READING THE SYMBOLS
The possibility of a scientific foreknowledge of events has long engaged
the minds of speculative thinkers. In properly informed minds it has
assumed an actuality. The learned writer of _The Story of the Heavens_
has given us a most interesting account of the manner in which the law
of the Tides gradually came to be connected with the Moon, and how at
length some astute observer formulated a scheme based on the Moon’s age,
by which the time of high or low tide could be predicted. That was a
case of scientific foreknowledge. When to the laws of Kepler, which gave
a mathematical construction to the whole system of astronomy, Sir Isaac
Newton contributed his great law of Gravitation, the coherence of the
whole cosmical scheme was manifest. Kepler showed that planetary motions
answered to the functions of the ellipse. Newton demonstrated the
necessity of this cosmical fact. Herschel discovered the proper motion
of the Sun in space and upset the whole scheme. Although answering to
the functions of an ellipse, of which the stationary Sun occupied one of
the foci, the necessary fact immediately assumed the less rigid form of
relative fact, and the ellipse gave place to the cycloidal curve. A
cycloidal curve is that described by any point on the tyre of a
revolving wheel whose axle is progressing at the same time in a straight
line. Let the Sun occupy the position of the axle, and let a planet be
situate at the end of one of the spokes of the wheel upon the tyre. If
the wheel be now moved forward it will be found that the Sun-point is
moving in a straight line parallel to the ground on which the wheel
rests, while the planet-point describes a series of arches. It never
gets farther away from the centre to which it is united. The planet
point, in fact, describes a segment of a circle the chord of which is
equal to the circumference of the wheel. We are under no necessity of
supposing that the Sun’s path in space is rectilinear. On the contrary,
we have presumptive evidence that it is itself answering to the
gravitational pull of some body in the remote confines of space and
pursuing an orbital path.
[Illustration: Figure 4. Diagram showing the Cycloidal curve of a planet
on a vector S´-C, where A, C, B are the tropics. Then the straight line
S-S´´ is equal to 2(S´C) × 3·14159.]
We are here dealing with a rigid vector, which is not the case as
regards the planetary bodies. There is a difference in nature between
the spoke of a wheel that holds the tyre to the hub and the force of
gravity that holds a planet to the Sun.
Then our cycloidal curve falls of itself into the region of relativity.
It would only be true if the Sun’s path in space were rectilinear, not
otherwise.
Now we have got to our point where the elements of our system assume
coherence only by their relativity. This fact is so well established
that scientific prediction is a thing assured. Every year there is
issued a volume of astronomical facts which antedate our calendar by
some three or four years. I refer to the _Nautical Almanac_. In this
volume we shall eventually find not only that the tides have been
correctly predicted, but that every phase of the Moon is accurately
stated, its orbit among the stars clearly defined; the times of its
occulting or hiding the various stars that happen to lie in its course;
the time, place and magnitudes of the various eclipses, and a host of
other phenomena, are seen to have been foretold. This knowledge could
not be otherwise derived than from an intelligent study of an
intelligible cosmos, and a clear definition of the laws governing
cosmical relations. Keep that in mind. We live in a world of relativity.
What we call cosmic laws have only a relative value. The Ptolemaic
system of epicycles was relatively true to the view of the universe
which regarded the Earth as the centre of the system. It answered to all
the phenomena. It had an integrity of its own. When the view-point was
shifted so that the Sun came to be regarded as the centre of the system,
then the epicycle no longer held good. But the elliptical theory of
Kepler was only a relative truth. The planets do not really move in
elliptical orbits. They only appear to do so from the point of view of a
_fixed_ central Sun. The theory, like that of Ptolemy, answers to the
phenomena. The same can be shown in regard to the cycloidal system. In
the astronomical text books it will be found that the Precession of the
Equinoxes is ascribed to the change in the inclination of the earth’s
axis caused by the attraction of the Moon and Sun, but principally of
the Moon, on the equatorial bulge of the earth. The same text books will
tell you that the Precession is found to be increasing, that the Moon is
receding from the earth, and that the attraction of gravitation
decreases as the square of the distance! All of which is a contradiction
in terms.
But since we have arrived at the fact of relativity in regard to what we
are used to calling astronomical “facts,” we may as well face the
situation and accept the universe as symbol. Then all facts concerning
it come to be regarded as merely symbolical, and it is our business to
relate this universal symbology to the things of our consciousness and
the facts of daily life.
Such a system was evolved ages ago by the philosophers of the East, in
China, in India and in Chaldea. They called this system by the name of
Astrology, that is, what we reason or discourse concerning the stars.
They regarded the stars, not as bodies having a fixed quantitative
relationship to the cosmos, but as symbols having a significance in our
consciousness and a value in terms of experience. These values were
doubtless assigned from observation. Human nature remaining very much
the same throughout long ages, the symbolism thus instituted would have
a more or less constant value. That is how we find it. What Saturn
signified two thousand years ago it signifies to-day. It is an open
question whether the planets have a causative relationship in regard to
the affairs of human life. Before we can decide this point we have to
prove our theory of gravitation, making of it an absolute instead of
merely a relative fact. Then, if the planets interact one upon another,
as what is called the “solidarity” of the system seems to require, we
cannot very well escape from the logical consequences of our reasoning,
and planetary action in human life must be a fact beyond controversy.
