine . In tha t wa y, Ke tu is a link be twe e n the divine a nd the ma te ria l. In this linka ge it is the body which a cts unde r the impa ct of mind which is Ra hu. Ke tu s ignifie s the ve hicle or the me a ns by which s piritua lity in ma n is a rous e d. Tha t is to s a y if it is in the 10th hous e , the n s ome thing in the profe s s ion of the pe rs on would a rous e the s piritua l urge ; if it is loca te d in the 5th hous e , the n it would be the s uppre s s ion of pa te rna l ins tinct which would le a d the individua l to this goa l. In this wa y it is s ugge s te d tha t Ke tu is the me a ns of s piritua lis ing the individua l. Ke tu is the occult light which s hine s mys te rious ly a nd with unique s ple ndour. Though it is difficult to indica te the e ffe ct of a ny pla ne t in a ny hous e be ca us e it would be guide d by ma ny diffe re nt fa ctors ye t the following ca n be s ugge s te d a s the ma in tra its ofKe tu in diffe re nt hous e s of the horos cope . In the 1s t hous e , Ke tu be s tows a n unus ua l a ura by which the individua l is dis tinguis he d from othe rs in s ome wa y or the othe r. The pe rs ona lity tra its of the individua l would be dis tinct ca rrying the s pe cia l imprint of his inne r unique ne s s .At ce rta in le ve ls of de ve lopme nt it would a ppe a r a s pride a nd a t othe r le ve ls it will be e xtre me de gre e of humility. A s pe cia l fe a ture of this s itua tion is tha t the individua l pros pe rs we ll in a dve rs ity but he ca nnot e njoy a fflue nce . The re is inne r dis s a tis fa ction in him. He fe e ls tha t the re is a mis s ion for him to fulfil. S uch a pe rs on fe e ls tha t he s hould be a cha nne l for s ome thing ne w, s ome thing gra nd a nd 222 INTRODUCTION TO ES OTERIC AS TROLOGY s ome time s s a tis fying. Fa iling to a chie ve his a s pira tion, he fe e ls de je cte d, unha ppy, e xha us te d a nd ofte n fe e ls like committing s uicide . The 2nd hous e Ke tu give s profound le a rning to the individua l though the cours e of e duca tion ma y not ne ce s s a rilybe s mooths a nd uninte rrupte d. He be come s a mbitious a nd fe e ls tha t he is de s tine d to cre a te a ne w world for which he is pre pa re d to give up his pe rs ona lha ppine s s . The individua l will not be a fflue nt, his throa t ma y be a ffe cte d but he will fe e l a s e ns eof mys te ry in life a nd a n imme ns ity which ove rs ha dows ma n. S uch a ma n will not be cha rme d by we a lth a nd luxury but a nything providing e nlighte nme nt will be highly a ppre cia te d by him. In the 3rd hous e , Ke tu give s outs ta nding coura ge which le a ds him to a chie ve ma rve ls e ve n in hos tile e nvironme nt. S uch a n individua l is ve ry a ctive On inne r pla ne s . He ca n be a formida ble riva l who ca n us e uncommon de ce ptive pra ctice s in orde r to a chie ve his goa l. He will be s e lf-re lia nt, a mbitious , pe rs e ve re nt, pe rs is te nt, a nd ca pa ble of putting e 'normous e fforts towa rds a tta ining his de s ire d obje ct. In the 4th hous e Ke tu give s a re s tle s s s pirit. The individua l fe e ls a t home in a ne w fa iry l<thdof his own; he ca n dwe ll in a world cre a te d by hims e lf. S ome time s it is a world full of de nize ns of the invis ible world, s ome time s it is a world conque re d by one s e lf. Ima gina tion of s uch individua ls is gre a t a nd its flight ve ry wide . It is imma te ria l a s to wha t is he ; he ma y be a doctor, pa inte r, poe t or a nything e ls e but he will be a ma n of ima gina tion a nd his unique ne s s will be due to his this fa culty. He finds pe a ce a nd s e re nity in the re a lm of highe r worlds of his ima gina tion a nd in one ne s s of huma nity. Ke tu in the 5th hous e give s s pe cia ltype of cre a tivity. The individua l ma y ha ve a fe w childre n but s ome how or the othe r his cre a tivity e ithe r in the re a lm of ma tte r or in tha t of s pirit would be e normous . This would give him gre a t ple a s ure , ma y be a fflue nce a s we ll. Whe n Ke tu is pos ite d in the 5th hous e , gre a t occultis ts a re born unde r tha t influe nce . S ome of the s e pe rs ons s e e the future like a n ope n book. But, it is not pos s ible to ha ve tha t le ve l of occultis ts a lwa ys . In s uch circums ta nce s , the individua l ma y ha ve pe rve rte d inte lle ct ca pa ble of gre a t a rgume nta tion a nd the re by e ncoura ging illogica l a ctivitie s . Ge ne ra lly s pe a king the individua l with KETU : THE MYS TERIOUS S P LENDOUR 223 Ke tu in the 5th wa nts to build a ne w s ocia l orde r. Inte ns e s piritua lity a ris e s due to Ke tu in the 6th hous e . S uch a n individua l goe s to the ve ry root of cos mic powe r. He is ca pa ble of gre a t s piritua l upliftme nt; he is e ntitle d to mys te rious Initia tions . On lowe r le ve ls , he be come s fa na tic a nd dicta toria l. The 7th is not a fa voura ble hous e for Ke tu. He re , it ma ke s the individua l inca pa ble of ma inta ining cons is te nt pa rtne rs hip with a nyone . For ma rrie d life , it is not good; it ma ke s the pa rtne r intole ra nt. S e x life is not of a mora l orde r; he fa ils to dis cipline hims e lf. In the 8th hous e a ls o Ke tu cre a te s unha ppine s s . Mora ls a re unce rta in a nd his e nd is ofte n s a d. This howe ve r give s thos e qua litie s a nd fa cultie s which e na ble him to ta ke up unconve ntiona l a nd philos ophica l work. Ke tu in the 9th will e na ble a ma n to a tta in a pos ition a t the he lm of a ffa irs pa rticula rly in the fie ld of re ligion, philos ophy a nd s piritua lity. It provide s imme ns e s cope /or a cquiring a non-tra ditiona l vie w on life . S uch pe rs ons a re s upporte d a nd a s s is te dby s ome loya l frie nds or dis ciple s . It is a life whe n cha nge s in the individua l from ma te ria lis m to s piritua lity ta ke pla ce . Ke tu in the 10th ma ke s the individua l s uffe r for the a ctions of his pa s t life . He e ndure s much ha rds hip; he ha s to work ha rde r tha n the re s t of his fe llows but he doe s not re ce ive comme ns ura te re wa rd by wa y of worldly pos itions a nd s ta tus . The lIth is the hous e of illus ion, Ma ya . He re , Ke tu givc:s a life of dis illus ionme nt a nd the pe rs on s uffe rs frottipove rty a nd de ve lops cha s tity a nd a us te rity. In re turn s ome time s he ge ts the privile ge of dis ciple s hip of s ome gre a tbe ings which comple te ly re volutionis e s his life a nd he a chie ve s re nuncia tion. His worldly bonda ge is the re by re duce d. The 12th Ke tu give s a us te rity a nd worldly dis s a tis fa ction but in the e nd the individua l ge ts libe ra tion. This is the be s t hous e for this pla ne t whe re its s piritua l influe nce is mos t s a tis fying a nd the individua l e njoys la s ting pe a ce a nd s e re nity in the a fte r-de a th world. 224 INTRODUCTION TO ES OTERIC AS TROLOGY One ca n s imila rly s e e tha t the e ffe cts of Ke tu in-diffe re nt s igns of the zodia c a re a ls o ve ry s ignifica nt. In Arie s , it ma ke s the individua l ma inly ma te ria lis tic, give s ple nty of mone y, we a lth a nd s ocia l s ta tus but ma ke s him s e lfis h, proud a nd much conce rne d with his pe rs ona l s ocia l s ta tus . In Ta urus , it impa rts ne w dire ctions to one 's phila nthropic a ctivitie s . The individua l is gre a tly involve d in s piritua lis ingthe s ocie ty. Unde r this s ign the s pirit move s in the world of ma tte r to impa rt ne w light a nd wis dom. Life of s uch individua ls will V6l)' much influe nce the life of othe rs . In Ge mini, Ke tu ma ke s the words ve ry e ffe ctive . Unde r this influe nce , ce le s tia l mus ic is ca rrie d to the world though the voice of the pe rs on ma y be me lodious or it ma y be the voice ofthe s ile nce . In both the ca s e sthe e ffe ct of s uch e xpre s s ions would be colos s a l. Unde r this impuls e through the a ctivis a tion of inte lle ct the highe r influe nce is ca rrie d to the world of ma tte r. Ca nce r ma ke s Ke tu s pe cia lly fit to ma ke the he a rt ofthe individua l one -pointe d. Whe n it is dire cte d towa rds a ny s ubje ct, whe the r it is mus ic, re ligion or s cie nce , the individua l s core s a ve ry high ta rge t. Ke tu he re is the ra y of occult light, a mys te ry, a n impa ct of the Highe r on the cons cious ne s softhe individua l which e na ble shim to e xpre s sit in diffe re nt wa ys a s the ca s e re quire s . Ke tu in Le o is in its true form giving outs ta nding unique ne s s to the individua l. A ne w dire ction in huma n thought a nd culture will cons e que ntly re s ult. Impa ct of s uch a n individua l will be e normous . In Virgo, Ke tu's impa ct is towa rds de ve loping la te nt fa cultie s . The individua l doe s much uncommon de e ds a nd goe s down in the his tory for his inde pe nde nce of s pirit. He is ofte n a ma n of inte grity a nd coura ge . S e x life of the individua l is not his s trong point whe n Ke tu is in Libra . He would a ls o be s wolle n he a de d, uncompromis ing. But he would be a n undis pute d a uthority on s ome s ubje ct or ove r a re a lm of e mpire ; he would be a ba d mixe r a nd s e lfis h. KETU • THE MYS TERIOUS S P LENDOUR 225 Ke tu in S corpio is a s ign of the chos e n fe w; it is a s ign of the ma n with a mis s ion. He brings the highe r to the lowe r. He is the Lucife r who brings light to the world. Whe n Ke tu is in S a gitta rius , the individua l a cts from a ce ntre , his life is coordina te d a nd he is ide a lis tic. He is willing to s a crifice the lowe r for the highe r. He is s e lfle s s , s ocia l a nd a ltruis tic. Ke tu in Ca pricorn ma ke s the individua l we ll qua lifie d for e nte ring s chools of highe r mys te ri,e s . He is re a dy for highe r le ve ls of yogic me dita tion. In Aqua rius , Ke tu give s a fflue nce a nd mone y come s in a mys te rious ma nne r. It come s in s uch a me a s uretha t divine cons cious ne s sis comple te ly cloude d a nd the pe rs on re ma ins ignora nt of s piritua l force s in life . In P is ce s , Ke tu ma ke s the pe rs on profoundly occult a nd he e njoys pe a cea nd s e re nity. Whe n the individua l u!}de rthis combina tion e nde a vors for ma te ria l a tta inme nts , he ge ts dis a ppointe d; whe n he is on the s piritua l pa th, he ge ts e a s y s ucce s sa nd much invis ible he lp come s to him. In this wa y we s e e tha t Ke tu is a highly occult pla ne t whos e whole e nde a vour is to s piritua lis e the individua l in ve ry ma ny wa ys . It provide s the ve hicle for the s piritua l downpour of divine e ne rgy; it e na ble s the individua l to a tta in clos e r re la tions hip with occult s chools which ultima te ly e na ble him to e nte r the highe r le ve ls of Initia tion. How this tra ining is impa rte d is mys te rious ly conne cte d with the pla ce me nt of this pla ne t in diffe re nt s igns of the zodia c a nd in diffe re nt hous e s in a horos cope . By no me a ns it is ma le fic if the a im of the individua l is to e nte r occultis m a nd highe r re a lms of divine life . For ma te ria l a fflue nce this pla ne t is ma ligna nt a nd a ba d influe nce . IV Mis ce lla ne ous Impuls e s CHAP TER 30 W id e r D e m e n s io n s o f A s t ro lo g y OFTEN a n ima ge of be a uty tra ns forms the individua l to a diffe re nt re a lm of e xpe rie nce . A golde n s unris e , a s ta rry night, the s olita ry e ve ning s ta r, s moke curling up from a lone ly villa ge -hut, s nowe cla d ra nge of e xpa ns ive mounta ins a nd e ve n thickly grown tre e s fa r a wa y from the din a nd bus tle of huma n ha bita tion ofte n a rous e de e ply mys te rious vibra tions which touch the ve ry inne r-mos t core of the huma n individua l. S a ints ha ve ofte n gone into ra pture s on s e e ing rows of s wa ns flying a ga ins t a cle a r blue s ky, or a couple of fa wns frolicking on the gre e n me a dows , or by he a ring the murmuring ripple s of a s low flowing rive r. Da ncing da ffodils , s inging nightinga le s , or the flying dove s ha ve a rous e d de pths of poe tic e xpre s s ions a nd e ve n e pics ha ve be e n writte n s timula te d by s uch e xpe rie nce s .S we e tgirls running a fte r a s ingle butte rfly ha ve ins pire d world fa mous pa intings . But the s e only re ve a l tha t the na ture is full of mys tic de pths which only s e ns itive minds re gis te r. The y re ve a l the profound, a lmos t tra ns ce nde nta l powe r which ma ke s a ll things ne w provide d one is ope n to it. The unive rs a l e lixir is a lwa ys pre s e nt in na ture . S uch tra ns forming e xpe rie nce s ca n ha rdly be cultiva te d, but the y a re a lwa ys lurking a t the thre s hold of me dita tive s olitude to da wn on the individua l cons cious ne s s whe ne ve r it is in a re fle ctive mood. The y a re like fla s he s upon the inwa rd e ye whe n one is in va ca nt or in pe ns ive mood. 1. Kris hna murti ha s s !a te d tha t na ture ha s the ca pa city of ta king out the individua l's pe rs orta l s orrows whe n the la tte r ha s comple te ly a ba ndone d hims e lf to it. H.P . Bla va ts ky ha s me ntione d tha t the re is a powe r tha t ma ke th a ll things ne w a nd it live s a nd move s with thos e who 230 INTRODUCTION TO ES OTERIC AS TROLOGY know the S e lf a s One . S uch e xpe rie nce s a nd s ta te me nts could be come re a l only whe n one could ge t the thrill of the e xpe rie nce by one s e lf. Notwiths ta nding the s a yings of othe rs , it would be of imme ns e va lue if the Unive rs a l S pirit e xpre s s ing its e lf through the pe rs ona l e xpe rie nce s of the individua l could be re a lis e d a nd re cognis e d in e ve ry da y life . In tha t ca s e , we could fe e l tha t e ve ry be ing a nd e ve ry e ve nt is a pa rt of the Unive rs a l Cons ious ne s s .In tha t ca s e ,it would a ppe a rtha t e ve rything is a pa rt to the Inne r Rule r Immorta l pe rva ding a ll. Our a pproa ch to life , the n, could be the is tic. This cos mic principle linking the individua l with the One Unive rs a l S pirit ha s be e n be a utifully de s cribe d in Hindu a s trology. Wha t Nie tzche s ta te d a s "the ima ge s lumbe ring in the s tone ", the Alche mis ts cons ide re d a s "the s tone tha t ha s a s pirit", a nd the primitive re ligions ca lle d "God", the Hindu a s trologe rs ha ve ca lle d K a la P u ru s h a , the He a ve nly Ma n. Etymologica lly, the word K a la P u ru s h a me a ns Cos mic Cre a tive P rinciple ope ra ting in Time . In common pa rla nce , it de s cribe sthe Ma nife s te d De ity, I "the He a ve nly Ma n, a nd s o on. According to this conce pt, e ve ry huma n individua l a s we ll a s e ve ry pa rt ofthe unive rs e be come s a n e xpre s s ion of the S upre me Will. This a nthropomorphic conce ption of the He a ve nly Ma n s ha tte rs a ll ide a s re ga rding is ola tion of a n individua l from the re s t of the unive rs e . Eve rything in fa ct is re la te d to e ve rything e ls e . All diffe re nce s be twe e n the ma n a nd the unive rs e a re ba s e don wha t the Ve da ntis ts ca ll M a y a , the Gre a t Illus ion. P a ra ce ls us ,va n He lmont, Corne lius Agrippa a nd ma ny othe rs a dmitte d the e xis te nce of d iv in e s e n s o riu m e s ta blis hing a n inte r-re la tions hip be twe e n the dis ta nt s ta rs a nd the te rre s tria l e ntitie s with the ir ps ychologica l a nd ps ychic prope ns itie s . The d iv in e s e n s o riu m ma ke s the cos mos a "cons cious s e ntie nt whole ". P ytha gora s ha s rightly ta ught tha t God is Unive rs a l Mind diffus e d through a ll things . This P ytha gore a n doctrine of the Unive rs a l Mind ne e ds de e p conte mpla tion in orde r to cons ide r whe the r it is the s a me ide a a s d iv in e s e n s o riu m or K a la P u ru s h a or whe the r it is a ne w conce pt a ltoge the r. P ytha gora s wa s a gre a t ma the ma ticia n, ge ome te r, a nd a s tronome r. He wa s a ls o the highe s t of the me ta phys icia ns a nd s chola rs who ha d s tudie d e s ote ric s cie nce s with the Bra hmins ofIndia a nd a s tronomy a nd a s trology with Cha lde a ns a nd the Egyptia ns . P ytha gora s is known a s Ya va na cha rya WIDER DIMENS IONS OF AS TROLOGY 231 a mong the Cla s s ica l Hindu a s trologe rs , a nd a s s uch he could not be oblivious of the mys tic conce pt of K a la P u ru s h a , which e s ta blis he s the