| Carlo Suares: The Sepher Yetsira: Some Exercises in Reading
REPEATEDLY I have stated that the original code of the Autiot, as I have given it, is only an elementary approach to their study. In The Cipher of Genesis and The Song of Songs there are examples of how to read them, without any claim to have accounted for their total meanings. By now readers know that every Aut in any given equation is a symbol of an energising process that varies in direction and in intensity, according to the context. It comes practically to knowing what one is going to read before reading it.
In the same manner as in the two volumes mentioned above I will give a reading of the Zodiacal signs and Planets in relation to the Autiot which form them. I will then proceed with a reading of the seven Planets compared to the twelve Zodiacal signs, which is a necessary exercise when dealing with the ephemeris.
IN TERMS OF ENERGY.
The First Four Signs, beginning with Aries
1: Hay (5), life, forms Toleh: (Aries) Tayt-Lammed-Hay.
From the zero of the life, Hay confers on the primordiaJ cell, Tayc (9), the Lajnmed (30) of the organic movement and life (Hay): Toleh. Here Meadim (Mars) is seen matked with pointed Dallet (4) which forms it, symbol of resistance, to become Olet (translated: madness). This last word, Aleph-Waw-Lammed-Tav indicates that Aleph rises, fertilises Lammed, the organic movement with Waw, and projects Mars's resistance in the cosmic life ( 400 ) the organic This fantastic projection destroys all personal resistance to life: enough for anyone to be 'fixated'!
2: Waw (6) forms Shaur (Taurus): Sheen-Waw-Raysh.
The process born at the 1st sign is now present and amplifed. Shaur is a new division: formed by male forces, Waw (6), it reveals the Sheen, or cosmic organic movement, actuated by the same Waw which fecundates the Raysh: that is, the entire cosmic container. The equation Shaur and Aur (light) are almost the same. Here Venus is Hhan (8.700), unresolved equation of the undifferentiated and the undetermined (what is "before" and "after" evolution?).
3: Zayn (7) forms Teomaim (Gemini)
The 7 of every possibility distinguishes this energy. Teomaim is composed of Teo with Aleph and of Maim (the Waters) with Yod. Here Mercury exercises its power of selection: it is Shamama, that is, Sham (the Name) with the addition of Mah (meaning "What?").
4: Hhayt (8) forms Sartan (Cancer): Sarnmekh-Raysh-Tayt-Noun.
Biological development re-starts from the undifferentiated Hhayt. Female and feminine fertility, Sammekh (60), draws the Raysh (cosmic 200) its primordial substance, Tayt (9), and engenders all the cosmic possibilities, Noun final (700) in the name Sartan. In this sign the Moon, Lavanah (22.214.171.124) is very alive. It gives rise to two poles of energy, burying itself in the ground and rising.
These first four signs oi the Zodiac describe the stages of fecundation starting the primitive cell; Aries: (Toleh) 9.30.5) early organic life, its capacity to break the resistance of crystallisation. This resistance in Aries is personified by Mars, whose letters, Meadim, 126.96.36.199.40 express a resistance in which the visc of Aleph is forced to project itself in a repetitive but certainly living existence (10), incapable of evolving. Broken by the thrust of Aleph, Mars is projected into the cosmic-lunar 400. Olet, Aleph-Waw-Lammed-Tav (1.6.30. 400), translated "the madness" of Mars, is none other than the triumph of Aleph, fertilising the cosmic 400.
it is important to note that Shaur , the name for Taurus, begins with the cosmic 300 (or fecundation). In this house Venus in inert. It is made solely of undifferentiated substance, but its inner state Hhan (8.700), sets the unresolved equation of all forms of evolution, from the undifferentiated to the undetermined.
In Gemini selection comes into being: one current of energy takes the direction of involution towards the undifferentiated. Here we are exactly under the sign of 400 (the initial letter of Teomaim) where the previous sign has taken us. Gemini, being under the sign Zayn (7), all possible meanings are here possible, and Mercury in that house can gather up everything with both hands. It is active, being formed here by pointed Raysh.
