The Modern Mystic and Science Review
Article by Willi Sucher, May 1938
THE ZODIAC (continued)
In
last month's article we tried to show how a moment of deep import in the
spiritual evolution of humanity — the turn of the 13th and 14th
centuries — was inscribed in the writing of the stars. In a great cosmic
cross this epoch is recorded in the starry heavens. On the one hand there was
the last withdrawal into the dark hidden background of external history of the
ancient wisdom, shown in the tragic drama of the destruction of the Knights
Templars and recorded in the constellation of Sagittarius, and on the other
hand there was the flower of medieval Scholasticism, related to the
constellations of Virgo and Pisces. Finally, there was the rise of Mysticism in
the figure of Meister Eckhardt, whose destiny is inscribed in Gemini.
This
cosmic cross — Sagittarius and Gemini, Virgo and Pisces — represents in its
world-historic aspect a decisive moment in the spiritual evolution of humanity
as a whole. Forces of consciousness from times of old are dying out, and a new
beginning dawns on the horizon. It is indeed significant how the evolution of
the Western world from this moment onward until the present day appears
revealed in the light of cosmic happenings. With a remarkable continuity, this
evolution of humanity from the Middle Ages onward is represented in the cosmos.
Fig. 1:
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Let
us then take our start from Aries this time. We shall see how the leading
figures in spiritual evolution came into relation with the Zodiac through their
horoscopes of death. To begin with, there is St. Bernard of Clairvaux, who died
20 August, 1153. Mars was in the constellation of Aries. What signifies this
place of Mars? The past transits of Saturn, explained in a previous
installment, will enable us to find an answer. It is the foundation and growth
of the monastery of Clairvaux in which St. Bernard played a decisive part and
which is recorded here by the planet Mars. In Aries an event stands written
proceeding from a most important impulse; born of the fiery mystical experience
of a man who was also the inspirer of the second Crusade. There dawns in these
events the path to which medieval humanity was destined, from the last relics
of ancient Mystery-wisdom to the type of mystical experience which comes to
full expression in Meister Eckhardt.
This
new incision in the spiritual strivings of humanity approached the human beings
of the Middle Ages time and again and from many aspects. Passing on now into
the sphere of Taurus, we find Raymond Lulli, at whose death — 29 June, 1315 — Mars
stood in this constellation. He was the well-known originator of the
"Lullian art", as it was sometimes called, trying to reach by subtle
combination of philosophic concepts already known to humanity, new kinds of
questions and new answers. His way of thinking influenced many others, even in
much later times — Giordano Bruno for example. Raymond Lulli was born in
Mallorca. In his youth he lived a life entirely given up to the impressions of
the senses. Then, of a sudden, he had a visionary experience which made him
change the direction of his life. Thenceforth he devoted himself exclusively
and wholeheartedly to spiritual study and to the great religious questions of
his time. This was the decisive event in his life which was inscribed by Mars
in Taurus.
In
Aries we saw reflected a human event arising out of a deep inner impulse, an
all-absorbing mission. In Taurus we have the picture of a conversion, a
transformation due to a deep experience in spirit. A powerful incision gives a
quite new turn to an existing tendency of life. This quality of Taurus will
also be found in other horoscopes of death.
Now
we trace human history in its cosmic aspect further on into the sphere of
Gemini, where a deep cleft arises between the inner and the outer world. We had
already encountered this kind of soul's experience in Meister Eckhardt. The
mystic with his deeply inward orientation of life comes into conflict with the
Church. Gemini, the twin brothers wrestling with one another in every human
soul, is revealed here; typified in the striving of the individual within
itself toward the inner light and, in the mighty institution of the Church,
desiring to adhere to past tradition.
Yet
evolution took its course in such a way that the old faculties of knowledge
gradually died into the characteristic mystical experience of the Middle Ages.
Scholasticism in its best exponents still maintained a balance by deep
discipline of thought. In thought, the conscious inner life of a human being
sought to retain connection with the higher world of Divine Revelation. This
faculty became extinguished by and by.