ide ntity be twe e n the Unive rs a l Mind a nd the Cos mos . The re fore the re is e ve ry jus tifica tion for a s s uming tha t the Unive rs a l Mind of P ytha gora s which is s imila r to the conce pt of d iv in e s e n s o riu m is the s a me a s K a la P u ru s h a of the Hindus . This conce pt is inde e d the be drock of a ll e s ote ric wis dom a nd it is a n e s s e ntia lprinciple on which the e ntire s upe rs tructure of pre dictive a s trology re s ts . S a mue l Gre bs te in once me ntione d tha t a s trology is a highly occult a nd pra ctica l s cie nce a nd tha t it wa s re la te d to the a bs trus e me ta phys ica l s ubje cts like Re la tivity. The Eins te inia n The ory of Re la tivity is re la te d to S pa ce a nd Time . S pa ce ,a ccording to Gre bs te in, doe s not me a s ure , ra the r it ha s re fe re nce to the e le ctro-ma gne tic gra vita tiona l pull be twe e n the diffe re nt bodie s . About Time , he s a id tha t it wa s a by-product or a n outcome of motion. Without e ve nts the re would be no time . As trology which e xte nds be yond Time a nd S pa ce influe nce s obje ctive a s we ll a s s ubje ctive phe nome na ,a nd a s s uch, on the ba s is ofGre bs te nia n a rgume nt, it could be s ugge s te d tha t the dyna mic inte rre la tions hip be twe e n the va rious pla ne ts in motion "ca us e s " the diffe re nt type s of e ve nts . This conclus ion, howe ve r, s hould not be a cce pte d uncritica lly. The pa ra me te r of a s trologica l fie ld of ope ra tion tra ns ce nds the wide e xpa ns e of the phys ica l unive rs e a nd it pe ne tra te s the inne rmos t re ce s s of e ve ry huma n-be ing. Evide ntly, the re fore , a s trology doe s not de a l only with phys ica l pla ne ts a nd the ir inte rre la tions hips , ra the r it is a n e s ote ric knowle dge whos e fine r implica tions could be known only to high Initia te s . In this conte xt, the conce pt of K a la P u ru s h a is ve ry s ignifica nt. K a la P u ru s h a or the Ma nife s te d De ity e xte nds be yond S pa ce a nd Time . He conta ins a ll-the e ntire S pa ce a nd Ete rnity. He include s within hims e lf the s ubje ctive a s we ll a s the obje ctive re a lity, the ma nife s te d a s we ll a s the unma nife s te d phe nome na . Eve rything tha t e xis ts or tha t ca n e xis t a t a ny time , e ve rything tha t ha s be e n pe rce ptible or tha t could be s e ns e d only by pa ra norma l s e ns e sof cognition a re not only mys te rious ly re la te d to K a la P u ru s h a but the y a re in K a la P u ru s h a Hims e lf. Wha t the occultis ts ca ll the A s tra l Lig h t is in fa ct ve ry clos e ly conne cte d with this conce pt. It is us e ful to inve s tiga te the occult na ture of K a la P u ru s h a a nd re la te the findings of this e xplora tion with the proble m in ha nd. 232 INTRODUCTION TO ES OTERIC AS TROLOGY The e ntire unive rs e in de ma rca te d in diffe re nt re gions . The firma me nt is s ubdivide d into twe lve a re a s of 30 de gre e s e a ch which re pre s e nte d diffe re nt zodia cs . Eve ry a s trologe r is a wa re of the s e zodia ca l s igns a nd the ir me a nings a nd cons titution. The s e s igns s ugge s t the diffe re ntia tion in the na ture of K a la P u ru s h a . As a ma tte r offa ct, s pe a king with a n occult bia s , K a la P u ru s h a ca nnot be limite d within 360 de gre e s of ge ome trica l e xte ns ion, but it is a s ymbolic wa y of indica ting tha t K a la P u ru s h a mys te rious ly pe rva de s e ve rywhe re . In Him, we live a nd move . Diffe re nt zodia cs , howe ve r, a re e ne rgis e d by diffe re nt vortice s of life force . From a n unknown dire ction, a n e ne rgy pe rva de s the whole of the unive rs e , K a la P u ru s h a , but in a mys te rious wa y the diffe re nt s igns ha ve be e n diffe re ntia te d to dis cha rge va rious s pe cia lis e d functions re pre s e nting the phys iognomy of the cos mic ma n. For e xa mple , it is s a id tha t Arie s re pre s e nts he a d, Ta urus the fa ce a nd s o on. The impuls e of a ction in K a la P u ru s h a is re pre s e nte d by the diffe re nt forms of e ne rgy conta ine d in diffe re nt pla ne ts . At pre s e nt, we do not wis h to dis cus s how a nd why a ny pla ne t be come s a re pos itory of a ny s pe cia l form of divine e J le rgy,but we s ha ll be conte nt me re ly by s a ying tha t the s e pla ne ts a re s o. This forms the s ubje ct ma tte r of a nothe r work e ntitle d A s tu d y in A s tro lo g ic a l o c c u ltis m . In orde r to s how how mys te rious ly K a la P u ru s h a is re la te d to microcos mic a s we ll a s the ma crocos mic e volution, the ne xt cha rt ma y be re la te d with the principle of e volution a nd involution a nd e xa mine d how the a ncie nt s a ge s of India ha d put much de e pe r me a nings into the diffe re nt zodia ca l s igns a nd the pla ne ts ruling ove r the m. It ma y he re be indica te d tha t the involutiona ry force s e xte nd from the firs t to the s e ve nth zodia c a nd the force s of e volution be gin with the s e ve nth a nd e nd up with the twe lfth. The diffe re nt s igns on the s e pa ths indica te the diffe re nt le ve ls of e xpe rie nce s tha t the e go mus t re ce ive in orde r to e quip its e lf for the ne xt pha s e of its unfoldme nt. This cours e indica te s tha t the s che me of involution re la te s to imma te ria lis a tion of the Divine S pirit into form-a l world of ma tte r a nd the ne xt pha s e of e volution re la te s to the pa th of withdra wa l s J ,lgge s tingthe proce s s by which the divine e ne rgy is libe ra te d. The forme r is known a s the P a th of Forthgoing a nd the la tte r, the P a th of Withdra wa l. The firs t is the P ra v ritti M a rg a nd the s e cond, the N v ritti M a rg . Both the pa ths a re conta ine d in K a la P u ru s h a . S imila rly, the thre e G u n a s , na me ly S a ttw a , R a ja s a nd T a m a s a re a ls o conta ine d in him. WIDER DIMENS IONS OF AS TROLOGY 233 A little thought would indica te tha t the divis ion of the zodia cs in the two s e pa ra te groups s ugge s tive of diffe re nt pa ths on which mos t of the individua ls a re tre a ding re ve a ls ma ny of the hi~de n a s pe cts of the pla ne ta ry dis pos ition. One s ignifica nt fe a ture of this grouping is tha t the thre e ma le fics , na me ly, Ma rs , S a turn a nd the S un owning Arie s , S corpio, Ca pricorn a nd Aqua rius , a nd Le o a re not pla ce d contiguous ly. The S un ha s the unique fe a ture of concre tis ing the divine outpouring a nd limiting it to s uch a form tha t the huma n be ings a re "individula lis e d". It is a t tha t s ta ge of divine downpouring tha t Ada m a te the forbidde n fruit a nd wa s e xpe lle d from he a ve n. Corre s ponding to this s ta ge of involution, the re is the le ve l of S a gitta rius unde r the lords hip of J upite r which "divinis e s huma nbe ings ". In the journe y of S oul from the Divine origin whe n it re a che s this cros s roa d, re ligios ity a nd s piritua lity de ve lop. But, the s upre me pla ne t ofInitia tion is S a turn. None ca n truly be come a n occultis t a nd a n Initia te without the fa voura ble influe nce of S a turn, a nd S a turn ha s be e n a s s igne d the mos t crucia l pos ition on the N v ritti M a rg . The Fa ll of the Ange ls is e xpla ine d by the fa ct tha t S a turn rule s a nd guide s tria ls of the ne ophyte s . This cha ra cte ris tic of S a turn ha s ma de it ve ry mys te rious a nd one of the pla ne ts with highly e s ote ric na ture .Be ca us e the s e oppos ing force s a re conta ine d in K a la P u ru s h a , the conce pt is not a nthropomorphic but it is s ugge s tiveof be ing the S piritua lis ing P rinciple . As trology the re fore doe s not a ttribute goodne s s or ba dne s s to a nything; the re is no e vil p e r s e in a s trology, but it dis clos e s ce rta in divine principle s of ca us a tion e xte nding ove r live s a fte r live s . The pla ne t S un is cons ide re d de bilita te d in Libra a nd is e xa lte d in Arie s . From the s che me s ugge s te d, it could be re a lis e d tha t the s e two s igns a re the downmos t a nd the topmos t points in the cha in of cos mic ma nife s ta tion. The S un which s ymbolis e s A tm a in a n individua l ca n ne ve r fe e l ha ppy a nd libe ra te d whe n it is e ngros s e din the gros s e s tof ma te ria lis tic bonda ge . S imila rly, he could not ha ve a ny be tte r pos ition tha n the one whe n he is me rge d in the Divine , P a ra m a tm a . It is through the pla ce me nt of the S un in the horos cope of the individua l tha t he is re la te d to his Fa the r in He a ve n, K a la P u ru s h a . On the ps ychic pe rce ption of this re la tions hip, the a ccura cy of the a s trologica l pre dictions a bout the future of the individua l a ls o de pe nds . This inte rre la tions hip a ls o give s a n indica tion of wha t line of yoga the individua l s hould ta ke up. This 234 INTRODUCTION TO ES OTERIC AS TROLOGY knowle dge is a ls o us e ful in re ve a ling thos e a ttitude s in the individua l which could give him a de qua te s tre ngth in confronting the tria ls of e ve ryda y life . The s e a s pe cts ofthe s ubje ct a re ve ry fa s cina ting a s we ll a s us e ful. As trology ha s be e n give n out by the a ncie nt s e e rs pre cis e ly for s uch purpos e s which could he lp me rging of the individua l in the Unive rs a l Cons cious ne s s a nd for this , the knowle dge of K a la P u ru s h a a nd the re la tions hip of the individua l with Him is ve ry funda me nta l. P H Y S IO G N O M Y Z o d ia c a l C o rre s p o n d in g O F KA LA R e g io n s P U R U S HA of S ig n C o rre s p o n d in g H u m a n P a rts C o rre s p o n d in g E ffo rts 'Y'. Arie s He a d S urfa ce of the e a rth conta ining pre cious s tone s a nd yie lding va lua ble mine re ls La te nt Divine C). Ta urus Fa ce Fa rms , S ta ble s , Cows a nd Fore s ts IT. Ge mini Throa t, Bronchia l re gion Ga mbling Hous e s , P le a s ure Ha unts a nd Ga rde ns Ma nife s ta tion of Divine Ene rgy S e lf-s e e king Ene rgy. th e E a rth S p iritu a l Ene rgy ~ m :> ::I 0 !!P . Ca nce r He a rt P onds a nd wa te r fronts Dire cte d outflow Divine Ene rgy &2. Le o Be lly De e p Mounta inous De ns e Fore s ts Initia tion II}. Virgo Na ve l P le a s ure la nds , ple a s ure Rooms of Wome n Forthgoing :Q: ·Libra Inte s tine s Ba za r of a city a boundi!!g of va lua ble s De pth of Involution In.. S corpio P riva te Re gions a bouding in flint or hole s of noxious re ptile s X' S a gitta rius Thighs Ca mps , Ba rra cks conta ining Cha riots , a nd Ele pha nts '1):,. Ca pricorn Kne e s Rive rs a nd othe r Wa te r-a bounding re gions Tria ls * Aqua rius Ca lve s Re ce pta cle s Re nuncia tion P is ce s Fe e t Rive rs . S e a s . a nd s imila r re s e rvoirs of Wa te r Ca ve s , a nd §2 of in Divine m Z Mys te rie s en ~ en e volution, S e x Ene rgy 0 'Tj a ll kinds in Ma te ria lity. ;.:.- ..., en :> ::I P a rts Ene rgizing Withdra wa l Hors e s , of Ve s s e ls in a Hous e othe r S e rpe nt Fire of S e x Ene rgy Tra ns forma tion of M a te ria lity into Divine Ene rgy 0 t"' 0 t;) -< : of a Ne ophyte As ce ns ion to Divine he ights . Ma n be come s a n Initia te a nd the n a n Ade pt. IV w v, CHAP TER 31 A S T R O L O G IC A L S YMB O LO G Y Thos e s tude nts of a s trology who find pre dictions ba s e don pla ne ta ry combina tions a nd the ir dis pos ition a ccording to cla s s ica l te xts difficult to compre he nd a nd mys tifying would dis cove r cons ide ra ble ma te ria l in a s trologica l s ymbols which could be e nlighte ning. The y provide the m e nough s cope for ponde ring ove r the m in orde r to a cquire ba s ic ins ight into the va rious impuls e s ge ne ra te d by the pla ne ts , s igns of the zodia c a nd the luna r ma ns ions or N a k s h a tra s . The s e s ymbols could e ve n throw light on the ir unde rlying ra tiona le . P rope rly unde rs tood, the s e s ymbols could e s ta blis h a n importa nt link be twe e n the e s ote ric re ligions of the world, the hidde n principle s of t:le cos mic ide a tion a nd the e volution of huma n be ings . In a pproa ching a s trologica l s ymbols , it is ne ce s s a rya nd importa nt to re cognis e the ir limita tions a s we ll a s the ir common origin. Ma ny of the s e s ymbols ha ve a ris e n in dive rs e s ocie tie s a nd a t diffe re nt pe riods of his tory. Cons e que ntly, the s e s ymbols would not be ide ntica l in the ir re pre s e nta tion, but ha ving the s a me e s ote ric s ource of the ir knowle dge a ll the a de pts of the world would ha ve the s a me knowle dge to impa rt. S o the oute r e xpre s s ions of a s ign or diffe re nce s in na me s s hould not ma ke a ny vita l diffe re nce in the re a l s ignifica nce of the ba s ic impuls e s de s cribe d by the m. Initia tions in occult mys te ry s chools ha ve the uniform rule s a nd a ll of the m impa rt the s a me wis dom to de s e rving s e e ke rs . As the knowle dge a nd compre he ns ion of the s e e rs ofthe s ubje ct de pe nde d upon the ir s piritua l a tta inme nts a nd the le ve ls of initia tions in the s e mys te ry AS TROLOGICAL S YMBOLOGY 237 s chools s ca tte re din diffe re nt pa rts of the world, the re ha d be e nthe minima l cha nce sof a ny e rror though loca l a nd s upe rficia l va ria tions could be found. The s e s ymbols , a s we ll a s the s e cre ts ma de a va ila ble to the s e e rs a t the s e initia tions conta ine d inbuilt de fe nce a ga ins t the ir vulne ra bility. The s e ca n be unde rs tood by a ny pe rs on a ccording to his own individua l s piritua l unde rs ta nding a nd a tta inme nts on which de pe nds his ins ight. The s e s ymbols ope n va s t pos s ibilitie s for right type of e a rne s ts tude nts but the y ha ve a ls o inbuilt me cha nis m by which the ir a cce s s ibility is de fe nde d a ga ins tthe unwa ry. The s e s ymbols a re the re fore like m a n tra s a nd ta n tra s , obje cts of me dita tion a nd re ve re ntia l us e with a vie w to le a rning s e cre t knowle dge a nd a cquiring powe r ove r na ture . The re a re ma ny kinds of a s trologica l s ymbols . P rima rily the y a re ge ome trica l figure s , na tura l or ma n-ma de figure s , a nd a lle gorica l s torie s wove n a round the m. Re ligious myths ha ve pla ye d a n importa nt role in the de te rmina tion a nd e volution of the s e s ymbols . Diffe re nce s in cultura l a nd re ligious m ilie u influe nce d the ide ntifica tion of a ny s pe cific s ymbol for a ny a s tologica l pla ne t, s igns of the zodia c, or for the lufla r ma ns ions , but a s the e s s e ntia lfe a ture s of the s e ha d be e n impa rte d to a ncie nt s e e rs of a ll la nds a nd a ll time s from the common fount of e s ote ric wis dom, the re could not be a ny re a l va ria tion in the me a ning of the s e s ymbols . Wha te ve r the origin of the s ymbols , a ca re ful s tudy of the s ymbols could the re fore re ve a l the ba s ic cha ra cte ris tics of the a s trologica l impuls e s ra dia ting from the pla ne ts , zodia cs , N a k s h a tra s or a ny othe r a s trologica l de te rmina nts . Wha te ve r could ha ve be e n the a im for s e le cting the s e s ymbols , whe the r na tura l obje cts like lotus , or a pe a rl, ins e cts like cra b or s corpion, a nima ls like bull, or a hors e , or a loin, pla nts like As hwa tha tre e , or ma n-ma de obje cts like a ba la nce or a potte r's whe e l, the e xte rna l a ppe a ra nceof the s e a re s upe rficia l for me dita tive purpos e s in orde r to dis cove r the ir re a l, inhe re nt me a nings ; for unra ve ling the inne r a nd de e pe r s ignifica nce of the s e obje cts in life , s ome time s one ha s to look for the ir s ynonyms , a nd e ve n s e a rch for the s e ve ra l me a nings of the word a nd the wordva lue s of the le tte rs us e d a nd s o on. The guiding fa ctor in the dis cove ry of the ke ys to the me a nings of s ymbolic e xpre s s ions is the cons is te ncy in the ir a pplica tions . Once a pa rticula r ke y is us e d for inte rpre ting the me a ning of a ny s ymbol, it s hould be a ble to throw s imila r light on othe r s ymbols a s we ll whe n s o us e d. In this wa y, de pe nding upon the le ve l of 238 INTRODUCTION TO ES OTERIC AS TROLOGY unde rs ta nding a nd the e xte nt of the e xpa ns ion of one 's cons cious ne s s ,it could be pos s ible to ge t a n ins