But the planets may very well have a symbolical value as being part of
the universal inscription, a feature in the great physiognomy. We may
argue from this point of view with perfect safety. It is our business to
study this physiognomy of Nature, to read the symbolism of the heavens
in the same intelligent manner as we read the symbolism of the Earth. It
may be said that the whole art of living consists in what the ancients
called the “end-viewing perception,” seeing the end from the beginning,
which is our modern “intelligent anticipation.” The Genesis account
gives a symbolical value to the Sun, Moon and planets, when it says: Let
them be for signs (Othoth), and this othic value was early discovered by
the ancients and has held to this day.
There are various means of foreknowledge, but all cannot be called
scientific, although they may be the subject of scientific scrutiny.
Inspiration or revelation escape our apprehension. What we know as the
gift of the Spirit does not lend itself to scientific empiricism. Direct
perception, as in clairvoyance or seership, is allied to certain
temperamental peculiarities which can be noted but barely accounted for.
Mediumism and obsession may sometimes be the source of foreknowledge of
events, and these are the legitimate subjects of study by psychologists.
To these we may add the various forms of Automatism when applied to
divination, and Numerology or Kabalism. The latter, while depending on
an universal symbolism and the geometrical relations of thought, is
somewhat distinct in that it lends itself to empirical test. Indeed, it
may be said that all the foregoing methods of foreknowledge, except
direct revelation, may be rendered scientific. That they are not yet so
is due to our defect of knowledge concerning the nature and constitution
of man.
In effect we make final reference to Astrology as the only means of
scientific foreknowledge known to man, and in this we must include the
physical phenomena which have direct relation to astronomical facts as
well as anything we may argue concerning the action of the planets upon
the minds of men and the disposition of human affairs. Astrology lends
itself readily to experimental test. It does not necessarily assume a
causative relationship between man and the various bodies of the solar
system, but it is open to show that there is an actual relationship
between the state of the heavens at the moment of a person’s birth into
the world and the character and experience of that person through life.
There is no need in this place to elaborate the argument. The facts are
sufficiently well attested in the experience of all who have taken the
trouble to apply the ordinary tests. As to character, Ptolemy affirms
that Mercury is the indicator of the rational powers, the Moon of the
natural powers. By the rational he means those that are peculiar to man,
by the natural, those that are common to man and the lower animals. The
distribution of the faculties and powers are thus symbolically located—
[Illustration: Figure 5.]
There is an obvious consent here to the principles of modern Phrenology
as enunciated by Dr. Bernard Hollander. It is seen that all the
intellectual faculties, the perceptives, memories, the comparative and
rational faculty, are under the sway of the planet Mercury. Jupiter
governs the sympathetic faculties, intuitive perception, mirthfulness,
wit, benevolence; Saturn the devotional faculties, wonder, sublimity,
veneration; the Sun has rule over the governing group of
faculties—firmness, conscientiousness, love of approbation, stability;
Venus over the social group—friendship, inhabitiveness, constancy, etc.;
the Moon over the natural faculties—vitativeness, amativeness, love of
offspring, etc.; Mars over the faculties of defence and destruction;
Uranus over the psychic faculties, and Neptune over the spiritual.
In Astrology the Sun is considered as the radiating centre of vital
energy, and has relations with the heart and the solar plexus. The Moon
is the distributor of this energy, and represents the element of
variability, being allied to the sympathetic ganglion, and having
relations with the fluidic body; it also is related to the spleen. The
Sun and Moon acting together, as in the production of the tides, may be
regarded as the generator and distributor of all astral influences.
According to the positions of the planets at the moment of birth in
regard to the luminaries, astrologers draw their conclusions regarding
the constitution and functional powers of the individual. But there is
also another most important local factor which plays a very significant
part in the determination of personal powers.
If we take the vertical circle in the centre of which a birth takes
place, we shall find that this prime vertical is divided into two parts
by the meridian which cuts it at right angles, and again by the horizon
at right angles to the meridian circle. These two great circles
represent sensitive planes which are capable of responding to the astral
vibrations in force at any time, the intensity of such vibrations being
in direct proportion to the nearness of the planets to such planes.
Hence it is found that planets which are exactly rising or setting,
culminating or passing the lower meridian, have a very marked effect
upon the character and destiny of the person so born. These are
empirical observations. They can be tested, but, if tested, they must be
so in strict accord with the canons of Astrology, which ascribe certain
influences to each of the planets.
These great circles again constitute planes of direct and transverse
polarity, and they are found to follow the principle of the segmentation
of the cell. They serve a most important part in the determination of
sex. But this is a long and intricate matter, and cannot be fully
discussed in these pages.
Now, by tracing the effects upon health, character and fortunes produced
(or indicated) by the transits of the planets over these sensitive
planes, astrologers have been able to determine exactly what effects are
due to each, that is to say, what they signify in the course of events.
Ptolemy, Tycho and Kepler, Newton, and others among the great
astronomers, have confirmed the ascriptions of the astrologers from
personal observation, but without in any way contributing to the
solution of the problem of their _modus operandi_, presuming them to
have a causative relationship in human affairs, or of their status in a
scheme of universal symbolism. They have just left the problem where
they found it, while confirming the general claim of astrologers that
there is a possible means of a scientific method of prediction.
Astrologers make no claim to any degree of special inspiration. They
merely argue from like causes to like effects, finding illustration of
the law of periodicity in lunations, transits, eclipses and revolutional
ingresses, which, being connected in experience with a certain
succession of events, are found to produce events of a similar nature
whenever they recur. Astronomy gives us the periodic values of these
several factors, while Astrology supplies an interpretation from
experience. Nothing could be more scientific or more satisfactory. I may
now pass to the citation of some remarkable instances of scientific
prediction.