Significantly,
we see this happening in such a man as Nicholas of Cusa, who died 11 August,
1464. Born at the turn of the 14th to 15th centuries, he
grew up in the Scholastic discipline of thought; but his inner experience, led
him along another path. While voyaging across the sea, a mystical experience
came to him as if being bathed in the eternal ocean of the spirit, yet in such
a way that the experience no longer penetrated up into the realm of thought. A
“knowing ignorance” is his own name for this experience of the divine; so he
describes it in his book, De
docta ignorantia. Now at this death there is a conjunction of Saturn and
Jupiter in the constellation of Aquarius. Herein we see his connection with
Scholasticism. Yet on the other side Mars and Venus are in the region of Cancer
and Leo. This is the cosmic picture of his own more inward path into the sphere
of docta ignorantia. Between the two constellations, his experience on
the sea-voyage is recorded in Aries.
Thus
we see indicated in the constellation of Cancer a tendency in human spiritual
development to withdraw into the inner life of the soul. This is expressed
still more strongly in the horoscopes in Leo. Therefore, in the horoscopes of
death of quite a number of mystics of the later Middle Ages and of the dawn of
modern time, we find the planets entering the realm of Leo. One who stands out
among them all is Johannes Tauler, a disciple of Meister Eckhardt. At his death
on 16 June, 1361, Saturn, Mars, and Venus were in Leo. A unique experience of
Tauler's life was recorded into this constellation. We refer to his so-called
conversion by the Friend of God from the Oberland, a man whose influence
extended far and wide in the neighborhood of Basle at that time. The Friend
of God is indeed a mysterious figure in the history of the time. There is
no actual historic evidence of who he was or where he came from, only the
stories told in the circle of those amongst whom he moved refer to him as a
wonderful being who had a deep and far-reaching spiritual influence. So too the
story of Tauler's "conversion". In his encounter with the Friend
of God he underwent deep inner experiences, and his own influence and
eloquence as a preacher was wondrously enhanced.
While
in this way the constellation of Leo is connected with the quest of spiritual
truth in deep recesses of the human soul, Virgo belongs to the inner peace, the
quiet poise of the soul within the spiritual being of nature and of human life.
This was already pointed out in relation to Scholasticism in the previous
article. Unknown to the outer world, in inner silence and serenity of soul,
experiences take shape in the sphere of Virgo, preparing to bring about
essential changes in the development of consciousness. Thus in the
constellation of Virgo we see one who very strongly represents this trait, the
famous alchemist and doctor, Paracelsus, who died on 23 September, 1541. At his
death, Jupiter was in Leo while Mars and Saturn, together with the Sun and the
two lower planets Mercury and Venus, were in Virgo. Saturn was rather on the
border-line between Virgo and Libra. All this belongs to the peculiar place of
this great individuality in the spiritual life of his time. For on the one hand
Paracelsus, as an alchemist, was living within that spiritual stream which
sought by a more inner mystic path to penetrate to a grasp of the divine and
spiritual; yet on the other hand he was already one who consciously turned to
the outer world, seeking to find the very roots of nature's being. We see this
in the way he brings forth a new conception of human nature and also to some
extent a new science of medicine. Paracelsus is a very living representative of
the transition from medieval humanity, for whom the experience of the spiritual
world was fading away into the form of Mysticism, to the new tendency of soul
which gave birth to modern Science. True, in this scientific stream the
consciousness of the reality of the spiritual world was and is in danger of
being completely stifled; however, this development was also destined and
inevitable; a necessary phase in our evolution, for it led us on the way to
spiritual freedom.
This
turn in the evolution of humanity is potently expressed in the constellation of
Libra. Here we find Saturn in Libra in the horoscopes of death of three great
men — inaugurators of the scientific era: Copernicus, originator of the new
astronomy (died 24 May, 1543); Tycho Brahe, the famous Danish astronomer (died
24 October, 1601); and Johannes Kepler, the great German astronomer and
mathematician (died 15 November 1630). In the relation of these three to one
another, the transition of humanity to the new outlook upon nature is most
impressively portrayed. Copernicus, purely by outward observation and mathematical
experiment, laid the foundations of a new world-system. Tycho Brahe took a very
different line. As an astronomer he also devoted himself whole-heartedly to
outer observation of the starry heavens, but in the depths of his soul there
was living side by side with this, the memory of a former life on Earth when he
had still been united far more intimately with the wisdom of the ancient
Mysteries. Hence, he rebelled against the central idea of the Copernican system
which was to place the Sun in the center of our solar system. He evolved a
system of his own, wherein he tried once more to give the Earth a position of
central importance. Then Kepler came and worked with him as his assistant. When
Tycho felt his end approaching, he begged Kepler to base his future work not on
the Copernican but on his own, the Tychonic system. Kepler, however, did not do
so; he based his subsequent researches on the Copernican idea.