ight into the hidde n me a nings of s ymbols dire ctly. Approa ching this wa y, the s tude nt could be a ble to intuit the me a ning a s s igne d to the s ymbols by the a ncie nt s e e rs de pe nding upon the ir de pth of unde rs ta nding of the na ture of the obje cts thus us e d. The ir implica tions a re tre me ndous in unde rs ta nding a lche mica l works a s we ll a s Gnos is . In a s trologica l s tudie s of s ymbology, it is he lpful to know the cos moge ne tic philos ophy a s we ll a s the e volution a nd cons titution of ma n. S uch s tudie s whe n re la te d to the s ymbols ofte n re ve a l the ir hidde n me a nings a nd implica tions , which whe n a pplie d in diffe re nt conte xts s how the a ppropria te ne s s of the ir s e le ction. The de pth of re ve la tion de pe nds upon the kind of ke ys one ha s us e d; pro founde r unde rs ta nding of the occult wis dom a nd of the inte rpla y of the fine r force s of na ture yie lds ke ys of more inne r s e cre ts provide d the s e e ke r ha s a lre a dy a tta ine d corre s ponding le ve l of s piritua l unde rs ta nding. Thus , the re ve la tions , ma de a t a ny le ve l ca nnot be a s s ume d to be fina l. Tha t is ve ry true in unde rs ta nding occult s ubje cts like a s trology, a lche my, a nd mythologica l s torie s of va rious world re ligions .' The re a re ma ny kinds of s ymbols , a s indica te d a bove , but he re we propos e to dis cus s a fe w ge ome trica l s ymbols us e d in re la tion to a s trologica l pla ne ts . In dis cus s ing the na ture of pla ne ts , the ge ome trica l s ymbols a re us e ful for the re a s on tha t s ocia l a nd re ligious diffe re nce s in the me a ning of the s e s ymbols in diffe re nt countrie s could be minimis e d cons ide ra bly. But, be ca us e othe r s ymbols ca nnot a lwa ys be ove rlooke d, s pe cia lly whe n the s igns of the zodia c a nd the cha ra cte ris tics of the luna r ma ns ions a re e xa mine d, we s ha ll be re quire d to pa y due a tte ntion to s uch s ymbols a s we ll. Among the ge ome trica l s ymbols , the cros s , the circle a nd the a rrow a re ve ry importa nt. The circle a ppe a rs in va rious wa ys in the s ymbols for S un, Moon, Me rcury, Ve nus , Ma rs a s we ll a s in ma ny othe rs . Almos t a ll the pla ne ts ha ve s ome portion of the circle a tta che d to the m in s ome wa y or the othe r. Cros s a ppe a rs promine ntly in the ca s e of Ve nus , Me rcury, J upite r a nd S a turn.Arrow is conne cte dwith Ma rs a mong the pla ne ts , but in the s igns of the zodia c one finds it linke d with S corpio, S a gitta rius , a nd a mong the N a k s h a tra s a rrow s ymbolis e s Aridra , a nd P urva s a dha . An unde rs ta nding of the s e ge ome trica l figure s a nd how the y a re us e ful in re pre s e nting ce rta in a bs trus e occult force s could e na ble us AS TROLOGICAL S YMBOLOGY 239 to a pply the m to a s tologica l pre dictions . The s e thre e kinds of s ymbols prima rily re pre s e nt ce rta in s ta ge s of cos mic ide a tion a nd the pa th of re turn to the s ource from which e ve rything be ga n. A cros s which is prima rily compos e d of two line s inte rs e cting a t the ir middle points is a ve ry a ncie nt s ymbol re pre s e nting re ge ne ra tion. Ma da me H.P . Bla va ts ky ha s s ta te d tha t the form of the cros s did not origina te with the Chris tia nity, ra the r it wa s known a nd us e d for mys tica l purpos e s thous a nds of ye a rs be fore the chris tia n e ra . According to he r, it forme d pa rt a nd pa rce l of the va rious ritua ls in Egypt a nd Gre e ce , in Ba bylon a nd India , a s we ll a s in China , Me xico, a nd P e ru. It forme d a cos mic, a s we ll a s a phys iologica l (or pha llic) s ymbol. The form of the cros s ha s va rie d cons ide ra bly from one country to a nothe r a nd from one pe riod to a nothe r, a nd its us e ha s a ls o be e n ve ry much diffe re nt. As Ta u, it ha d be e n us e d e ve n a s a ma gic ta lis ma n. But e s s e ntia lly, the cros s is cons ide re d a s a s ymbol of e te rna l life , the four points re pre s e nting s ucce s s ion of birth, life , de a th, a nd immorta lity. As a s ymbol of dua l ge ne ra tive powe r, it wa s la id upon the bre a s t of the Initia te a fte r his 'ne w birth' wa s a ccomplis he d. It wa s va rious ly cons ide re d a s a ma gic s ign s ignifying tha t the ne wly born a de pt ha s a chie ve d his s piritua l birth, ha s e na ble d union be twe e n his a s tra l s oul with his divine s pirit a nd he ha s be e n re a dy to a s ce nd in s pirit to the ble s s e d la nd of light a nd glory. It wa s a s ymbol of the re ve a le d mys te ry of life a nd de a th. It is s a id tha t the B ra h m a tm a , the chie f of Hindu initia te s ca rrie d on his he a d ge a r two ke ys a rra nge d like a cros s to re mind him of this s ymbol. In s ome Buddhis t wors hip pla ce s in Ta rta ry a nd Mongolia , the e ntra nce s of a cha mbe ~, ge ne ra lly conta ining the s ta irca s e le a ding to inne r s hrine s , w.;re orna me nte d with a cros s forme d with two fis he s . In s ome monume nts of Cha lde a , P e rs ia a nd e ve n in India , the re ha ve be e n ins criptions of double or e ight-pointe d cros s . The re is a Ma s onic tra dition tha t S olomon's te mple wa s built on thre e founda tions , forming the 'triple ta u' or thre e cros s e s . A.F. Orcha rd ha s re corde d the s ymbol of cros s e ngra ve d on rocks in Egypt a nd Ce ntra l As ia , while the a ncie nt ca ve te mple s for e xa mple of Ellora , Ele pha nta ,Va ra na s ia nd Ma thura we re cros s s ha pe d.Thus , the unive rs a lity of the s ymbol of cros s would s ugge s ttha t the s ymbol of cros s a s s ocia te d with va rious pla ne ts a nd othe r a s trologica l s igns ca nnot be ove rlooke d a nd cons ide re d unconne cte d with the e s ote ric philos ophy unde rlying this s ign. 240 INTRODUCTION TO ES OTERIC AS TROLOGY The wide s pre a d us e of this s ymbol in a s trology would ma ke one fe e l tha t the s e ve ra l pla ne ts like Ve nus , Me rcury, J upite r, a nd S a turn, (be s ide s s e ve ra l othe rs a bout which we s ha ll dis cus s la te r), mus t ha ve be e n ve ry intima te ly linke d with the e s s e ntia l occult s ignifica nce which this s ymbol in va rious re ligious a nd mys tic tra ditions wa s e xpe cte d to dis clos e . In orde r to dis cove r the s ignifica nce of this s ymbol for our purpos e , it would be us e ful to s he a rits frills a nd s tudy the ce ntra l principle it a ime d to de s cribe . In its ba re s ke le ton, the s ymbol cons is ts of two line s , one horizonta l a nd a nothe r ve rtica l, both inte rs e cting one a nothe r a t the middle . H.P . Bla va ts ky ha s s ta te d tha t the union of S pirit a nd Ma tte r s ymbolis e d a s a n e mble m of Life Ete rna l in S pirit on its a s ce nding a rc a nd in Ma tte r a s the e ve r re s urre cting e le me nt by procre a tion a nd re production a s in a cros s , in which the s piritua l ma le line is ve rtica l whils t the diffe re ntia te d ma tte r-line is horizonta l. Wha t the S a nkhya philos ophy de note d by P ra k riti, the fe ma le counte rpa rt of the cos mic cre a tive e ne rgy, a nd P u ru s h a , the ma s culine p~itive cos mic cre a tive e ne rgy, a re re pre s e nte d by the horizonta l a nd the ve rtica l line s of the cros s thus e xpre s s ing the funda me nta l cos mic ide a tiona l proce s s in e s s e nce .The horizota lline thus s ta nding for H ira n y a g a rb h a , the Golde n Egg, Mothe r Na ture , P s yche in ma n, a nd s o one , conta ins within its e lf a ll the e le me nts a nd a ttribute s , T a n m a tra s , In d riy a s , B h u ta s a nd T rig w ;la s (na me ly R a ja s , S a ttw a a nd T a m a s ) which form the cos mic bricks for the cre a tion a nd e volution of the cos mos a nd the ma n. It is the combina tion a nd pe rmuta tion of the s e tha t the va rious le ve ls of e xis te nce a ris e through which the cons cious ne s s or the S pirit ope ra te s to a chie ve its de s tiny (of divine imma te ria lis a tion or be ing ve ile d unde r Illus ion-Ma ya , a nd the fina l re le a s e , M o k s h a or N irv a n a ). The horizonta l line cons is ts of a toms e a ch of which is impre s s e d with its de s tiny once it is a ctivis e d by the ra dia nce of Divine Thought, the s pirit in ma nife s ta tion; it is like a n ovum a wa iting impre gna tion for the fruition of its inhe re nt, la te nt pote ntia l though by its e lf it is not ca pa ble of fructifica tion. The ve rtica l line is cons ide re d a s P u ru s h a in T a p a s , in pe na nce , which doe s not me a n'ls ola tion, but s e lf-impos e d re s trictions in orde r to fulfil s ome cos mic purpos e . In this proce s s of s e lf-impos e d re s trictions , the Abs olute ha ving diffe re ntia te d its e lf in M o o l, P ra k riti, P rimordia l Ma tte r, a nd D a iv i P ra k riti-P rim o d ia l S pirit, or cons cius ne s s AS TROLOGICAL S YMBOLOGY 241 be gins imme rs ing its e lf in diffe re nt la ye rs of ma te ria l ve ils thus limiting its ca pa bilitie s for functioning in comple te fre e dom. None the le s s , the Cos mic Ma le , the Ve rtica l Line , re ma ins pos itive , cre a tive , without which ma tte r is ine rt. The ve rtica l line in this wa y re pre s e ntsthe pos itive , cre a tive pote ntia l, which ca n be come a ctua lity only in union with ma tte r, the horizonta l line . The Cros s the re fore is a s ymbol of ma nife s ta tive proce s s . It s hows how the Unma nife s t during the ma te ria lis a tion proce s s known a s procre a tion, ge ne ra tion, cos mic ide a tion, a s s uming motion be come s a n e mble m for cos mic e volution. It is for this re a s on tha t the Cros s is s a id to be the S ign of Life , the Tre e of Life , the ha mme r of cre a tion, continua l motion a nd re volution, the whirling of the Gre a t Bre a th, the Invis ible Cos mos of Force s . It is s uppos e d to be the s ymbol of God a s we ll a s a s ymbol of ma n, a s ymbol of s a crifice a nd of cre a tion, of ge ne ra tion a nd re -ge ne ra tion; of life a nd de a th; Re birth a nd Immorta lity; union, s e pa ra tion, a nd re -union; pa s t, pre s e nt, a nd future a nd e te rnity; night, morning; s le e pa nd wa king; ma le a nd fe ma le , a nd a ll the pa irs of oppos ite s , a nd of the a ndrogynous dua lis m of e ve ry ma nife s ta tion of na ture . It is a s ymlJ bl ofthe de s ce ntof S pirit into Ma tte r a s we ll a s the Fa ll of ma nkind into ge ne ra tion. Ha ving dis cus s e d the va rious implica tions a nd re pre s e nta tions of the s ymbol, A.F. Orcha rd ha s ve ry rightly s ta te d: "The Cros s is the s ymbol of the S un, Moon a nd P la ne ts . It is a t one a nd the s a me time S piritua l, phys ica l, cos mogonica l, a nthropologica l a nd ma gica l, with s e ve nke ys to its inne r me a ning. This compound ke y conta ins the s e ve ngre a tmys te rie s of cos mos .It is the Alpha a nd Ome ga of unive rs a l cre a tion, the Force e volving from pure S pirit a nd e nding in gros s ma tte r. It a pplie s to me a s ure s ,a nima l re production, ge ome try, numbe rs , a s tonomy. Whe n the s ymbol of Cros s is s tudie d unde r a s trology, one will dis cove r ma ny pos s ible ke ys in orde r to compre he nd the e s s e ntia l na ture a nd a ttribute s of the a s tologica l force s re pre s e nte d by the va rious pla ne ts , s igns of the zodia c a nd s o on. The s e ke ys a re be s towe d to the s tude nts only a t diffe re nt de gre e s ofInitia tion in Mys te ry S chools which is he dge d with rigorous conditions of ple dge s a nd proba tions . As long a s the s e re a l ke ys a re not a va ila ble , one will ha ve to-be conte nt with wha te ve r is a va ila ble intuitive ly. This pre limina ry pre ca ution is a pplica ble e ve n in the ca s e of othe r s ymbols , s uch a s the circle a nd the a rrow. 242 INTRODUCTION TO ES OTERIC AS TROLOGY It is ve ry difficult to e s ta blis h the s e que nce be twe e n the e volution of cycle a nd cros s s ymbols . In ma ny wa ys , both ca n be s tudie d a s a s imulta ne ous proce s s in cos mic ide a tion. Howe ve r, one ma y s a y tha t the cycle s ymbol is le s s s ophis tica te da nd is dire ct e xpre s s ionof s ome prime va l proce s s of the cos mic ma nife s ta tion. Circula rity in a n obs e rva tion is a n indica tion of s ome orde r in the pe rce ptive inte llige nce . In it, the re is ha rmony, re la tions hip a nd re fe re nce to the ce ntre from which the curving contour s e e msto ha ve a ris e n. More ove r, in na ture the re is no s tra ight line which could be dire ctly a nd na tura lly re cognis e d by a n individua l. Only a t a la te r s ta ge of inte llige nt conte mpla tion, whe n hypothe tica l re la tions hips a nd thought proce s s e s we re s upe rimpos e d on va rious obs e rva tions tha t one be gins to think of s tra ight line s (of which the Cros s is ma de ). In ma n's inne r e xpe rie nce s , in e xpre s s ion of na ture 's move me nt s uch a s the flight of birds a nd growth of tre e s or the flow of rive rs , the move me nt of the S un, Moon, s ta rs a nd the ga la xie s , the re is circula rity ra the r tha n line a r move me nt. Ma n from the e a rlie s t time s ha s re cognis e d na ture a nd its ope ra tion a s conne cte d with circle while s tra ight line s compos ing tria ngle s , he xa gra ms a nd othe r ta ntric figure s e volve d la te r in orde r to e s ta blis h control ove r na ture 's fine r force s . The s e ha ve be e n the e xpre s s ions of ma n's conque s t (a nd unde rs ta nding) of Na ture . Thus , whe ne ve r ma n re a lis e d the gre a tne s sof Na ture , he be ga n to think in te rms of cycle s ; whe ne ve r ma n thought of his own s upre ma cy, he us e d s tra ight line s a nd the ir va rious combina tions . For tha t ve ry re a s on, proba bly, from the e a rlie s t da wn of his tory, the Abs olute , Incogniza ble , the S upre me , the Divine Unity, the Cos mic Rhythm a nd s uch othe r phe nome na we re e xpre s s e d by circle s . In tha t s e ns e , one could cons ide r the circle a s the prima ry s ymbol of cos mic ide a tion. A circle cons is ts of a ce ntra l point a nd the circumfe re nce ; both toge the r form a unity. Eve n the circums cription of the oute r ring only, by its e lf, could ma the ma tica lly de te rmine the loca tion of the ce ntra l point. S o whe ne ve r the ring ofthe circle is de s cribe d a s a s ymbol, it a s s ume sthe -e xis te nce of a ce ntra l s ource but the ve ry fa ct tha t the ce ntra l point is droppe d s ignifie s a purpos e which for ge ne ra l purpos e re fe rs to the a re a cove re d ra the r tha n the unity pre va iling be twe e n the ce ntre a nd the circumfe re nce , tha t is , the cre a tor a nd the cre a tion. A circle is divine unity, from which a ll proce e ds , whithe r a ll re turns . H.P . Bla va ts ky ha s AS TROLOGICAL S YMBOLOGY 243 re corde d the s e two s ymbols , na me ly the circle a nd the circle with its ce ntre , a s the two e a rlie s t re pre s e nta tions of the cos mic indica tion. S he s a id : "An Archa ic Ma nus cript-a colle ction of pa lm le a ve s ma de impe rme a ble to wa te r, fire , a nd a ir, by s ome s pe cific a nd unknown proce s s --is be fore the write r's e ye . On the firs t pa ge is a n imma cula te white dis c within a dull bla ck ba ckground. On the following pa ge , the s a me dis c but with a ce ntra l point. The firs t, the s tude nt knows , re pre s e nts cos mos in Ete rnity, be fore the re a wa ke ning of s till s lumbe ring Ene rgy, the Ema na tion of the world in la te r s ys te ms . The point in the hithe rto imma cula te dis c, S pa ce a nd Ete rnity in P ra la ya , de note s the da wn of diffe re ntia tion. It is the P oint in the Munda ne Egg, the Ge rm within which will be come the Unive rs e , the ALL, the boundle s s , pe riodica l cos mos , a Ge rm which is la te nt a nd a ctive , pe riodica lly a nd by turns . The one circle is divine Unity, from which a ll proce e ds , whithe r a ll re turns ; its circumfe re nce indica te s the a bs tra ct, e ve r incogniza ble P re s e nce ,a nd its pla ne , the Unive rs a l S oul, a lthough the two a re one ." From this , it could be s e e n the a ppropria te ne s s of the s yItlbol for the S un, which in its mys te rious s ple ndour is the S upre me a s fa r a s huma n be ings a nd the