In the fourth sign, Cancer (Sartan) is formed by Hhayt and is the abode of the Moon, formed by Tav (400). Tav is the sanctuary, the base of operations, for all cosmic energy. Tav, the last letter of the alphabet, is where the end and the beginning meet. Here the burying of energy in matter and its emergence coincide. The feminine is completely fertilised on all levels: the initial letter Sammekh (60) of Saturn (Cancer) proves it.
The Next Four Signs
5: The Tayt (9) forms Arieh (Leo): Aleph-Raysh-Yod-Hay.
At #1 we have seen Hay, life, form Tayt (9) with Toleh. Here at the sign #5 (Hay) the Tayt forms the Aleph. The name Arieh shows that the Aleph projected in the universe Raysh exists as This projection (the fundamental theme of the Qabala) is possible because the primordial cell, Tayt, engenders the Aleph. They are both alive, and hence the Hay and the Hhayt of Hhamah (the Sun) whose sign is Arieh. Hhamah here causes all the biological and conscious possibilities.
It is here that the primordial female gives birth to the intemporal, to the principle, to this Aleph that in so many ways is deified. Sign of endogeneity, it is the balance of two lives, Hay and Hhayt, that express the Sun, Hhamah (Hhayt-Mem- Hay: 8.40.5). Hhamah, our source of energy, is twofold in its "house": it speeds up evolving organic life and also its drying up and destruction.
6: Yod (10) forms Betolah (Virgo):
Manifestation (existence) of Yod (10) projected under the previous sign forms its container, Bayt. The name Betolah indicates that these containers become structurising energy with, as support, the Tav (cosmic) logical development of the previous sign. The container and the contents are both alive, just as Mercury bears witness ( Kawkab: 188.8.131.52), magnified in its own sign and giving all its fruits here.
The name Betolah fully extant expresses parthenogenesis where its resistance becomes organic movement. Here Mercury, Kawkab formed by unpointed Raysh, strongly supports this process with its own magnification. Earth (in the Alchemical sense) produces all its grain, 'Zar (7.200.70). All possibilities have flourished. A cycle is completed.
7: Lammed (30) forms Moznaim (Libra):
Lammed (30) is the symbol of organic movement. Here its affirmation of everything that exists is expressed by Mozenaim's first Aut (40). Following the previous sign this is an entirely living process. Mozenaim is made of Maim (Waters) inside which is Ozen, the ear, (The capacity to hear is again submerged in the Primordial Waters.) In this sign Nogah (Venus) is active and lively, but consciousness is reflective and not yet an intelligent reflex. It is incapable of selecting which of all possibilites has the quality o Ki'aur (184.108.40.206.200). Birth of myths: the unconscious has its own life.
8: Noun (50) forms 'Aqarav (Scorpio): Ayn-Qof-Raysh-Vayt.
The half-awoken consciousness projects innumerable images. Manifested life (Noun) opens the way to all the possibles forming 'Aqarav (220.127.116.11), Scorpio. This schema projects thc image of the cosmic Aleph (Qof) into the manifested world and animates its contents (Bayt). This process actuates Mars which, here, is in its unpointed sign, The "Wisdom" of Mars, is earthly. Its name Meadim, when decoded, shows a particular condition of Aleph.
The Last Four
9: Sammekh (60) forms Qoshet (Sagittarius): Qof-Sheen-Tav.
The cosmic Aleph, Qof (100), is in this ninth sign, which is formed by the female Sammekh (60). The name Qoshet is cosmic and complete: 100 and 400 are connected by 300, the breath, completing the terrestrial female cycle. Here Tsedeq (Jupiter) equips a building to contain and represent the cosmic Qof. Does it not have the dual female-male realisations with 90 and 100 (Tsadde-Qof)? From this fact it acquires authority over spirits in the name of the Higher Powers it is thought to represent.
10: Ayn (70) forms Ghedi (Capricorn): GhimeI-Dallet-Yod.