Thus
we see connected with the constellation of Libra one of the greatest and most
decisive turning-points in spiritual evolution. The world-picture of the
ancients, the Ptolemaic system for example, is superseded by the modern point
of view of scientific research and experiment. Men now devote themselves to the
examination of external visible nature.
Now
we come into the sphere of Scorpio. There we see Mars, both in the horoscope of
death of Kepler and in that of Galileo (8 January, 1642). In Kepler's Mars is
inscribed his turning to the Copernican system after the death of Tycho Brahe;
in Galileo's there is the period of his life when he was carrying on important
researches at Padua. Moreover, in the later life of Galileo it represents the
time when he was taking a courageous stand on behalf of the Copernican system
before the Inquisition. To Scorpio, therefore, belongs a profound
transformation in the world-outlook of humanity. Kepler, Galileo, and many
others confront the old ideas with the foundations of an entirely new method of
research. Scorpio has to do with the destruction of old traditions, yet at the
same time with transmutation and progress.
The
cycle of evolution now leads us on into the sphere of Sagittarius. This sphere,
as we already saw in the destruction of the Order of Knights Templars, is
connected with the rise and fall of spiritual streams in evolution. There is a
wrestling for spiritual continuity in human progress. The horoscope of death of
Martin Luther for example (18 February, 1546) is penetrated in a very decisive
way with this constellation. Saturn and Mars are in Sagittarius, while Jupiter
is passing on from Sagittarius to Capricorn. Saturn in Sagittarius represents
the time when Luther, nailing his theses to the castle church at Wittenberg,
set foot along the way which led to separation from the Roman Church. Also in the
horoscope of death of Leonardo da Vinci (2 May, 1519), Saturn is in
Sagittarius. This is a picture of the great master’s struggles to achieve new
spiritual points of view in all the realms of art and science. It is true that
his powers, as against the old, are not yet strong enough, and most of his
attempts fail any immediate success. Yet both in Leonardo and in Luther the
sincere striving of humanity for progress, for the achievement of new forms of
life, comes to expression very strongly. This is the mood of Sagittarius.
The
next constellation that of Capricorn, is filled with human destinies where the
essential thing is the carrying to a quick conclusion of some definite task or
mission. Many examples might be given. One who expressed this in a most beautiful
way was the great painter Raphael. At his death, on Good Friday 1520, Saturn
was in Capricorn. This position of Saturn belongs to the events of Raphael's
early youth when his mother died and he was received as an apprentice into his
father's studio. It was an important moment in destiny when this tender and
delicate being was thus removed from motherly protection and placed into a
stream which was to carry him so rapidly on to the greatest heights of
creation. In the 30 years that followed, with an incredible ease and lightness
of touch, he brought the deepest spiritual truths through the medium of his art
into humanity. This carrying of a spiritual impulse to a successful issue,
almost without resistance, is the true mood of Capricorn.
Through
the constellation of Aquarius, cosmic spiritual streams of evolution make
themselves felt in the currents of human history on Earth. As a representative
of this type we may mention once more Cardinal Nicholas of Cusa, in whose
horoscope of death Saturn and Jupiter were in conjunction in Aquarius. This was
connected above all, with the course taken by the Council of Basle during the
1430's. Nicholas of Cusa had much to do with this Council. The men assembled
there were really trying to come to terms with an event which, in the spiritual
realm, was already an accomplished fact. There was the growing rebellion of
humanity against the old hierarchic principle represented by the Roman Church.
The tendency and purpose of the new age then dawning was to embrace the whole
of humanity in a united spirit, in spite of their immense differentiations.