ir world a re conce rne d. It is s a id tha t the circle is the de limita tion of the a re a for ma nife s ta tion, which in fa ct s hould be the firs t thrill in the Unma nife s t Abs olute while e nte ring into T a p a s , pe na nce ,for ma nife s ting the cos mos from within its e lf, a nd the Circle with the point in it, the firs t diffe re ntia tion of the Abs olute s o tha t it be come s the prime s ource of vis ible e xis te nce ; "Aditi in THAT". The s ymbol ofthe S un is not me re ly a phys ica l re pre s e nta tion of the vis ible pla ne t, but it de s cribe s the e s ote ric e volutiona ry impuls e tha t le d to its ma nife s ta tion. Othe rwis e , the point in the ce ntre in the s ymbol of the S un would ha ve no me a ning. In cons ide ring the s ymbols like the cycle a nd the circle (tha t is , cycle with a ce ntra l point), one ha s to re cognis e tha t the ide a tion of the a bs olute in its unma nife s t s ta te to the ma nife s t s ta te is a ve ry comple x proce s s which tra ns ce nds the inte llige nce of the highe s t a de pts . A ponde ring ove r the S un s ymbology tha t is , the circle with a ce ntra l point, would give s ome unde rs ta nding of this proce s s . The obje ctifica tion of the s ubje ctive pote ntia l e xpre s s e da s the s we lling of the Mothe r Na ture in its multifa rious forms , motion e xpre s s e d a s time a nd dura tion a s we ll a s involve me nt in diffe re nt pe rmuta tions a nd combina tions of form a nd 244 INTRODUCTION TO ES OTERIC AS TROLOGY motion re s ulting form the ba s ic qua litie s of a ttra ction a nd re puls ion, the s e thre e though dis s imila r for our compre he ns ion a nd in the ir re s ults a re ba s ica lly thre e re s ults of one a nd the s a me ide a tiona l cha nge . P ola ris a tion is a n a ct which ca us e sa ll the s e , but the a ct of pola ris a tion its e lf is dua l in na ture . In the proce s s of Unma nife s t be coming ma nife s t, the s ubje ctive be coming obje ctive , the s e xle s sbe coming the ma s culine a nd the fe minine , the a ct of pola ris a tion, a ttra ction a nd re puls ion, a s we ll a s motion occur s imulta ne ous ly. Thus the ma nife s ta tion of the ce ntra l point, or the a ct of ce ntra lis a tion of the a tte ntion of the Abs olute a rous e s ma ny of the complica te d ne twork of force s . The move me nt in the point e xpos e d a s a line --horizonta l a nd ve rtica l-be gins to move a s a line in a line a r dime ns ion but, a s a pla ne , s o to s a y, the bla de s of ma s culine a nd fe rmine force s be gin to pe rva de without a ny hindra nce in diffe re nt dire ctions . The cos mic pa rticle s cons tituting the s e bla de s or the pla ne s a re e a ch s urcha rge d with ce ntripe ta l a nd ce ntrifuga l e ne rgy-pa rticle s which ca us e a ttra ction be twe e n the pos itive (ma le ) a nd the ne ga tive (fe ma le ) force s , tha t is , be twe e n the ve rtica ~a nd the horizonta l e ne rgy-e ma na tions which be ing dra wn in love re la tions a re s imulta ne ous ly thrown in re puls ion or in ha te re la tions . Thus , a pe re nnia l wa r be twe e n the s o ca lle d gods a nd no-gods a nd, a kind of ba la nce or ha rmony, is e s ta blis he d be twe e n the dive rs e force s . Only whe n the unre s tricte d motion of the s e force s is circums cribe d by conce ntra ting on a nyone point, on the e xte nding or e xpa nding bla de s of e ne rgy-pa rticle s tha t the s e force s be gin whirling round the ce ntre to ma ke it fina lly a s phe re ra the r tha n a circle . In fa ct, wha t the s ymbol s hows a s a circle is a s phe re which for re pre s e nta tiona l purpos e is s hown a s a circle . This a pproa ch would s how the a ptne s s of the s ymbol of a circle for the S un be ca us ethe phys ica l S un ha s a ls o a de finite qua lity of ke e ping the va rious globe s a t a dis ta nce while ke e ping the m within its zone of gra vita tiona l pull thus fina lly ma inta ining a be a utiful ha rmony in the s ola r s ys te m. But for a s trologica l purpos e , we ha ve to pe ne tra te de e pe r in the s ymbology in orde r to dis cove r the a ttribute s of the pla ne ts which ha ve be e n a s s igne d full cycle or a pa rt of it. It is now not difficult to re cognis e tha t a point ha s two ma in prope rtie s ; one , it is the s we lling of the inne r without thus tha t which is within, unma nife s t, be come s e xte rna l, ma nife s t, pe rva s ive a nd is e xpre s s e d a s the circUll1fe re nce . In a ctua l life , the point AS TROLOGICAL S YMBOLOGY 245 re pre s e nts the qua lity of ge ne ra tions : it e na ble s the divine pote ntia l in ma n to flowe r which unde r fa voura ble conditions e xpa nds in a ll dire ctions . S e cond,it is the point which ca n s us ta in a nd provide the ne ce s s a ryimpe tus for e ve ry line a r move me nt, whe the r horizonta l or ve rtica l. The e xis te nce of point toge the r with the circumfe re nce s hows the s we lling of S pirit a nd of va rious othe r kinds of e ne rgie s , pos itive a s we ll a s ne ga tive , but witllin the re s tricte d fie ld of a ctivity. As a s ymbol of the S un, this s ign s ugge s ts inte ns e a ctivity, both phys ica l a s we ll a s in the re a lm of thought a nd inte llige nce , the ne ga tive influe nce is fe lt by wa y of a nge r; de s tructive te nde ncie s , frus tra tion; the re could a ls o be gra ce a nd irre s is tible cons tructive impuls e s a long with s e ve re urge to de s troy. The circumfe re nce is a lwa ys a limita tion to the urge of the point in the ce ntre to grow. Ke y words of this s ymbol could be cons ide re d s p o n ta n e ity tha t which is within is s we lling without, tha t which is s u b je c tiv e is b e c o m in g o b je c tiv e , th e re is e x p a n s iv e n e s s , p e rfe c tio n , a ttra cting a nd re pe lling s imulta ne ous ly, fru s tra tio n if pe rs ona l e xpa ns ion is obs tructe d. , While a cycle is a n inte gra l whole (he re we a ;~ thinking only of the cycle , tha t is , the circle without the ce ntra l point), it is re pre s e nte d e ve n a s a s e rpe nts wa llowing its ta il, or the Tibe ta n Ma nda I, of which P rofe s s or Ca rl Gus ta v J ung ga ve much promine nce . It is a ls o s e e n a s rhythmic move me nt, pe riodicity, cyclic ris e a nd fa ll, a nd the dime ns ions of a ctivity e xte nding from the highe s t re a lm of ma nife s ta tion to the lowe s t de pth of he ll. It is the unive rs a l life . But, the diffe re nt portions of the circumfe re nce ha ve ra dica lly diffe re nt cha ra cte ris tics , a s the cycle tha t re la te s the he a ve n a nd the he ll in one cha in will ha ve its diffe re nt links touching diffe re nt portions of this ma nife s ta tion. The dis tinguis hing fe a ture s of the diffe re nt s e ctors of the circula r a rc a re importa nt be ca us e in s e ve ra l pla ne ts which a re quite diffe re nt form one a nothe r diffe re nt portions of the a rc a re a s s ocia te d. In Me rcury, the a rc move s from le ft to right in a n upwa rd dire ction, while in the ca s e of J upite r it is tha t portion of the a rc which is moving from right-ha nd s ide of the cycle upwa rds ; in the ca s e of S a turn two a rcs of the cycle a re joine d in a ve ry diffe re nt ma nne r. Unle s s we a re a ble to ge t a n ide a of the s pe cia l fe a ture s of the s e a rcs , the s ymbolis m of the s e pla ne ts could not be ve ry e nlighte ning. For this re a s on, if we follow the cyclica l move me nt of the circle ca re fully, we s ha ll find tha t the uppe r a rc is the move me nt of the s pirit towa rds imma te ria lis a tion while the a rc 246 INTRODUCTION TO ES OTERIC AS TROLOGY conca ving le ft-wa rd is conne cte d with the involutiona ry move me nt of the S pirit whe n it is incre a s ingly e mbe dde d in ma tte r. The lowe r s e ctor of the circula r a rc s hows the S piritwa rd urge a fte r the imma te ria lis a tion proce s s is ge tting s a tura te d. The a rc conve xing rightha nd s ide re pre s e nts the re turn move me nt of the a rc, of the home wa rd journe y of ma tte r, or the re le a s e of S pirit from the s ha kle s of gros s la ye rs of ma te ria lis a tion. The s e s e ctor-wis e divis ions be come ve ry importa nt whe n we e xa mine the ir a s s ocia tion with Me rcury, S a turn, J upite r a nd s uch othe r pla ne ts or with the s igns of the zodia c. S o fa r we ha ve s e e n the de ta ils of a cycle , a circle , a cros s but the s ignifica nce of a n a rrow, which a ppe a rs only in the ca s e of Ma rs a mong the pla ne ts but in s e ve ra l ca s e s of the zodia c a nd N a k s h a tra s we ha ve not ye t e xa mine d the s ignifica nce of the ir s ymbols . In M u n k a k o p a n is h a d , the s ignifica nce of a rrow a s one -pointe d huma n e ffort ha s be e n s poke n of. Almos t in a ll pa rts of the a ncie nt world, a rrow wa s the s ymbol of ma nly qua litie s whe re by ma n could a chie ve s ome thing not ordina rily ~ " pos s ible for ordina ry individua ls . In the Upa nis ha d me ntione d a bove , the dis ciple is urge d to s hoot his a rrow pointe dly a nd with a tte ntion a nd conce ntra tion to his ultima te proge nitor, the Atma n, a nd for this purpos e de ta ile d a lle gorica l re fe re nce s ha ve be e n ma de . Arrow is prina rily a n ins trume nt for a chie ving noble a ims a s we ll a s for punis hing the wicke d, or for de fe nding one s e lf. It is a n ins trume nt ne ce s s a ry to e xpre s s one 's prowe s s . Arrow is prima rily a pointe d e ffort towa rds a n obje ct which ha s to be hit, a tta ine d, brought unde r s ubjuga tion a s a re s ult of one 's conce ntra te d a nd controlle d a tte ntion produce d a nd powe r. The s e a re the qua litie s whe n ra dica l a nd importa nt cha nge s occur in the e volving e ntity. N o te : A d e ta ile d d is c u s s io n o n a s tro lo g ic a l S y m b o ls in V e d ic A s tro lo g y s y m b o ls is g iv e n in o u r s tu d y o n M y th s a n d (P a s s a g e P re s s , U .S .A .) CHAP TER 32 NAKS HATRAS : THE TWENTY S EVEN WIVES OF THE MOON Ble s s e d is he tha t re a de th, a nd the y tha t he a r the words of this prophe cy, a nd ke e p thos e things which a re writte n the re in: for the time is a t ha nd. The Re ve la tion: 1.3 One of the mos t a bs trus ethough ve ry re wa rding ha s be e n the s ubje ct of N a k s h a tra s , or the Luna r Ma ns ions , which ha ve a cquire d s uch a n outs ta nding s ignifica nce in the Hindu a s trology tha t it ba s e d on the m a lmos t a ll the ir a s trologica l prognos tica tions . The s ubje ct ha s inde e d be e n ve ry a ncie nt. In a lmos t a ll the a ncie nt civilis a tions whe re a s trology ha d pla ye d a n importa nt role , the s ubje ct wa s known a nd due cre dit give n to the m. The Chine s e ha d known the m unde r the na me of h s iu , four of which divide d the s ky into qua dra nts ,we re known a s fa r ba ck a s the 14th ce ntury be fore Chris t while the knowle dge of the 23 one s me ntione d in Y iie h Lin g ha s be e n tra ce d ba ck to the 9th ce ntury be fore Chris t. Eve n in Me s opota mia , the s ys te m of the Luna r Ma ns ions wa s known to the a s trologe rs . As fa r a s India is conce rne d, the e xis te nce of this knowle dge ha s be e n tra ce d ba ck upto the pre -Ve dic pe riod, which a ccording to s ome a uthority ta ke s the s ubje ct a tle a s tto 25,000 ye a rs a go. Its re corde d his tory ca n be found in the A th a rv a V e d a , which ga ve a comple te lis t of the N a k s h a tre s , but wha t is more importa nt is not me re ly the re corde d his tory of the ir nome ncla ture , but the ir va rious a s s ocia tions a nd re la tions hips with cos mic de itie s who pla ye d the ir dis tinctive role in the cos moge ne s is . 248 INTRODUCTION TO ES OTERIC AS TROLOGY This a s pe ct of the s ubje ct ha s howe ve r re ma ine d ve ry much ve ile d, proba bly be ca us eits knowle dge could re ve a l ce rta in a s pe ctsofthe cre a tive phe nome na which a re s us ce ptible to much a bus e .A s tudy of the s ubje ct in its cos moge ne tic pe rs pe ctive by unra ve lling the prima ry cha ra cte ris tics of the s e N a k s h a tra s with the he lp of India n mythology, me tha phys ics , re ligion a nd e thics could proba bly dis clos e a more intima te re la tions hip e xis ting be twe e n huma n individua ls a nd cos mic force s . The va rious propitia tory·pra ctice s a s we ll a s a s trologica l guida nce to diurna l a nd othe r munda ne a ctivitie s include d unde r the K a rm a K a n d a of the Hindu e thics a re e s ta blis he d on the ba s is of this re la tions hip. The Hindu a s trology, a nd s pe cia lly the topic of N a k s h a tra s a re s o much intima te ly conne cte dwith the s ys te m ofIndia n philos ophica l thought tha t the ir prope r unde rs ta nding would ne ce s s a rily re quire a n intima te knowle dge of e s ote ric implica tions of va rious Hindu mythologie s . S .M. Ahme d Ha s hiny ha s ve ry rightly e mpha s ize d tha t the India n a s trology, re ligion, a nd mythology a re s o much mixe d up tha t it is not pos s ible to s e pa ra te the m. The e ntire a s trologica l nome ncla ture is s ymbolic. The Hindu a s trology ha s a s s igne d s o much importa nce to the va rious d e v a s , a nge llic hos ts ,a nd the pla ne ta ry re ge nts tha t the prognos tica tions a re ne ve r cons ide re d in is ola tion of the e te ma llife of the individua l. The ce le s tia l hos ts e ve r-a ctive in dis cha rging the ir divine re s pons ibilitie s bring out the la te nt de s tiny of individua ls , a s we ll a s tha t of the s ocie ty, na tions , mothe r e a rth, s ola r s ys te m a nd the cos mos . In this conte xt, the a ffirma tion of Eli ph a s Le vi tha t "God s ows the ide a of the Infmite , a nd the ra ys of the S uns bring to birth the ge rms a ccording to the P la n", is ce rta inly ve ry a ppropria te . The proce s s of Cos mic Ide a tion, the tra ns mis s ion of the Ide a to the pla ne ta ry re ge nts , from the m to the te rre s tria l s ys te m a nd the n, to the huma n individua ls is inde e d a ve ry complica te d one which could be e ffe <;tive ly e xpla ine d only in the la ngua ge of a lle gorie s , mythologie s a nd s ymbols . An a tte mpt ha s be e n ma de he re to indica te the s ignifica nce of Hindu N a k s h a tra s in the ir wide r conte xt on the ba s is of s uch corre la tions . N a k s h a tra is a s a ns krit word e xpla ine d in ma ny wa ys . H.P . Bla va s ts ky thought it to cons is t of n a k s h a (= to a pproa ch) a nd tra (=to gua rd) which implie d tha t the s e luna r a s te ris ms we re the a bode s of gods de vote d to gua rding a nd guiding the cos mic, s ola r, diurna l a nd te rre s tria l e volutions . From its root-de riva tive , the word howe ve r me a nt the 250 INTRODUCTION TO ES OTERIC AS TROLOGY de ve lopme nt. The s e vibra tions a ls o a ffe ct the cos mos during the cours e of its e volution from its e a rlie s t ma nife s ta tion to dis s olution. As fa r a s our globe is conce rne d, the Moon ha s a s pe cia l s ignifica nce a nd a s much for the e a rth a nd its inha bita nts , the re la tions hip be twe e n the Moon a nd the N a k s h a tra s is of gre a t cons e que nce . To e na ble the s tude nts to compre he nd the prima ry cha ra cte ris tics of va rious N a k s h a tra s , the y ha ve be e n cla s s ifie d in a s ynoptic wa y in T a b le 1 which a t the fa ce of it ma y look ve ry ba ffling. The informa tion give n in this ta ble tre a ts the N a k s h a tra s a s ifthe y a re huma nbe ings living in a tra ditiona l Hindu s ocie ty with the ir va rious s ocia l a nd functiona l s tra tifica tion, but the s e tra its s hould be cons ide re d a s s ome of the clue s for the unde rs ta nding of the ir e s ote ric na ture . It is inte re s ting to note tha t ma tching horps cope s for ma rita l compa tibility, prognos tica tions re ga rding re cove ry of los t prope rty a nd s ugge s tions re la ting to a us picious time for comme ncing a journe y, hous e cons truction a nd s uch othe r a ctivitie s ba s e d on the s e cha ra cte ris tics of the N a k s h a tra s work out a dmira bly we ll. The wide r pe rs pe ctive o fN a k s h a tra s is give n in the dia gra m which a tte mpte d to s how the re la tions hip of the s e N a k s h a tra s with othe r e volutiona ry force s . The dia gra m s hould be ta