Cosmic symbolism

by Sepharial

The Sun and Moon are universally regarded as the symbols of the Male-female unity of Nature. The Sun is the father, the Moon the mother, of all mundane events. Astrologers refer these orbs to the organs of sight, giving the Sun dominion over the right eye and the Moon over the left. When the Sun and Moon are afflicted, especially in certain parts of the zodiac, they indicate blindness or defective vision. It has been stated by Dr. Fearon that there is an affinity between the right eye and the male line of heredity, and between the left eye and the female line, and that defects inherited from one line or the other are incidental to the corresponding organ. That there is a great connection with the state of the eye and the general health is a proved fact of which medical men frequently avail themselves in their diagnosis. We have already considered the Sun and Moon as the luminaries of the day and night, and we find this idea associated with the visual power in the Sayings of Jesus: “If thine eye be good thy whole body shall be full of light, but if thine eye be evil thy whole body shall be full of darkness.” In effect we find that when the iris of the eye is firm and clear and of a single unbroken colour, the health is good. But when it is split up and discoloured by green streaks the health is imperfect, while red spots in the iris, giving a patchy appearance, are a sure sign of some organic disease, and most likely of a growth. It is only when we come to admit the psychic origin of disease that we can fully apprehend the value of the Scripture statement. It is an inductive argument which regards the eye as the index of the general health of the body, itself standing as a symbol of intelligence. Conformity with the spiritual law of being would undoubtedly result in perfect integrity of soul and body. The natural has no life apart from the spiritual. The basis of all things is Spirit, and matter as we know it is its ultimate expression. The Sun, which is the most active form of matter, is thus the concrete symbol of Spirit. Among all symbolical forms of worship, that of the Sun-worshippers is the most rational. Human science may avail much to institute artificial conditions of life, but it will never succeed in dethroning the Sun.

CHAPTER XXV
ASTROLOGY

It could hardly be expected that one in my position, having the reputation of being one of those modern fools who go searching after ancient wisdom, could write a book on Cosmic Symbolism and successfully avoid the subject of Astrology. I admit to have trespassed on its preserves more or less in every chapter of this book. Now I may as well take a gun and make a day of it.

It is safe to say that no considerable argument has ever been successfully raised against the claims of Astrology to a place among the sciences. No valid reason can be given for disputing its principles, and its facts have never been overset. It is true that Pico della Mirandola, called Flagellum Astrologiæ because of his avowed hatred of the subject, attempted to expel it from among the Latins and was an ardent pamphleteer in the cause of its suppression. But he justified its claims and practically unsaid all that he had written by dying at the time predicted by the astrologers. Dr. John Butler, Chaplain to James Duke of Ormonde, had a mind to inveigh against its teachings, which by some misconception he fancied to be pagan and subversive of Christianity. He studied the subject the more effectively to assail the assertions of the astrologers, and ended his campaign by writing a book in support of its teachings. It is a book rather well known to students of the subject and can be seen at the British Museum.

But perhaps the most sounding rebuke that was ever given to such as foolishly repudiate the whole thing without taking the trouble to examine its principles and methods, was given by Sir Isaac Newton to Mr. Halley of comet fame when he ventured to dispute the subject with the great philosopher. The latter heard him to a finish and then quietly remarked: “I have studied the subject, Mr. Halley, you have not.” I do not know what was Halley’s perspective and therefore I cannot say in what regard he held the author of the Principia, but personally I would rather be swallowed by an earthquake than have such a rebuke from the same source. There was always that about Newton which inspired confidence in his utterances, for a more fearless and at the same time humble-minded investigator of Nature never breathed God’s air. He spoke of what he knew.

In the presentation of astrological evidence we are not called upon to display the modus operandi of planetary action in human life. We can observe facts without references to their causes. We may legitimately theorize as to the means whereby a universe is brought into existence, but none can say why. One is relieved of the necessity from the fact that he is not the Creator of it.

But there are many suggestions afforded by modern scientific discoveries which lead us to the idea that planetary influence, apart from the attraction of gravitation, may be due to the functions of subtle states of matter such as we posit as properties of spatial ether. And since we know nothing of force apart from matter it is reasonable to presume that whatever forces are at play in the cosmos have their appropriate material vehicles. Spectrum analysis does not lead us to suppose that there is any material difference in the chemical constituents of the various bodies of the system, and what you find in the planets you find also in the Sun.

Certain considerations regarding the nature of matter lead us, however, to the conclusion that, apart from its properties, it has characteristics which depend not so much upon its atomic constituents as upon their arrangement. From this we may argue that inasmuch as we are all compounded of the same cosmic elements, differences of character and temperament are due to the ascendancy of one over other of those elements in individuals. This, so far as the personality is concerned, may well be true, but because material atoms have no emotions, aspirations, hopes and fears, and no moral sense, they cannot be said to acquire such by mere conglomeration. To carry the argument further, therefore, we should have to derive our atoms from something rather more spiritual than the hydrogen base, the “happy hunting-ground” of the physicists.

So far as the planets’ action on our organisms is concerned, it may be that the brain cells, infilled as they are with a nervous pabulum, are capable of responding to the more subtle vibrations of the ether. But the immaterial parts of us must respond to immaterial stimuli, and we know that there are other than merely physical effects due to planetary influence. And whereas matter is continuous of matter throughout the entire universe, mind is continuous of mind, and spirit of spirit. Thus it is that “Soul to soul strikes through a finer element of its own.”

We must therefore recognize that there may be a supra-cosmical as well as an intra-cosmical planetary action, and this follows from the argument that, matter being the ultimate expression of Spirit, the material planets have their spiritual counterparts.