Nicholas himself had spiritual experiences from which he learned that the most
diverse, including even the non-Christian religious faiths, could be brought to
a peaceful understanding with one another. That such a feeling could arise in a
human soul, while simultaneously in the Reformation, powerful movements were
arising in opposition to the Roman Catholic authoritarian principle. All this
is due to the fact that in the spiritual world the transformation to a new age
had already taken place. Human beings upon Earth — those at the Council of
Basle for example — experienced this fact, reflected as it was in the deep
places of their souls, and were at pains to master it and understand it. This
human experience was inscribed in Aquarius through such horoscopes of death as
Nicholas of Cusa's.
We
are led on from there into the constellation of Pisces where the great battles
for the world-outlook and the forms of life in humanity are pictured, as we
explained when dealing with Scholasticism. Such battles may extend over many
centuries, and yet they have their focal points in single individuals, by whose
horoscopes they are then recorded in this constellation.
So,
we can recognize the continuous passage of Western humanity through the entire
Zodiac. About the 12th and 13th centuries there is a kind
of knot, a nodal point in evolution. On the one hand the last relics of old
faculties of knowledge, still in a more direct connection with the real
spiritual world, were dying out, but scholasticism by dint of heroic efforts in
the life of thought was still able to maintain a slight connecting link. Yet
even this was ultimately lost in medieval Mysticism which, with its deep
longing for an experience of the divine, was no longer able to raise this
experience into full consciousness. In consequence, humanity turned more and
more to observation and experiment of outer nature. In its turn this was the
beginning of an evolution reaching far on into the future, an evolution seeking
liberation on the one hand from ancient rules and traditions, while on the
other hand people strove, in depths of soul, toward a new, freedom-born
knowledge of the spiritual relations of the Earth and the cosmos. Admittedly,
in our time this deeper trait in modern evolution is often misunderstood or
even denied altogether; nevertheless, through the dark night of the prevailing
emptiness of spirit, a new kind of human being is striving toward the light.
The outlines of this human being of the future are written in the cosmos in the
way we have now tried to indicate — however briefly.
We
should not only look at single sections, chance perspectives of external
history with their one-sidedness and imperfections, we should try to see the whole.
This whole is represented in the cosmic picture, and here the wonderful thing
is to see how the most opposite tendencies do, after all, enter harmoniously
into the cosmos, into the cosmic places they belong to by their several virtues
and inspirations. So, they do find their place in this striving toward the
perfect human being; a striving written by humanity into the universe through
horoscopes of death, transcending the individual human being and summoning us
ever and again to rise from our one-sidedness into the whole.
This
twelve-fold cosmic spiritual being can be experienced in the Zodiac, even as in
the twelve-fold Zodiac there is a real archetypal picture of the human form. We
take our start from Aries, which represents a directing and leading sphere
comparable to the head of the earthly body; then it rays through the living
spiritual body, through a deep inwardness and out again into a sphere of
movement and activity comparable to the limbs in the earthly body. Thus are the
several constellations of the Zodiac connected with the spiritual strivings of
the human being:
Aries: | Spiritual impulses are poured into evolution. |
Taurus: | Impulses try to incarnate in Earth-realities; they meet with resistance and yet are able to bring about transmutations. |
Gemini: | The light and the dark twin-brother; the spiritual impulse wrestles with the two aberrations of the human soul: flightiness and Earth-boundness. |
Cancer: | The turning inward into inner silence. |
Leo: | Seeking the fountain-head of the Spirit in the depths of one's inner being. |
Virgo: | The gateway to the inner being of all Beings. |
Libra: | Out of the inner life, the turning outward once again; herein the problem of balance — the decisive moments of the Spirit. |
Scorpio: | Ancient connections are destroyed and new must be created by clear purpose and good will. |
Sagittarius: | The alternation of great spiritual currents in human history. |
Capricorn: | The carrying of destined tasks to a successful issue in the earthly sphere. |
Aquarius: | The streams of spiritual life on Earth, as images of cosmic streams. |
Pisces: | The wrestling of the spiritual streams in humanity for the world's future. |
As
will be revealed in the further course, this macrocosmic spiritual human is a
reality in every detail.
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