ke n me re ly a s s ugge s tive me a nt to s implify s e ve ra l complica te d re la tions hips a nd to compre s s s ome da ta for the ir imme dia te vis ua l re fe re nce . In this dia gra m, the ma in e mpha s is ha s be e n to s how the re la tions hip be twe e n the a s te ris ms a nd the thre e Ba s ic Attribute s , na me ly, R a ja s (Activity), T a m a s (Ine rtia , Ignora a ce ) a nd S a ttw a (Ha nnony, Es s e nce )which re gula te d a ll the a cclivitie s of the unive rs e . As the Hindus ha ve a we ll inte gra te d a pproa ch to occult ma tte rs , the Ve da ntic vie w of cos moge ne s is forms a n e s s e ntia l pa rt e ve n of a s trology. In orde r to s how this re la tions hip, the dia gra m is s e t on the ge ne ra lba ckground of Cre a tive Illus ion--Ma ya -which ha s be e n de picte d a s the a ll pe rva ding Da rkne s s , which is born of Ignora nce , a v id y a . The re la tions hip be twe e n M a y a a nd ma nife s ta tion ha s be e n ca re fully de s cribe d by S a nka ra cha rya , the gre a te s t e xpone nt of Adwa it Ve da ntic philos ophy ofIndia who live d in Firs t Ce nture B.C,. He s ta te dtha t A v id y a (Ne s cie nce ) or M a y a , ca lle d a ls o the Undiffe re ntia te d Ene rgy, is the powe r of the Lord. It is without be gining, is ma de up of the thre e G u n a s (a ttribute s ) a nd is s upe rior to the e ffe cts (a s the ir ca us e ). It is to be infe rre d by one of cle a r inte lle ct only from the e ffe cts . It produce s cre a tive illus ion of ma ny kinds . It is a v id y a which brings forth the whole unive rs e . This unive rs a l NAKS HA TRAS : THE TWENTY S EVEN WIVES OF THE MOON 251 s hown in D ia g ra m I diffe re ntia ting its e lf into the thre e Ba s ic Attribute s of S a ttw a , T a m a s a nd R a ja s which in turn a re furthe r re a rra nge d a ccording to the ir a ffinitie s with the 27 luna r a s te ris ms . The s e a s te ris ms in the ir s e conda ry circula tory motion a ga in re a lign the ms e lve s with the s e Ba s ic Attribute s thus the re could be rings within rings ; e a ch a ttribute ha ving tra its of a ll the othe r a ttribute s in the ir s e conda ry,te rtia tory a nd s ubs e que ntdiffe re ntia tions . c a u s e -M a y a -is The dia gra m s uffe rs from two ma jor s hortcomings : Firs t, the twodime ns iona l dia gra mma tic re pre s e nta tion of a multidime ns iona l re la tions hip, be s ide s le a ving a s ide ma ny s ignifica nt fine r a s pe cts of the s ubje ct, ine vita bly ma ke s the e ntire re la tions hip ve ry crude a nd ove rs implifie d. S e cond, the s e a s te ris ms , be s ide s the ir re la tions hip with the thre e Ba s ic Attribute s , a re a ls o ve ry intima te ly linke d with the four prima ry motiva tiona l impuls e s , na me ly; D h a rm a (righte ous ne s s ), A rth a (we a lth, s e lf-ce ntre d cons ide ra tions ), K a m a (pa s s ion, s e x), a nd M o k s h a (libe ra tion). The s e impuls e s do not dire ctly a ris e from the thre e Attribute s , but the y e nte r the luna r a s te ris ms from a ltoge the r a ne w dime ns ion. The s e ha ve not be e n s hown in the dia gra m, but this ma y be note d tha t the a s te ris ms ha ve be e n a ls o ca te goris e d into the four prima ry impuls e s a s give n be low. D ia g ra m I howe ve r give s the na me s of pre s iding de itie s , cha ra cte ris tic s ymbols , pla ne ta ry lords hips of a s te ris ms a s a whole a s we ll a s of the ir four qua dra nts . C a t e g o ris a t io n o f L u n a r A s t e ris m s in t o F o u r P rim a ry M o t iv a t io n a l Im p u ls e s Dha rma Artha Ka ma Moks ha As hwini P us hya As hle s ha Vis ha kha Anura dha Dha nis htha S a t-Bhis a g Bha ra ni P una ra va s u Ma kha S wa ti J ye s tha S hra va na P urva -Bha dra pa da Krittika Aridra P urva -P ha lguni Chitra Moola Rohini Mriga s hirs ha Utta ra P ha lguni Ha s tha P urva -As ha dha Utta ra -As ha dha Re va ti @ @ Utta ra -Bha dra pa da Abhijit wa s a n a s te ris m cons ide re d a mong the m pre s ide d ove r by Bra hma , the Cre a tor of the Unive rs e , with which e ve n dIe Lord Kris hna a s s ocia te dhims e lf, but la te r on, for s ome unknown e s ote ric re a s on,it wa s droppe dout a nd now only 27 a s te ris msa re ta ke n into a ccountfor a s trologica l purpos e s . 252 INTRODUCTION TO ES OTERIC AS TROLOGY During re ce nt ye a rs , s pe cia lly a s a re s ult of the a dva nce ma de in a s tronomy, much controve rs y ha s a ris e n conce rning the va lidity of " fIxe d" zodia cs a nd the re by inva lida ting the Hindu a pproa ch, a nd the re by urging the ne e d for pe riodica l re a djus tme nts but the Hindu a s trology is ba s e don a s ys te m of 'fIxe d' zodia c whe re in a s trologica l s igns corre s ponde d to the a s tronomica l cons te lla tion of the s a me na me . The zodia c, unde r this s ys te m, ha s for its s ta rting-pbint Arie s 0° in the s a me cons te lla tion. As long a s the be ginning points of the luna r ma ns ions , the s igns of the zodia c, a nd of the ve rna l e quinox s ynchronis e d with one a nothe r, no dis cre pa ncy be twe e n the two s ys te ms , na me ly, thos e ba s e d on the 'fIxe d' zodia cs a nd thos e on 'moving' zodia cs wa s e xpe cte d. But a s s oon the s hift in the s ola r s ys te m ca us ing wha t is known a s "pre ce s s ion" of the e quinox occurre d, the s ynchronis a tion be twe e n the thre e wa s dis turbe d. The point of inte rs e ction of the ce le s tia l horzon a nd the pa th of the e cliptic cons ide re d a s the firs t point of the zodia c unde r the moving zodia cs s hifts by a bout le s s tha n a minute e ve ry ye a r. The s low re trogra de motion of the e quinoctia l point a long the e cliptic ra dica lly a lte rs the re la tions hip. Wha t wtls the firs t point of the third luna r me ns ion a fe w thous a nds ye a rs ~o be ca me gra dua lly the be ginning of P is ce s la te r on. The pre cis e ma gnitude of this s hift ha s a ls o re ma ine d a ve ry controve rs ia l point. In orde r to ha ve a cle a re r pe rs pe ctive of the Hindu a s trology, it will howe ve r be ne ce s s a ry to ha ve a corre ct a ppre cia tion of both, the e ffe ct of the s hifting s igns a s we ll a s of the pre cis e de gre e of pre ce s s ion. This is importa nt be ca us ethe Hindu s ys te m de pe nde d ve ry much upon the Ma on's pos ition in a N a k s h a tra which s e ts the pe riodicity of e ve nts in the life -his tory of a pe rs on. But the fIxa tion of this point is conne cte d with de te rmina tion of the pre cis e ma gnitude of the pre ce s s ion. S .M. Ahme d Ha s hmy ha s ve ry we ll a na lys e d the diffe re nce s be twe e n the s ide re a l a nd the tropica l zodia cs . He ha s indica te d tha t the whole re gion de fine d by the group of s ta rs known a s P le ia de s or K rittik a , the third Luna r Ma ns ion, lie s wholly in the a s tronomica l s ign of Ta urus a nd not pa rtly in Arie s a s cla ime d by the s ide re a l zodia c of the re gula r s ize . Anothe r gla ring e xa mple of the s a me cha ra cte ris tic is indica te d by S corpio. This a s tronomica l cons te lla tion ha s thre e s ub-cons te lla tions : the he a d is known a s A n u ra d h a (0 or f1 S corpii), the he a rt a s J y e s th a (Anta re s X or S corpii), while the ta il is M a a ia (A S corpii) whe re a s the a s trologe rs ha ve a lwa ys ba s e d the ir prognos tica tions on the a s s umption tha t M a a ia NAKS HATRAS : THE TWENTY S EVEN WIVES OF THE MOON 253 forme d e ntire ly a pa rt of S a gitta rius . On the ba s is of s uch s pre a d-outs ta king into a ccounts the va rying ma gnitude s of A y a n a m s a or the de gre e of pre ce s s ion, Ahme d Ha s hmy ha s s hown tha t the Hindu a s trologica l a s te ris ms , or the N a k s h a tra s , a re not ide ntica l with a s tronomica l cons te lla tions . Ahme d Ha s hmy ha s rightly conclude d tha t the Hindu's a s trologica l nome ncla ture is s ymbolic: "The a s trologica l nome ncla ture is give n not be ca us ethe y a re re fe rre d to a fra me of fixe d s ta rs but be ca us e of the ir intrins ic s ymbolic importa nce ". The Hindus a lwa ys be lie ve d tha t the de ity pre s iding ove r a N a k s h a tra a s the mos t importa nt influe nce , a nd not the a s tronomica l s ta rs in the a s te ris ms .It would be e rrone ous to be lie ve tha t the India n s e e rs did not know the occurre nce of pre ce s s iona l motion ca us e dby the gra vita tiona l force of the S un a nd the Moon upon the e a rth. In fa ct, the y ha d the knowle dge of twe lve A d ity a s , the S uns a nd we re a wa re of s e ve ra l type s of gra vita tiona l force s be ing e xe rte d on our te rre s tria l globe . As a re s ult of the s e influe nce s , the y ha d worke d out the de ta ils of the pe rturba tion of the P ola r Axis a s we ll a s of the s wing of the s a me in a circula tory motion ca us ing gre a t ca ta clys mic a nd ge ologica l cha nge s be s ide s va rious t5the rmove me nts of the s ola r s ys te m s pre a ding ove r millions a nd billions of ye a rs known a s M a n a v a n ta rs a nd K a /p a s of which the mode m a s tronome rs know ve ry little . S ome of the "ima gina tive s pe cula tions " ofthe a ncie nt Hindu s e e rs a re ge tting vindica te d by re ce nt s cie ntific e xplora tions a nd s tudie S : F r n : e xa mple , Dr. He nry P ra tt, M.D. in his P ric ip ia N o v a A s tro n o m ic a pos tula te d the e xis te nce of four S uns , including one a s the P ola r S un on the P ola r Axis be s ide s othe r thre e which a re on the s a me a s tronomica l pla ne a s the phys ica l S un tha t we s e e e ve ryda y. Dr. P ra tt's e qua toria l, pola r a nd the ce ntra l s uns a re ye t hypothe tica l infe re nce s unconfirme d by s cie ntific obs e rva tions . Eve n his cons lus ions ha ve not be e n give n a s much s e rious cons ide ra tion a s the y de s e rve d. The hypothe s e s of Dr. P ra tt a re ba s e d on known occurre nce s whos e e xpla na tions ha ve not be e n forthcoming s o fa r in a s a tis fa ctory ma nne r, but he cla ime d tha t thos e une xpla ine d phe nome na could be e ffe ctive ly e xpla ine d on the ba s is of the influe nce s e xpe cte d from the s e thre e a dditiona l S uns which he pos tula te d. Once Dr. P ra tt's conclus ions a re prove d a nd a cce pte d by the s cie ntis ts , the he lioce ntric s ola r s ys te m could be libe ra te d from its pre s e ntfixe d a xis , a nd the whole s ys te m would be come a cos mic itine ra nt whos e pre s e nce in a ny known come r of the cos mos would be me re ly a ma tte r of te mpora ry e xpe die ncy. Whe n this is re a lis e d one could we ll ima gine tha t the vis ua l s ynchronis a tion of ce rta in 254 INTROntJ CTION TO ES OTERIC AS TROLOGY pla ne ta ry re la tions hips would be only te mpora ry a nd in orde r to unde rs ta nd the ba s ic impuls e s which the y ra dia te d one will ha ve to s tudy ce rta in othe r s ource s of e ne rgy ca us a tion. In orde r to e xplore s uch a pos s ibility, one will ha ve to de ny the propos ition tha t the a s trologica l influe nce s flow from a pa rticula r s ta r a s s uch. The Hindu s ys te m of a s trology is ve ry e mpha tic in de nying s uch ca us a l re la tions hips . In s uch a n e ve nt, the s ignifica nce of pre ce s s ion of e quinoxe s would be los t a nd a ne w s e t of cons ide ra tions would e me rge . Eve nts like this would not s ufficie ntly jus tify a ny ra dica l modifica tions or re a djus tme nts in the Hindu a pproa ch to a s trology. The Hindu s ys te m of fixe d zodia cs is ba s e d on the ide a of ce rta in divine impuls e s ra dia ting through diffe re nt cos mic ide a tiona l ce ntre s which a re not e ffe cte d by te mpora ry s hifts in a s tronomica l obje cts . Dr. B. V. Ra ma n, the doye n of the mode m India n a s trologe rs , ve ry a ptly re ma rke d: The s ide re a l ba s is of the Hindu zodia c brings into re lie f the re la tive importa nce which the a ncie nt Ma ha rs his ha ve a s s igne dto the re mote s ta rs a nd he nce to othe r S uns tha n ours , in s ha ping huma n de s tiny, in s pite of the ir live ly cons cious ne s s of the circums ta nce s tha t our imme dia te ove rlord is our own ma gnifice nt S un. The s e a de pts we re be tte r a wa re tha n the mode m a s tronome rs , of the s hifting cha ra cte r of the Equinoctia l point, a nd the fa cility it a fforde d a s a la ndma rk for noting the pos ition of ce le s tia l obje cts a nd the furthe r ca lcula tion tha t we re de ducible the re from. Dr. B. V. Ra ma n furthe r s ta te d, "But the me a ns of a s tronomy we re by no me a ns the e nds nor e ve n the me thods of a s trology, a nd he nce the he lp, which the s hifting ve rna l e quinox a fforde d in fixing re a dily the ce le s tia l la titude a nd longitude of the pla ne ts , did not induce the Hindu a s trologe rs to mis ta ke its voca tion a nd dignify it to the pos ition of the vita l ce ntre of a s trologica l zodia c" Much of the difficultie s re ga rding the moving a nd the fixe d zodia cs could be e limina te d if the a s trologica l e ffe cts a re not e xpe cte d to de pe nd upon the a ngula r pos itions of the phys ica l pla ne ts in re la tion to the a s tronomica l loca tion of the e a rth. As the India n occult a pproa ch is to NAKS HATRAS : THE TWENTY S EVEN WIVES OF THE MOON 255 tre a t s uch obje cts a s highly ma gne tic be ings ca pa ble of inte ra cting on the principle of ra dio-a ctivity, a ffe cting one a nothe r ba s e d on the la w of a ffinity, the ba s ic cons titution of the a ffe cte d a nd the a ffe cting obje cts which would ta ke into a ccount not only the vis ible but othe r dime ns ions of the ir e xis te nce , be come s importa nt. In tha t ca s e , the vie w ta ke n of the s e a s trologica l obje cts is not loca tion-ba s e d; it is a vie w ta ke n by a pe rs on who could be cons ide re d outs ide our s te lle r s ys te m a t a ll. The na ture of Hindu a s trology be come s s till more a bs trus e a nd "difficult to compre he nd" whe n we be gin to cons ide r the principle s on the ba s is of which the pe riodicity or the a ctua l timing of a n e ve nt is cons ide re d. The de te rmina tion of the ruling pe riod of a ny pla ne t a t a ny give n time in the life his tory of a n individua l or a n orga nis a tion ha s ofte n be e n cons ide re d a s the be s t be t of the India n a s trology. On the ba s is of this ca lcula tion, the a s trologe r de cide s a s to the pla ne t which would be controlling the e ve nts of the individua l a t a ny give n pe riod of time . ,. This ca lcula tion is importa nt be ca u~ a ll the pla ne ts do not a ffe ct the individua l in the s a me wa y throughout his life . F o r s uch ca lcula tions the re a re ma ny s ys te ms , though the mos t pre va le nt in the p~e s e nta ge is the pe riod a na lys is a ccording to Vims ottri S ys te m unde r which a ll the nine pla ne ts ofIndia n a s trology ta ke n toge the r a re a s s igne d a s pa n of 120 ye a rs . Unde r this s ys te m; Ke tu ha s be e n a llotte d 7 ye a rs "Ve nus 20 ye a rs , S un 6 ye a rs , Moon 10 ye a rs , Ma rs 7 ye a rs , Ra hu 18 ye a rs , J upite r 16 ye a rs a nd S a turn 19 ye a rs . It ha s be e n a n e nigma a s to the ba s is on which the s e pe riods of s pe cific numbe r of ye a rs ha ve be e n a s s igne dto the va rious pla ne ts ; e ve n the s e que nce a ccording to which the ir ruling pe riod ha s be e n a s s ume dis not give n a ccording to a ny e xote ric re a s onsthough during re ce nt ye a rs a s trologe rs ha ve be e n trying to s pe cula te re a s ons for the s a me . The ra tiona le of the s e principle s ha s howe ve r e lude d the m. An inte re s ting fe a ture of a lmos t e ve ry pe riod a na lys is , including tha t of Vims ottri S ys te m,ha s be e n the ir de te rmina tion on the ba s is ofthe pos ition of the Moon in a ny of the a s te ris ms a nd the pre s iding pla ne t of tha t a s te ris m. Wha t is s till more fa s cina ting is tha t the pre cis ion of timing of e ve nts on s uch ca lcula tions works out fa nta s tica lly a ccura te . It is a s tounding, s pe cia lly whe n the re is s o much controve rs y re ga rding the fixe d a nd moving a s te ris ms . 256 INTRODUCTION TO ES OTERIC AS TROLOGY The importa nce of luna r a s te ris ms could be a ppre cia te d e ve n othe rwis e . In a s trologica l prognos tica tions , the dis pos ition of va rious pla ne ts is s ignifica nt in de ciding the na ture of e ve nts .But, a s pe cia lfe a ture of Hindu a s trology is to cons ide r e ve n the cha ra cte ris tics of diffe re nt a s te ris ms in this re ga rd. The e ffe ct of a ny pla ne t is de cide d on the ba s is of its pos ition in a ny s pe cific a s te ris m, the ve ry de gre e of its loca tion is importa nt, but more tha n this , it is a ls o importa nt to find out the ruling pla ne t of tha t a s te ris m a nd its dis pos ition. Thus , in ma y ca s e s ,the pla ne t in a ny cons te lla tion doe s not be s tow the e ffe ct of its own but of the pla ne t ruling the a s te ris m in which it is pla ce d. P re dictions ba s e don this principle a ls o worke d out ve ry a ccura te ly a nd in ma ny ca s e s the y ha ve be e n ve ry re ve a ling. Unde r the Hindu s ys te m of a s trologica l ca lcula tions , the N a k s h a tra s e xte nd ove r 13° 20' e a ch, be ginning with Arie s 0°; the s e a s te ris ms a re furthe r s ub-divide d into four qua dra nts of 3° 20' e a ch. The a s te ris ms a s a whole , a s we ll a s the diffe re nt qua dra nts of e a ch a s te ris m, ha ve be e n a s s igne d to diffe re nt pla ne ts a rra nge d in s ome orde r. The principle s a ccording to which the s e que nce or the ir lords hips a re de cide d a re not re ve a le d in e xote ric a s trblogica l te xts but the ir e ffica cy in a s trologica l pre dictions ca n be confide ntly vouche d a nd te s tifie d by a ll s tude nts of the s ubje ct. A s implifie d s ynoptic vie w of the s e N a k s h a tra s a long with the ir pla ne ta ry lords hips , pre s iding de itie s , a nd the ba s ic impuls e s flowing through the m is pre s e nte d in T a b le 2. Only on a s ynthe tic s tudy of Hindu s cripture s , mythologie s a nd va rious occult lite ra ture like Y o g a S u tra s , M a n tra S a s tra a s a nd T a n tric lite ra ture , one could obta in a compre he ns ive vie w of the s pe cia l ma gne tic ra dia tions of luna r ma ns ions . The hints s o fa r give n in e xote ric a s trology a re me re ly s ugge s tive of the ba s ic principle s on which cos mic a nd huma n e volutions a re guide d. On the knowle dge of the s e principle s , it could howe ve r be pos s ible for the individua ls to orie nt the ir life in orde r to fulfill the ir de s tiny. T a b le B a s ic C h a ra t c t e ris t ic s A s te ris m s S ex C a s te 1 o f L u n a r A s t e ris m s Y oni or T e m p e ra m e n ta l A n im a l S p e c ie s C a te g o ris a tio n Tvpe Qua drupe d D ire c tio n Z > ~ VJ As hwini Ma le Va is ya Hors e God Bha ra ni Ma le Outca s te Ele pha nt Ma n We s t Krittika Fe ma le Bra hma n Goa t De mon North Rohini S udra S e rpe nt Ma n Ea s t Mrighs hirs ha Fa rme r S outh S; ...., s: VJ ...., God Qua drupe d (2) Huma n (2) S outh ::c tTl ...., :E tTl Aridra Butche r Dog Ma n Huma n We s t Z ...., P una ra va s u Va is ya Ca t God Huma n (3) Aqua tic (I) North ><: VJ Ks ha triya Goa t Aqua tic Ea s t As hle s ha Outca s te Ca t Ma kha S udra Ra t P us hy a Ma le De mon S outh Fore s t-Dwe lle r P urva P ha lguni Fe ma le Bra hma n Utta ra P ha lguni Ma le Ks ha triya Cow Ha s tha Fe ma le Va is ya Buffa lo God Fa rme r Tige r De mon Chitra tTl We s t Ma n North -< tTl Z :E =2 tTl VJ 0 'Tl ...., Fore s t-Dwe lle r Huma n (3) Huma n (I) Ea s t ::c tTl a:: 0 S outh ~ We s t N v. --.I IV T a b le 1 ( C o n d t d . ) v. 00 s te ris m s S e x· C a s te Y o n io r S p e c ie s C a te g o ris a tio n Type S wa ti Ma le Butche r Buffa lo God Huma n North Vis ha kha Fe ma le Outca s te Tige r De mon Huma n (3) Ins e cts (I) Ea s t S udra De e r God Ins e cts S outh Huma n North Huma n (1/2) Qua drupe d (3 112) Ea s t Qua drupe d S outh Anura dha J ye s htha Ma le Fa rme r T e m p e ra m e n ta l A n im a l D ire c tio n Z We s t De mon -l ~ 0 tl C Moola Butche r Dog P urva -As ha dha Bra hma n Monke y Ks ha tirya Mongoos e Utta ra -As s ha da s " " S hra va na Dha nis tha Outca s te Fe ma le Ma n Monke y Fa rme r Lion Buche r Hors e De mon ( " ') ::l ~ -l Qua drupe d (I 1/2) Aqua tic (2 1/2) North Aqua tic (2) Huma n (2) Ea s t Huma n S outh Huma n (3) Aqua tic (I) We s t Aqua tic North 0 tTl C/l 0 -l tTl C! >- ( " ') C/l S ha t-Bhis a g P urva Bha ra pa da Ma le Bra hma n Lion Uttta ra Bha dra pa da Fe ma le Ks ha triya Cow S udra Ele pha nt Re va ti Ma n God -l ~ 0 t'"' 0 Ea s t ~ T a b le 2 A s t ro lo g ic a l R e la t io n s h ip s o f L u n a r S y m b o ls A s te ris m s P rim a ry P re s id in g D e itie s A s t e ris m s ;::;< : f/) o n th e o n e th e E v o lv in g As wini Z C H A R A C T E R IS T IC S Im p u ls e s He a d of a Hors e A s h w in i Y a n i: Y am a: Fe ma le S e x Orga n The God of De a th k u m a rs P hys ica ia ns the gods of : S id e Re ge ne ra tive P ote ntia l Le a de rs hip P re s e rva tion of the Ge rm In v e s tiga tion into Occult La ws M a te ria lis tic S id e Thirs t for S e ns a tion ~ ...., ~ f/) ...., ::r: tTl ...., Bha ra ni Exce s s ive in S e x Indulge nce ::;:: tTl Z ~ f/) Krittika Ra zor The God of Fire P rimordia l Light B ra h m a : H ira n y a g a rb h a The God of Cre a tion The Gre a t De e p A g n i: De dica te d Divine S e rvice Qua rre ls ome a nd S e lfis h Action Engine e ring the Divine P owe r S ocia l P rogre s s a nd Love for We a lth tTl <: tTl Z ::;:: Rohini Cha riot : <tTl: f/) 0 "Tj M rigs hirs ha Aridra He a d of a De e r S om a: T a n M a tra s : (Moon) S ubtle Ele me nts pre cious S tone ; Huma n He a d R u d ra : The God of De s truction M a h a t: The Unive rs a l Inte llige nce Inte llige nce Egotis m; S tudy of Es ote ric La ws Conflict I-ne s s ...., ::r: tTl 3: 0 0 Z N v. '0 N a- T a b le 2 ( C o n d t d . ) 2 P una rva s u Bow; Hous e 3 5 6 Union of S ound (N a a d ) a nd Divine Cons cious ne s s (B in d u ) Dis ciple s hip Acce ntua tion of Emotiona l Ins ta bility Tre a che ry a nd Immora lity 4 A d iti: "Vis ible Infinity" 0 K a m a -M a n a s (P a s s iona l Na ture ) Z ...., P us ya A Flowe r; A Circle ; An Arrow Bra hma ns hpa ti (J upite r) S piritua l Ma gne tis m Tra nquil Mind As hle s ha S e rpe nt Nagas : Diffe re ntia tion of Life -Ene rgy Initia tion in Es ote ric Mys te rie s The S e rpe nt God ~ 0 C ("") ~ ...., 0 trl VJ Ma kha Hous e , P a la nquin P U ris : (Ma ne s ) Me te mps ychos is Tra ns migra tion of S oul Re ga l s ple ndour; P re s tigious office S e rvitude Conque s ts a nd Domina tion De ba uche ry, Ga mbling a nd Bla ck Ma gic 0 ...., trl c: ("") ;I> P urva P ha lguni A couche ; P la tform; Fire pla ce Bhaga: T ris h n a : The God of Fortune Thirs t for Expe rie nce Utta ra P ha lguni A S ma ll Be d A ry a m a n S iddhis : La te nt P owe rs Ambition Bla ck ma gic Ha s tha P a lm Dura tion: Time P ublic S e rvice (for pe rs ona l e nd) Ea rning Bre a d Any-how Wooe r S a v ita (S un) : : VJ ...., ;:< :I 0 t"" 0 Q T a b le 2 ( C o n t d . ) 2 Chitra S wa ti Vis a kha Whe e l 5 Ce le s tia l Archite ct S pa ce , Da nce of S hiva Vayu A kas a Air-God (S ky) T v a s tra ; Cora l P otte r's 4 3 One pe a rl In d ra & Agni 6 Urge to Build P ig in the mud Z > ~ Vi ::r: P a s s ion P le a s ure Tapas Expe rie nce Re s trictions > ..., g; Vi P s ych is m P urifica tory Aus te ritie s of ..., ::r: tT l ..., ::E tT l Anura dha Lotus Flowe r S pirit-Ma tte r Mix M itra : (A S un) Occult P owe r for S e lfis h Ends De pth of Ma te ria l Whirlpool Divine diction Arroga nce Z ..., -< Vi tT l <: tT l J ye s tha Ea r-ring, Umbre lla In d ra : The Lord of gods The S e rpe nt Fire Be ne - Z ::E =2 tT l Vi Moola Ta il of Lion Ele pha nt's Goa d P urva As ha dha Tus k of a n Ele pha nt Utta ra As ha dha A S ma ll Cot : N rilla ; M u m u k s h a ltw a m (A De mon) Wa te r V is h w a d e v a , Unive rs e God as Urge for Libra tion Ka rmic Ne me s is Crue l, P os s e s s ive 0 .." ..., ::r: tT l So: Re fle cting the Divine God's Cos mic Humility Unity Gra ce P ride 0 0 Z S e lf-Ce ntre dne s s N 0 '> tv T a b le 2 ( C o n d t d . ) 2 S hra va na Dha nis tha Ea r, An Arrow 4 3. V is h n u . The P re s e rve r A Mus ica l Drum Vas us * 100 Flowe rs V a ru n a : a, tv 5 6 The Gre a t S ile nce Me dita tiona l Atte ntion Obe die nce Ra dia tion of Life -Force Occult Atta inme nts De priva tion of Ma te ria l Conve nie nce s Ma inte na nce of La w (Na ture in Bloom) Ble nding of Cons cious ne s s P s ychologica l P a in Z -l 1:; 0 S a t-Bhis a g Re ge nt of the Oc.e a n c::: (") -l (5 Z -l 0 tTl [/J P urva Bha rdra pa da Utta ra Bha dra pa da S word A ;a i E k a p a d a Cos m ic S ta bility Fe a rle s s ne s s Anguis h, S orrow (One foote d Goa t) Numbe r 2 ; A Twin -l tTl ~ Unve iling the Wis dom, Libe ra tion K a iv a ly a The S e rpe nt of the De e p P u s h a n ** The Dis s olution: Equa nimity A h irb u d h a n y a , 0 : N irv a n a , Libe ra tion Comple te Dis inte re s te dne s s ; Lis tle s s ne s s np [/J -l ~ 0 t" " Ra va ti A Fis h N ih il * A cla s s ofYe dic de itie s who a re like the S un a nd e ight in numbe r, * * P us ha n is a Ye dic de ity vibra ting thoughout the rky. Comple te De s truction 0 Q -< CHAP TER 32 A L L IS O N E L A W Etymologica lly, a s trology me a ns Wis dom of the Light. In Hindu philos ophy, light is re ga rde d a s a s ta te of the mind pe rva de d by S a ttw a G u n a , which ma ke s it a principle of ha rmonious re la tions hips . Light is a ls o re gra de d a s the S upre me S pirit, the light of Bra hma conta ine d in e ve ry living be ing. By following th'e inne r light within one s e lf, which is ofte n pe rce ive d in intuitive fla s he s ,one ca n obta in the knowle dge of s ubtle r principle s ope ra ting on a nd within one s e lf, one could ultima te ly e ve n ge t a glimps e of the Highe s t Be ing, the Gre a t Archite ct of the cos mos . This s cie nce of lumina rie s though conne cte d with the pla ne ta ry move me nts a nd the ir influe nce on te rre s tria l growth a nd de ve lopme nt e s s e ntia lly re fe rs to the cos mic dra ma pla ye d e ve ry mome nt in the ma nife s te d unive rs e . H.P . Bla va ts ky ha s the re fore ve ry rightly s ta te d tha t in a s trology a nd ps ychology one ha s to s te p be yond the vis ible world of ma tte r, a nd e nte r into the doma in of tra ns ce nde nt s pirit. I Knowle dge of a s trology ha s e ve r re ma ine d e s ote ric, not to be divulge d to the uninitia te d in the hidde n mys te rie s . Howe ve r, ma ny hints ha ve be e n give n in e xote ric a s trology s o tha t the prope r us e of va rious ke ys s ugge s te din diffe re nt occult writings could re ve a l to the de s e rving s tude nt unfa thoma ble de pths of the hidde n knowle dge . In e xploring this re a lm of the mys te ry s cie nce , one will ha ve to be guide d by Hindu mythology, Ve da ntic dis cours e s a nd Yogic lite ra ture . The s e s ource scould i. 4 Is is U n v e ile d , H.P . Bla va ts ky, The os ophica lUnive rs ity P re s s ,Ca lifornia , 1960, Vol. I. p. 259. 264 INTRODUCTION TO ES OTERIC AS TROLOGY re ve a l to us the la te nt fa cultie s of the individua l a nd the s tupe ndous glory de s tine d for the ma nkind. The y could e ve n s how the ba s ic la ws of na ture a nd the a bs trus e principle s of a nthropoge ne s is . An a tte mpt will be ma de he re to de a l with a ve ry limite d a s pe ct of this s ubje ct. Be ca us e a ll occult lite ra ture ha s e ma na te d from the s a me s ource of Wis dom-Re ligion, it is na tura l to e xpe ct tha t ide ntica l la ws gove rning huma n life would be indica te d in a ll of the m. The a va ila ble the os ophica l lite ra ture ha s a bunda ntly la id ba re be fore the conte mpora ry huma n s ocie ty much of the the s e la ws . One gre a t s ource of knowle dge ha s be e n the M a h tm a Le tte rs s e n t to A . P . S in n e tt a nd to s ome othe r e a rly le a de rs of the The os ophica l S ocie ty. In fa ct, T h e S e c re t D o c trin e could be cons ide re d a s comme nta rie s on knowle dge coming form this s ource . Approa ching the s e la ws from the a s trologica l s ta ndpoint, one finds a mys te rious ide ntity be twe e n the two. The ve ry s tructure of a na tura l cha rt on which the s upe rimpos ition of diffe re nt s igns of the zodia c a nd pla ne ta ry dis pos itions a t the time of the birth of the individua l re ve a ls a lmos t his e ntire life conta ining within its e lf the vita l principle s gove rning Na ture . Incide nta lly, it could a ls o be s e e ntha t the The os ophica l S e a lis pra ctica lly ide ntica l with the s tructure of the Hindu horos cope , which e nde a vours to link the inca rna ting e go with K a la P u ru s a , the cos mic Ma n, for pre dictive purpos e s . To ma ke the s ubs e que nta na lys is more inte lligible , it would be us e ful to re ca pitula te a fe w of the broa d principle s of cos mic e volution which ope ra te a t a ll le ve ls of ma nife s ta tion. T h e B o o k o f D z y a n de s cribe s the s e occult phe mome na in a ve ry a bs trus e ma nne r, ofte n be yond the compre he ns ion of ordina ry huma n be ings . T h e M a h a tm a Le tte rs ha ve s implifie d the m to s ome e xte nt. None the le s s , the y a ls o ne e d much s e rious conte mpla tion be fore the y a re we ll unde rs tood. But a n e ncoura ging note ha s be e n s ounde d by the Ma ha tma K.H. who s ta te d tpa t "Na ture follows the s a me groove from the 'cre a tion' of a unive rs e down to tha t of a mos quito."l By following the proce s s of ma nife s ta tion in a nyone re a lm of cre a tion, it could the re fore be e a s yto compre he nd the rule s pe rta ining to othe rs a s we ll. All le ve ls ofma nife s ta tipIl from the s ubtle s tto the gros s e s t 2. T h e M a h a tm a Le tte rs . T ra n s c rib e da n d C o m p ile d b y A. T B a rk e r, Rider and Co. London, 1948,p. 70. ALL IS ONE LAW a re gove rne d by the s a me la w, the re fore 265 a nthropoge ne s is a nd cos moge ne s is ma y not ne ce s s a rily be cla s s ifie d a s diffe re nt s ubje cts of s tudy. For this ve ry re a s on, Hindu a s trology a pproa che s the ge ne thlia ca l a nd hora ry a s we ll a s S ta te s a nd munda ne pre dictions on ide ntica l principle s . The Ma ha tma Le tte rs ha ve e mpha s ize d tha t All is one La w. 3 The impa ct of pola ris a tion ma ke s this la w a ppe a r diffe re ntly unde r diffe ring conditions . Hindu s cripture s re fe r to the a ct of pola ris a tion in the ve ry firs t cha pte r of ge ne s is .Bra hma , who is the impe rs ona l, s upre me a nd incogniza ble P rinciple of the Unive rs e , from the e s s e nceof which a ll e ma na te , a nd into which a ll re turn, out of one ha lf of his body cre a te d V a c h , the s ubje ctive cre a tive force , a nd out of the othe r cre a te d V ira j which be ca me his ma te ria l na ture . Va ch is the cre a tive urge a nd Vira j, the u p a d a n a , the ve hicle through which cre a tivity is e xpre s s e d.S a ysMa nu: "Ha ving divide d his body into two pa rts , the Lord (Bra hma ) be ca me with the one ha lf a ma le a nd with the othe r ha lf a fe ma le . "4 Da ivi P ra kriti a nd Moola P ra kriti a re a ls o s ta te d to be the two a s pe cts of the Abs olute All. This pola ris a tion its e lf is the firs t a ct of Cos mic Ide a tion which by the mutua l inte ra ctions of the two pa rts le d to the s ubs e que nt le ve ls of modifica tions . Hindus ha ve na me d the s e pola rize d P rinciple s a s P u ru s h a -M a le , a nd P ra k ritiFe ma le ; T. S ubba Row ca lle d the m Ce ntrifuga l a nd Ce ntripe ta l Force s a nd the Chine s e philos ophe rs na me d the m Y in a nd Y a n g . In e s s e nce the y a re pos itive a nd ne ga tive pole s of ma gne tis m; e le ctricity, he a t, motion a nd a ll kinds of be ings ha ve a ris e n from this Cre a tive Dua lity. As trologica lly, Ta urus re pre s e nts this s ta ge of ma nife s ta tion whe re love a nd ha te pre va il in the ir pris tine form. Eve n the Ma ha tma K.H. once s ta te dtha t "Love a nd Ha tre d a re the only immorta l fe e lings ."5 All forms of s ubs e que ntma nife s ta tion re s ult from s uch fe e lings of a ffmity a nd a ntipa thy: "a k a rs h a n (a ttra ction) a nd V ik a rs h a n (re puls ion) a re the la ws of na ture ..." s a ys the Ma s te r K.H. 6 This a pproa ch pos tula te s e volution of e ve ry form of ma nife s ta tion 3. lb., p. 73. 4 . T h e T h e o s o p h ic a G l lo s s a ry ,H.P . Bla va ts ky, The The os ophy Co., Ca lifornia , 1952, p.365. 5. M.L.. p.124. 6. lb., p . 35. 266 INTRODUCTION TO ES OTERIC AS TROLOGY to be a continuous proce s s . The re is , a s s uch, no muta tion in na ture ; a ll forms of ps ychologica l a nd biologica l growth ma inta in continuity with the e a rlie r le ve ls of ma nife s ta tion. A ne w cre a tion is the re fore de nie d by occultis ts . The Ma ha tma M. me ntione d tha t "Nothing in Na ture s prings into e xis te nce s udde nly, a ll be ing s ubje cte d to the s a me la w of gra dua l e volution.? He ha s e ve n s ugge s te dthe futility of us ing the word "cre a tion" a nd ha s s ta te d tha t "our pla ne t a nd ours e lve s a re no more cre a tions tha n the ice be rg now be fore me but tha t both the pla ne t a nd the ma n a re s ta te s for a give n time ; tha t the ir pre s e nt a ppe a ra nce - ge ologica l a nd a nthropologica l-is tra ns itory a nd a condition concomita nt of tha t s ta ge of e volution a t which the y ha ve a rrive d in the de s ce nding cycle .."8 From this , it is e vide nt tha t the s a me e s s e ncepe rva de s a ll, a nd in e s s e ntia lfe a ture s e ve rything is ide ntica l with e ve rything e ls e . This implie s tha t the s a me life P rinciple links a ll in a unity. S e condly, by logica lly following the pre s e nt line of thinking one could la y down tha t e a ch mome nt e ma na te s from the One S ource from which e ve rything ha s proce e de d. The Divine Will is , the re fore , functioning in e ve ry a s pe ct of cre a tion. The wa y the poly dime ns iona l world of e xis te nce ha s be e n ca us e d by this pola rize d cre a tive dua lity-a ttra ction a nd re puls ion-ha s be e n we ll e xpla ine d by H.P . Bla va ts ky. Acce pting the a lle gory of the Churning of the Oce a n a s be ing full of profound e s ote ric s ignifica nce , s he ha s me ntione d it a s the ve ile d de s cription of the proce s s by which the highe r is tra ns fe rre d into the lowe r. S he s ta te d: ".. For e ve ryone a nd e ve rything tha t is born in a Ma nva nta ra , the re is 'wa r in he a ve n' a nd a ls o on the e a rth .." 'At the Churning of the Occe a n' by the gods , the Na ga s ca me a nd s ome s tole of the A m rita -th e wa te r ofImmorta lity - a nd the nce a ros e wa r be twe e n the gods a nd the As ura s , the nogods , a nd the gods we re wors te d. This re fe rs to the forma tion of the Unive rs e a nd the diffe re ntia tion of the primordia l prime va l ma tte r. But you mus t re me mbe r, tha t this is only the cos mogonica l a s pe ct, - one out of the s e ve n me a nings . 7. lb., 8. lb., pp. 72-3. p. 70. ALL IS ONE LAW 267 The wa r in he a ve n ha d a ls o imme dia te re fe re nce to the e volution of the inte lle ctua l principle in ma nkind."9 De va s (gods ) a nd As ura s (no-gods ) a re , in fa ct, the two force s of a ttra ction a nd re puls ion which chum the Gre a t De e p-the Bythos -which le a ds to the forma tion of the unive rs e a s we ll a s the huma n individua l. This cos mic principle of a nthropoge ne s is ha s be e n ve ile d in the ve ry s tructure of the na ta l cha rt on which by the s upe rimpos ition of the s igns ofthe zodia c a nd the pla ne ts , a nd by re la ting the individua l to the Cos mic Ma n, one finds out the de s tiny of ma n. Four ca rdina l hous e s in a cha rt, na me ly, firs t, fourth, s e ve nth a nd te nth a re cons ide re d ve ry vita l for a s s e s s ingthe worth of the inca rna ting e go. Among the s e ,the Fourth Hous e re pre s e ntsNa dir a t the time of the birth ofthe individua l, but is e xtre me ly s ignifica nt for pre dictive purpos e s . This hous e re la te s the individua l to his hoa ry pa s t. Exote ric a s trology de s cribe s it a s the s ignifica tor of mothe r, la nd, hous e , ve hicle s , te mpe ra me nt, a nd the powe r of compre he ns ion. Es ote rica lly, howe ve r, this hous e re ve a ls the diffe re nt te rra in the e goha s tra ve rs e d during its de s ce nding cycle . Through this a s pe ct of the na ta l cha rt, the huma n individua l is re la te d to the ve ry s ource from which he ha s be e n re e le d off, a nd which like a dis ce rning gua rdia n ha s a lwa ys be e n s e nding intuitive fla s he s for his guida nce . Es ote rica lly, the Fourth Hous e re pre s e nts the Hira nya ga rbha , the ra dia nt golde n e gg, the womb which ha s be e n de s cribe d in T h e S e c re t D o c trin e a s the luminous "fire mis t", the e the re a l s tuff from which the unive rs e ha s be e n forme d. It re fe rs to virility, the pote ncy which could ge rmina te into the Tre e of Life . Apa rt from the fa ct tha t this hous e ha s be e n re la te d to the mothe r in e xote ric a s trology, the re is gre a t s imila rity in othe r wa ys be twe e n this hous e a nd tha t s ta ge of e volution which ha s be e n de s cribe d in the B o o k o f D z y a n a s follows : "Da rkne s s a lone fille d the boundle s s a ll, for Fa the r, Mothe r a nd s on we re once more one a nd the S on ha d not a wa ke ne d ye t for the ne w whe e l."IO 9. Tra ns a ctons of the Bla va ts ky Lodge of the The os ophica l S ocie ty: Dis cus s ions on the S ta nza s of the Firs t Volume of T h e S e c re t D o c trin e , The The os ophy Co., Ca lifornia , 1923, pp. 109-110. 10. T h e S e c re tD o c trin e , H.P . Bla va ts ky, T.P .H., Adya r, 1938, Vol. I p. 101. INTRODUCTION 268 TO ES OTERIC AS TROLOGY The forth Hous e de s cribe s the Bythos of the Gnos tics s ignifying the Gre a t De e p or the Cha os of T h e S e c re t D o c trin e ; the Hindus na me d it K s h ira S a g a r, the oce a n of milk-the pure e s s e nce .As trologica lly, the Fourth is the hous e of S pa ce , Dura tion a nd Wa te r. The ve ry fa ct tha t a lmos t a ll the s cripture s of the world re ligions ha ve e mpha s ize d the s ignifica nce of wa te r in re la tion to the be ginning of cre a tion a nd ha ve de s cribe d the unive rs e a s e me rging a fte r de luge in wa te r, de mons tra te s tha t wa te r is the e s s e nce from which e ve rything ha s be e n cre a te d. Its ide ntity with S pa ce a nd Dura tion is a ls o me a ningful. Aka s ha , which is the firs t diffe re ntia tion of the Cos mic Ide a tion, ha s be e n cons ide re d a s unive rs a l s pa ce in which lie s inhe re nt the e te rna l ide a tion of the unive rs e in its e ve r-cha nging a s pe ctson the pla ne s of ma tte r a nd obje ctivity. Aka s ha is a ls o re la te d to the conce pt of a n im a m u n d i a s we ll a s to tha t of a s tra l lig h t. All the s e conce pts , a s ca n be s e e n from the following s ta te me nt from H.P . Bla va ts ky, re fe r cle a rly to the de e pe ra s pe ctsof the a s trologica l ca rdina l hous e re pre s e nting Na dir: "This primordia l s ubs ta nce is s a id to conta in within its e lf the e s s e nce of a ll tha t goe s to ma ke up ma n; it ha s not only the e le me nts of his phys ica l be ing, but e ve n the 'bre a th of life ' its e lf in a la te nt s ta te , re a dy to be a wa ke ne d. This is de rive d from the 'incuba tion' of the S pirit of God upon the fa ce of the wa te rs -cha os ; in fa ct, this s ubs ta nce is cha os its e lf. From this it wa s tha t P a ra ce ls us cla ime d to be a ble to ma ke his 'homunculi'; a nd this is why Tha le s , the gre a t na tura l philos ophe r, ma inta ine d tha t w a te r wa s the principle of a ll things in Na ture ."11 We will now proce e d to a nothe r s te p in cos mic e volution. This s ta ge re la te s to the pola ris a tion into Fa the r a nd Mothe r P rinciple s . As trologica lly, the Te nth Hous e re pre s e nting Ze nith a nd re la te d to Fa the r ha s , in fa ct, intima te conne ction with the Fourth. As will be s hown la te r. the s e two hous e s a re two in one . This s ta ge of cre a tion is de s cribe d in the following wa y by H.P . Bla va ts ky: "... The la s t vibra tion of the S e ve nth Ete rnity thrille d through Infmitude . The Mothe r s we lle d e xpa nding from w ith in w ith o u t 11. LU., Vol. L pp. 133-134. ALL IS ONE LAW 269 like the bud of the lotus . The vibra tion s we pt a long touching with its s wift wing s imulta ne ous ly the whole unive rs e , a nd the ge nn tha t de wlle th in Da rkne s s ,the Da rkne s s tha t bre a the s (move s ) ove r the s lumbe ring wa te rs oflife . Da rkne s s ra dia te d Light, a nd light droppe d one s olita ry Ra y into the Wa te rs of Mothe r S pa ce .The ra y fructifie d (re ca lle d to life ) the 'Ete rna l Virgin Egg'."12 In the pre s e nt conte xt, it is re le va nt to find Bla va ts ky s ta ting tha t "The s un is olde r tha n a ny of its pla ne ts , though younge r tha n the Moon."I] It might be s ugge s tive of the fa ct tha t the de s tiny ofthe individua l indica te d by the Te nth Hous e follows wha t ha s a lre a dy gone be fore a s is indica te d by the Fourth hous e . The vibra tion tha t s we e psthe wa te rs of s pa ce (Fourth Hous e ) is inde e d the ope ra tion of the funda me nta l la w of a ttra ction a nd re puls ion in na ture . As trologica lly, the Te nth Hous e re pre s e nts Ze nith, Fa the r, De s tiny a nd the future Ka rma of the individua l. S un is clos e ly . a s s ocia te dwith it a s Moon is with the Fourth. It a ls o s ignifie s the P u ru s h a a s pe ct of cre a tive e ne rgy. The Ma le -Fe ma le P rinciple s by the ir mutua l inte ra ction churn the cha os e na bling the Mothe r to s we ll a nd e xpa nd from within without. The future de s tiny of the individua l is re a lly a n e xte ns ion of the pa s t lying in the bos om of one 's inne r be ing. In fa ct, the two dime ns ions of time a re like the two wings of a bird e xis ting a s unity in Dura tion (Fourth Hous e ). The Mothe r a nd the Fa the r P rinciple s , Na dir a nd Ze nith, a re not diffe re nt from one a nothe r. Fa the r doe s not e xis t without a mothe r; Ze nith is non-e xis te nt in the a bs e nce of Na dir. In fa ct, the pola ris a tion of Mothe r-Fa the r P rinciple s points to the ba s ic na ture of the One La w. Eve n RP . Bla va ts ky ha s indica te d tha t "The ce ntripe ta l force could not ma nife s t its e lf without the ce ntrifuga l in the ha rmonious re volution of the s phe re s ; a ll fonns a re the product of this dua l force in Na ture ."14 Hindu a s trology a ffinns tha t the individua l child ha s be e n re e le d off from the Abs olute All, the K a la P u ru s h a , a s a re s ult of the s pinning of the We b by the S un a nd the Moon. Churning of the Oce a n ta ke s pla ce a s 12. S .D., Vol. L p. 102. 13. Tra ns a ctions . 14. LU. Vol L, p. 318. p. 145. 270 INTRODUCTION TO ES OTERIC AS TROLOGY a re s ult of the inte ra ction of Fa the r (Te nth Hous e ) a nd Mothe r (Fourth Hous e ) P rinciple s . Cons e que ntly, the ra y of the Ra dia nt Es s e nce fa lling on the Golde n Virgin Egg ge rmina te s the s a me .The a s ce nda ntre pre s e nts the inca rna ting e go who is fme ly ba la nce d be twe e n his pa s tka rma (Fourth Hous e ) a nd the future a rche type (Te nth Hous e ). The fourth Hous e re pre s e nting the H ira n y a g a rb h a , the Mothe r P rinciple , is a s s ocia te dwith Te nth, the Ra dia nt Es s e nce ,in orde r to s ta rt the ma te ria lis e d e xis te nce of the be ing. T h e S e c re t D o c trin e ha s s ta te d tha t "Fa the r-Mothe r s pin a we b whos e uppe r e nd is fa s te ne d to S pirit (P u ru s h a ) the light of the gre a t Da rkne s s a nd the lowe r one to ma tte r (P ra k riti), a nd this we b is the Unive rs e , s pun out of the two s ubs ta nce sma de in one , which is S ua bha va t."J 5 The a s ce nda nt is intima te ly re la te d to the S e lf; phys ica l cha ra cte ris tics of the individua l a s we ll a s the S oul's growth a re indica te d by this hous e . For the ha rmonious e quilibrium of the e go, the pola ris a tion of not-s e lf is ne ce s s a ry.The S e ve nth Hous e 'is the counte rpa rt ofthe Firs t; the Firs t Hous e is the ma n a nd the S e ve nth, his wife . The forme r is the cre a tive force s imila r to the Fa the r P rinciple which e na ble s the child to be ultima te ly the fa the r of the Ma n. The S e ve nth is the fie ld on which the e go a cts : the cre a tion unfolds its e lf by cre a tive e ne rgy (S pirit) working on ma tte r. If the Firs t Hous e re s e mble s the Ra dia nt Es s e nce ,the S e ve nth ha s a mys te rious re la tions hip with the Gre a t De e p, the Hira nya ga rbha . The wife is the ma n's s piritua l counte rpa rt: both a re truly dua lity in unity. Fa the r-Mothe r ha ving give n birth to S on, the Holy Ghos t mus t be give n in ma rria ge for pola ris a tion. For this purpos e , Eve wa s ca rve d out of the ribs of Ada m. In Hindu mythology, Bra hma is s ta te d to ha ve ma rrie d his own da ughte r, S a ra s wa ti.All the s e re fe r to the s a me proce s sof ploa ris a tion a s its va rious s ta ge s of ma nife s ta tion. The re la tions hip be twe e n the ma n a nd the e nvironme nt in which he is pla ce d is a ls o indica te d in a nothe r wa y. The s e ve nth is a ls o cons ide re d a s the hous e of de a th: it is the pos ition whe re the S un s e ts on the we s te rn horizon, me a ning the re by tha t the Divine Fra gme nt, the Ego, mus t a fte r pe rforming the a llotte d ta s k s ink in oblivion to comple te the Cycle of 15. S .D., VoU p. 103 ALL [S ONE LAW 271 Ne ce s s ity. Es ote rica lly, the S e ve nth re pre s e nts the phys ica l a nd ps ychologica l limita tions which the individua l ma y not hope to tra ns ce nd in a n inca rna tion. Firs t-S e ve nth re la tions hip is we ll de s cribe d in the thirte e nth cha pte r of the B h a g a v a d G ita whe re the Ble s s e d Lord Kris hna ta ught Arjuna the diffe re nce be twe e n the Fie ld a nd the Knowe r of the Fie ld. De s ire , a ve rs ion, ple a s ure , pa in, inte llige nce a nd de te rmina tion cons titute the Fie ld, but the y a ls o re pre s e nt"P e rs ona lity". This pe rs ona lity inde e d is the mould through which cons cious ne s s of the Knowe r of the Fie ld (Firs t Hous e ) ha s to function. P e rs ona lity is the impe dime nt to the mind for the true unde rs ta nding of the S e lf. The wife is s a id to be the gre a te s tMaya, the mos t difficult fe tte r to ove rcome in the s piritua l growth of the be ing. But it mus t be note d tha t hus ba nd-wife re la tions hip like Fa the r-Mothe r P rinciple is a ls o tha t of dua lity with Unity whe re a ttra ction a nd re puls ion pla y a n importa nt role . The s e four ca rdina l hous e s , in fa ct, re pre s e nt the He a ve nly Cros s on which S pirit ha s be e n crucifie d for ma te ria l e volution: this is the proce s s by which the Cos mic Be ing, K a la P u ru s h a , bre a the s life into ma tte r s o tha t the cre a tion of the microcos m be come s pos s ible . Cre a tivity is a n inhe re nt qua lity of Divinity. Cos mic Ide a tion is a n e xpre s s ion of the Divinity. This cre a tive principle ope ra te s both in the re a lm of S pirit a nd Ma tte r. The s a me is re pre s e nte d by the inte rla ce d tria ngle s forme d by the Firs t-Fifth re la tions hip of the hous e s be ginning with the cus p of the Firs t (S e lf) a nd S e ve nth (Not-S e lf) Hous e s . As trologica lly, the Fifth Hous e is cons ide re d a s the hous e of the offs pring. But ma n functioning on the va rious pla ne s ca n ha ve phys ica l childre n a s we ll a s a s tro-me nta l offs pring. Building of thought forms , concre tis a tion of ide a s , ide a tion, proje ction of one s e lf on the a s tra l pla ne a s we ll a s production of M a y a v i R u p a s a re a ls o e xpre s s ions of the s a me fa culty. This is the hous e which e na ble s ps ychic s id d h is to be a chie ve d. Fifth from the Fifth Hous e is the Ninth Hous e ,which re pre s e ntss piritua l wis dom which a ris e s out of phys ica l a nd me nta l e xpe rie nce s .Acquis ition of occult powe rs s hould ordina rily re s ult in Divine Wis dom which a ris e s out of phys ica l a nd me nta l e xpe rie nce s . Acquis ition of occult powe rs s hould ordina rily re s ult in Divine Wis dom which forms the s e cond a ngle of the S piritua l Tria ngle . Unde rs ta nding of this wis dom or the knowle dge a bout the Knowe r of the Fie ld, which is re a lly the true wis dom, e na ble s the individua l to me rge hims e lf in the Nirva nic Fla me , the drop me rge s in INTRODUCTION 272 TO ES OTERlC AS TROLOGY the Oce a n, the individua l mingle s in t he Origina l S ource (Firs t Hous e ). This comple te s the S piritua l J ourne y. As the cre a tive urge of the huma n cons cious ne s s - S piritre pre s e nte d by the a s ce nda nt le a ds the individua l through his ma te ria l pilgrima ge ultima te ly to the Re a l S e lf, the Nirva nic Fla me , the P ure S ubje ctive Be ing, s o the ma te ria l counte rpa rt of the huma n s pirit, the S e ve nth Hous e re pre s e nting his pe rs ona lity, ma te ria l s he a ths , or wife , cre a te s the Tria ngle of Ma tte r which le a ds to furthe r ma te ria lis a tion of the pe rs ona lity. Fifth from S e ve nth is the Ele ve nth Hous e re pre s e nting mone y a nd ma te ria l a tta inme nts . The vow of cha s tity is the firs t gre a t e ffort towa rds the re le a s ing ofthe impa ct of the S e ve nth Hous e ; the vow of pove rty re le a s e s the s pirit from the bonda ge of the Ele ve nth Hous e . Fifth from Ele ve nth is the Third hous e which cre a te sthe bonda ge of s ocia l obliga tions . Frie nds , colle a gue s ,s ocie ty a nd s imila r othe r s ocia la nd fa mily obliga tions a re indica te d by the Third Hous e which re pre s e nts the third a ngle ofthe Tria ngle of Ma tte r. Conte mpt for the illus ory joy of comforts a nd of s ocie ty would libe ra te the individua l from the s ha ckle ofthe Third Hous e . Indulge nce in s ocie ty, we a lth a nd s e ns ua lple a s ure swould involve the e go in de e pe r la ye rs of ma te ria lis m. In orde r to e s ca pethe m, the occult s tude nt ha s be e n a dvis e d to cultiva te the ha bit of "pove rty, cha s tity, conte mpla tion or inne r pra ye r; conte mpt for we a lth a nd the illus ive joys of this world."16 In this wa y, the ve ry s tructure of the Hindu na ta l cha rt de s cribe s how the individua l e ma na ting from the H ira n y a g a rb h a , the Gre a t De e p, (Fourth hous e ), a s a re s ult of the fa lling of the Ra y of the Ra dia nt Es s e nce (Te nth Hous e ), a nd a s a re s ult of the la w of a ttra ction a nd re puls ion a tta ins his individua lis a tion cons is ting of S e lf a nd Non-S e lf. The divine cre a tive urge inhe re nt in e ve ry form of cre a tion le a ds the s e pola ris e d e ntitie s to give ris e to S piritua l a nd ma te ria l e volution a ccording to the cons titution of the ir be ing. By ove rcoming the impa ct of pe rs ona lity through cha s tity, pove rty a nd ca lm indiffe re nce one ma y los e the obje ctive e xis te nce but . re ta in the s ubje ctive one which in Buddhis t pa rla nce me a ns e nte ring N irv a n a . 16. I. U. Vol. II, p. 2R? G LO S S A R Y Ade pt Brothe rhood: Fra te rnity of thos e who ha ve re a che d the s ta ge of Initia tion a nd be ca me a Ma s te r in the S cie nce of e s ote ric philos ophy. A n ta h a K a ra n a : The core of the be ing; the s e a t of thought a nd fe e lings Arche type : The prototype or the prime va l mould to which e a ch form of cre a tion, a nima te a nd ina nima te , is ince s s a ntly e volving. B h u ta s : J ? 'le me nts v , iz., P rith v i (e a rth), A a p a s (wa te r), T e ja s (light), V a y u (a ir) a nd a k a s a (e the r) which cons titute the ma nife s te d unive rs e . Bythos : A Gnos tic te rm me a ning 'De pth', or the 'Gre a t De e p', cha os . It is e quiva le nt to s pa ce be fore a nything ha d forme d its e lf in it from the primordia l a toms . B ra h m a : the Cos mic Cre a tor C h a k ra (s ) : A whe e l, a dis c or the dis cus s us e d by Vis hnu ge ne ra lly. In yogic lite ra ture , it s ta nds for cornucopia s in huma n body which whe n a ctiva te d e ne rgis e d s upe rnorma l powe rs in ma n. D w a d a s a m a s a : The twe lfth divis ion of a zodia c. Ea ch s uch divis ion cons is ts of 2° 30' of the s ign. H ira n y a g a rb h a : The ra dia nt or the Golde n Egg, the Cos mic Womb. Es ote rica lly, the luminous 'fire -mis t' or the e the re a l s tuff from which the unive rs e wa s forme d. In d riy a s : The e xte rna l me a ns for de riving e xpe rie nce s of the phe nome na l e xis te nce ; the s e a re te n in numbe r, five a re s e ns e orga ns which a re us e d for pe rce ption a nd a re known a s J n a n a In d riy a s , a nd five a re us e d for a ction a nd a re known a s K a rm a In d riy a s . Initia tion: The a dmis s ion (a nd re ve la tion) into s ole mn ce re monie s re pre s e nting the pa s s a ge from morta l life into finite de a th, a nd the e xpe rie nce s of the dis e mbodie d S pirit a nd S oul in the world of s ubje ctivity . J a g d a m b a : The World Mothe r. 274 INTRODUCTION TO ES OTERIC AS TROLOGY K a la P u ru s h a : The prime va l unma nife s t De ity e xte rna lis e d in obje ctive time a nd s pa ce dura tion. A conce pt us e d in a s trology to re pre s e nt a nthropomorphis e d Unive rs a l Cos mic P owe r pe rva ding e a ch a tom of the ma nife s te d unive rs e (including e ve ry individua l a nd a ll his a ctions a nd e ve nts ) K a rm a : P hys ica lly, a ction; me ta phys ica lly, the La w of Re tribution , the la w of ca us e a nd e ffe ct, or Ethica l ca us a tion. The One Unive rs a l La w which guide s une rringly a ll othe r la ws , productive of ce rta in e ffe cts a long the groove s of the ir re s pe ctive ca us a tion. S a n c h ita K a rm a re pre s e nts the re s e rvoir of tota l ka rma , P ra tib h a re pre s e nte d the portion of it a llotte d during a ny s pe cific inca rna tion, while K riy a m a n a K a rm a is tha t which is pre s e ntly be ing cre a te d. K s h ira S a g a r: The Oce a n of Milk churne d by the gods for obta ining ne cta r; the S e a ofImmuta bility during his e xte rna l e xis te nce . on which Lord Vis hnu re s ts (floa ts ) One of the fme r force s of Na ture which ge ne ~a te sce rta in light in thos e who s its for s piritua l or cla irvoya nt de ve lopme nt. It is a powe r known only to thos e who pra ctice conce ntra tion a nd yoga . K u n d a lin i: Lumina rie s : The S un a nd the Moon M a h a K a lp a : The gre a t a ge ; the pe riod be twe e n two gre a t De luge s ; a K a lp a compris e 4,320,000,000 ye a rs . M a h e s h : The Re ge ne ra tor of a ll; with Bra hma a nd Vis hnu, he forms the Hindu Trinity. M a n tra : A Ve dic hymn or s a cre d pra ye r; A cha rm or s pe ll or inca nta tion; a formula (or pra ye r) s a cre d to a ny de ity. M o k s h a : Libe ra tion. Fina l e ma ncipa tion, de live ra nce of the s oul from re curring births a nd tra ns migra tion. Maya: Illus ion, e ncha ntme nt, unre a lity; philos ophica lly, ma tte r, we a lth a nd worldly a tta inme nts ; a nothe r na me of P ra k riti (ma tte r). Mona d: The Unity which re pre s e nts the unifie d tria d (A tm a -B u d d h iM a n a s ) or the dua d (A tm a -B u d d h i) which re pre s e nts the immorta l pa rt Glos s a ry 275 of ma n which re inca rna te s in the lowe r kingdoms a nd gra dua lly progre s s e s through the m to Ma n a nd the n to the fina l goa l - N irv a n a . Monothe is m: The doctrine or be lie f tha t the re is only one God, or only One Ultima te Ca us e . M o o l P ra k riti : The P rimordia l S ubs ta nce M rith a s a n je e v a n i : The ne cta r or a cha rm (M a n tra ) for re viving the de a d. N a v a m s a : A ninth divis ion of a zodia c, e a ch s uch divis ion compris e s of3° 20' of the s ign. N irv a n a : Libe ra tion from involunta ry cycle of births a nd de a ths . N v ritti M a rg : The pa th of withdra wa l whe re on the s e lf be gins to re trie ve its pris tine na ture a nd a tta ins its ultima te De s tiny of N irv a n a . O<;cultHie ra rchy: An e s ote ric Orde r of Divine P owe rs working a t diffe re nt le ve ls of ma nife s ta tion. P ra ja p a ti : Lord of Cre a tion. An e pithe t of Bra hma , but Bra hma hims e lf cre a te d te n P ra ja p a tis to s upe rinte nd the cre a tive proce s s of the unive rs e . P ra k riti : Mothe r Na ture . The na tura l condition or s ta te of a nything. The origina l s ource of the ma te ria l world. P ra v ritti M a rg : The pa th of involve me nt in ma tte r a nd imme rs ion in the illus ory world of a ttra ction a nd re puls ion, the pola ris a tion giving ris e to e ns na re me ntof M a y a . P rinciple s : Funda me nta l life -e s s e nce diffe re ntia te d to vita lis e va rius a s pe cts of one 's pe rs ona lity. P u ru s h a : The S upre me Be ing. In S a nkhya philos ophy, P u ru s h a re pre - s e nts the S oul (a s oppos e d to P ra k riti) a nd is ne ithe r a production nor productive , it is pa s s ive a nd a looke r-on of the P ra k riti. P u ru s a rth a : Anyone of the four pricipa l obje cts of huma n life , i.e ., A rth a (mone y, or me a ningful a nd s e lf-s e e king a ction), D h a rm a (righte ous ne s s ), K a m a (pa s s ion, de s ire , s e x) a nd M u k s h a (Libe ra tion). 276 INTRODUCTION TO ES OTERIC AS TROLOGY Qua te rna ry, Lowe r: It cons is ts of phys ica l body, e the ric double through which vita l-a ir (P ra n a ) circula te s , the pa s s iona l body with de s ire s , a nd the lowe r mind which functions a ctive ly a s ra tiona l mind or inte lle ct. R a ja s : Activity. Ra y: A be a m of light. The s pe cia l P a th on which e a ch individua l ha s to fina lly a tta in his goa l, libe ra tion. S a m a d h i : Me dita tion S a n y a s a : Re nuncia tion S a ttw a : Ha rmony S e rpe nt Fir.e : S e e K u n d a lin i. S id d h is : Accomplis hme nts , s ix in numbe r. S u s h m n a : The ce ntra l s e x-le s s vita l a ir, a s pe ct of K u n d a lin i in the s pina l column, the othe r two s uch N a d is (ne rve s ) be ing Id a a nd P in g a la . T a m a s : Da rkne s s , s loth, ine rtia ; one of the thre e Ba s ic Attribute s (G u n a s ) of Na ture (P ra k riti), the othe r two be ing R a ja s (Activity) a nd S a ttw a (ha rmony). T a n m a tra s : P rime qua litie s of s ound, touch, s ight, ta s te a nd he a ring be hind the five e le me nts (S e e In d riy a s a nd B h u ta s ). T a n tra s : A s pe ll, a cha rm of occult na ture to produce a bnorma l re s ults . T a p a s : P e na nce T a ttw a s : Ele me nts Ta u: The P a th of S a lva tion a nd cons e cra tion U p a n is h a d : The e s ote ric doctrine s inte rpre ting the Ve da s by the Ve da ntic me thod. The y tre a t ve ry a bs trus e ,me ta phys ica l que s tions , s uch a s origin of the Unive rs e ; the na ture a nd the e s s e nce of the Unma nife s te d De ity a nd ma niufe s te d gods ; the unive rs a lity of mind a nd the na ture of the huma n s oul a nd e go. The y a re s uppos e d to be more tha n 150 in numbe r though now only a bout 20 a re le ft una dulte ra te d. V e d a n g a : Limb of the Ve da s ; ce rta in cla s s e s of works re ga rde d a s a uxilia ry to the V e d a s a nd de s igne d to a id in the corre ct oronuncia tion. intpr- Glos s a ry 277 pre ta tion a nd unde rs ta nding of the te xt, a nd in the right e mployme nt of the M a n tra s in ce re monia ls . The s e a re s ix in numbe r viz., S ik s h a (the s cie nce of prope r a rticula tion a nd pronuncia tion), C h a n d a (the s cie nce of pros ody), V y a k a ra n a (Gra mma r), N iru k ta (e tymologica l e xpla na tion of diffe re nt Ve dic words ), J y o tis h a (a s tronomy a nd a s trology), a nd K a lp a (the ritua l or ce re monia l). V is h n u : The Cos mic P re s e rva tive P rinciple ; one of the Hindu Trinity, the othe r two be ing B ra h m a a nd M a h e s h . V id y a , P a ra a nd A p a ra : S piritua l knowle dge , e s ote ric a nd e xote ric. Tra ditiona lly, Vidya compris e d thre e V e d a s ,D a n d a n iti (the s cie lll.;e of gove rnme nt), A n u w ik s h ik i (logic a nd me ta phys ics ), V e rta (the a rts ), to the s e Ma nu ha d a dde d A tm a V id y a (the wis dom of the S e lf) a nd G u h y a V id y a (e s ote ric wis dom). P re s e ntly Vidya compris e d four V e d a s , S ix V e d a n g a s , M im a m s a , N y a y a , the P u ra n a s a nd D h a rm a S h a s tra a ggre ga ting to Fourte e n. Y a jn a : S a crificia l obs e rva nce or ritua ls for s piritua l purpos e s . Y o g a : The s ys te m of philos ophy e s ta blis he d by P a ta nja li which te a che s the me a ns by which the huma n s oul ma y be comple te ly unite d with the S upre me S pirit a nd thus s e cure a bs olutiion. In a s trology it re fe rs to pla ne ta ry conjunctions a nd othe r re la tions hips le a ding to lucky (a nd unlucky) re s ults . S ELECT B IB L IO G R A P H Y Aurobindo, S ri: T h e P ro b le m o f R e b irth , P ondiche rry, India Ba rke r, A.T. (Ed) : T h e M a h a ta m a Le tte rs , Ride r, U.K. Be ha ri, Be pin A S tu d y in A s tro lo g ic a l O c c u ltis m , Ba nga lore S o lv e Y o u r P ro b le m s A s tro lo g ic a lly , Ba nga lore M y th s a n d S y m b o ls o f V e d ic A s tro lo g y , P a s s a geP re s s , US A Fu n d a m e n ta ls o f V e d ic A s tro lo g y , P a s s a geP re s s ,US A A s tro lo g ic a l B io g ra p h ie s : S e v e n te e nE x a m p le s o f P re d ic tiv e In s ig h ts , MotHa l Ba na rs ida s s , De lhi E s o te ric P rin c ip le s o f V e d ic A s tro lo g y , Ra nja n, De lhi A s tro lo g ic a l E x p lo ra tio n o f th e S o u l, De lhi Bruno a nd Louis e Hube r: A s tro lo g y a n d th e S p iritu a l P a th , We is e r, US A Bla va ts ky, H.P .: Is is U n v e ile d , Vol. I & II, Ca lifornia , US A T h e S e c re t D o c trin e , Vols I-VI, Ma dra s Fla he rty, De nnis a nd Othe rs : E a s te rn S y s te m fo r W e s te rn A s tro lo g e rs (An Anthology), We is e r, US A Fra wle y, Da vid: T h e A s tro lo g y o f S e e rs , P a s s a geP re s s , US A Ha ma ke r-Zonda g, Ka re n: P s y c h o lo g ic a l A s tro lo g y , We is e r, US A J ina ra ja da s a , C. (Ed): T h e E a rly T e a c h in g s o f th e M a s te rs : 1 8 8 1 -1 8 8 3 , Ma dra s Me e s , G.H. : T h e R e v e la tio n in th e W ild e rn e s s , Vols I-III, Tiruva nma la i, India S ri Ra m, N. : M a n , H is O rig in a n d E v o lu tio n , Ma dra s S ubba Row, T. : E s o te ric W ritin g s , Ma dra s Tyl, Noe l (Ed) : A s tro lo g y 's S p e c ia l M e a s u re m e n ts , Lle we llyn, US A IN D E X Ade pt Brothe rhood 4,5,112, 135 Gitche l, J oha nn Ge org 20 Ha ns a Yoga 184 Adhi Yoga 163,184 35, 154, Aga s thya Ris hi 123 Hira nya ga rbha 240,270,272 Ama la Yoga 155,156 Hype rbore a n 24 Ama ra va tra Yoga 191, 192 Indra dha nu 200 Ana pha Yoga 164 122,211, Anta h-Ka ra na 24 Initia tion 223,225,236,237 Arjuna 40,56, 151,271 J ung, Ca rl Gus ta v 13, 33, 82, 245 10, 12, Bha ga va d Gita 27,132, 197,271 Ba la r)s hta 161 Ka la P urus ha 9,20,49, 71,97,100,113,116,127,128, 133,134, 146, 179,230-234, 242,264,269,271 Bhe ri Yoga 191 Bhumi P utra 165, 166 Ka la S a rpa Yoga 205 Ka lida s a 2 Ka ma de va 84 11, 17, Bla va ts ky, H.P . 22,81,82,83,90,99,102,117, 118,211,229,239,240,248, 263 Ka mdruma 164 Ka rma , Lords of 6, 7 Ca s s e y, Edga r 28 Ka rmic Force s 6, 168 De luge , Gre a t 82 Ke ple r 22 Dhuma 200 Kuja Dos ha 43 Dhya ni 117,118, 122 Le muria n Age 90 Le o, Ala n 12 Dhya ni Buddha 142 Lincoln, Abra ha m 124, 127 Durdhra 164 Logoi, S e ve n P la ne ta ry22 Equinox, Ve ma l 143,252 Ma gic, Bla ck 215 Ga ja Ke s a ri Yoga 163,183 Ma gic, White 80 Ga lile o 194 Ma ha tma K.H. 264,265 Ga ndhi, Ma ha tma 90,93 Ma ha tma M. 266 280 fNTRODUCTION TO ES OTERIC AS TROLOGY Ma la vya Yoga 291 S a nya s a Yoga 43 Ma rx, Ka rl 128,213 124, 126, S a ra s wa ti Yoga 184 S e pte na ry P rinciple 144,164 Ma ts ya va ta ra 134 S e rpe nt Fire 166 19, 105, S inne tt, A.P . 177,264 12,35, Ma ya 30,38, 172,211,230,240,250,271 Mighty Inte llige nce s 117,118 Milky Wa y 112 S ubba Row, T. 39,61,81,265 Mohe njo Da ro 46 S una pha Yoga 164 Mothe r, World 36,93 151,152, Na ndi 46 Ta pa s 159,243 Ne hru, J a wa ha rla l 67 Upa nis ha d 4,84,246 Na ta ra ja n 90 18,163, Ne wton, S ir Is a a c 36 Va ra ha Mihira 196 Ne itzche , F. 18,2,)0 Va s uki 98 Nirva na 272 O~cult Hie ra rchy 5 Ora cle , De lphic 70 P a rive s h 200 P e nta gra m 118 P ola ria n 24 P ra na va 61 P ytha gora s 230,231 15, 186, Ra ma Kris hna P a ra mha ms a 12,215 Ra ma n, B.V. 3,5, 118, 124, 126, 127, 132, 133, 146, 166,197,198,212,213,254, 266,268,269 Re la tivity, The ory of 91 S a ka t Yoga 184 Vidya , P a ra a nd Apa ra 4, 33, 58 Vis hwa ka rma n 144 Wroble s ws ki W. 13 Ya va n~cha rya 125,230 83,98, Yoga 10,90 Za ra thus thra 18, 19 Ze us 110, 126, 177 54,79,