The priestly myth of the previous sign has no connection with reality. Here reality resumes its rights through the Ayn (70) which safeguards all living possibilities. Structurising energy sets out again from zero with Ghimel (3) which asserts its Jiving (Yod: 10) authority (Dallet: 4). Hence the name Ghedi. This sign Shabatai (Sheen-Bayt-Tav-Y0d: 300.2.400.10) explains with Sheen and Tav that every kind of "container" (shell, measure or nunaber) comes fronn the meeting of the cosmiic 300 and 400. Here Schabatai becomes Hhaim (Hhayt- Yod-Yod-Mem: 18.104.22.168). It bears the twofold existence (Yod and Yod) of all organic life (container and germ).
11: Tsadde (90) forms Deli (Aquarius):
12: Qof (100) forms Daghim (Pisces)
Eleven is the number of going beyond oneself. Deli is formed by Tsadde (90), feminine perfection. Twelve is the number of Zodiacal completion: it is formed by the Qof (100). Aquarius, feminine, supports it with the 30 of Lammed (Deli: 4.30.10). Pisces is multiplicity in motion. Saturn dies (Mot) in Aquarius, just as the structures of evolution die one after the other. Jupiter is Shalom (at peace) in Pisces.
A General View of the Twelve Signs
In classical astrology the first six formations are below the horizon and the last six are above. This explains the fact that their formative numbers -- Hay, Waw, Zayn, Hhayt, Tayt, Yod (22.214.171.124.9.10) in order -- project life (Hay) into existence Yod (10), only at the 6th sign. They are therefore abstracts; no more than archetypes. Yod forms the sign of Virgo. In the habitat of the reflecting consciousness, Mercury's ability to think is the same as the ability of existence to be aware of itself as living on the wrong side of energy, and, therefore, to be aware of the right side: YHWH. Proceeding from there, Venus in Libra (which is formed of Lammed, the 30 of organic movement) is the initiator of the second cycle, in which conscious activity develops in the physical world until it is reborn in Ghedi.
At the end, at the 11th and 12th signs, the feminine and the masculine find schematic settings which do not put obstacles in the way of their emotional maturity. There they can fulfil themselves, and energy can resume its flight after passing through the weariness of all levels of human experience.
How the Seven Unpointed and Pointed Work
To re-discover the source of Revelation is to re-discover the source of its language. Semantics and linguistics are to be found there. Like everything living, the development of a language is a process having the same pattern as all structuration. We will now approach this pattern with the formative triad of the first three Planets named by The Sepher Yetsira: Shabatai, Tsedeq, Meadim, which occupy the upper half of the Zodiac.
It is imperative to think in the abstract here, in pursuance of the fundamental theorem of the Qabala: in so far as every phenomenon is considered as a particular instance of the play of the One living energy and is analogous to every other phenomenon in a similar place of structuration, controlled in a parallel manner.
The Sepher Yetsira places man at the centre of phenomena; it puts the Planets in space; their "contrary qualities" are two opposite directions. One can imagine that for each astrological topic the aspect of the triad Schabatai-Tsedeq-Meadim in control of their non-pointed formatives should prescribe the course of the subject in his position in the graph of his evolution.
1st Stage: Vayt-Bayt (2) form Shabatai, which in Ghedi, marks the beginning of a new formation.
We have seen the reasons: Ghedi (in Hebrew, kid: hence, "Capricorn") is formed by Ayn (70), the number of every activated possibility. Here independent life resumes its rights, following the dead-end of the Jupiterian dogmatism of Sagittarius. Ghedi is an equation (3.4, 10) indicating a birth: it is an archetype of organic jnovenaent (3) in an archetype of living (10) resistance (4). Amidst this catalyst unpointed Vayt (2) formms Shabatai alive which, as we have seen, shows by 300.2. 400.10 that every formation, however minute it may be, is a cosmic occurance: every "container" is an impact between 300 and 400. Here Shabatai being Hhaim (126.96.36.199), has a dual existence, two Yod, risen from the undifferentiated Hhayt. Hhayt-Yod makes Hhai live. Yod-Mem makes Ym, the sea. In Deli, Shabalai formed by the resistant Bayt, blends with the resistant Dallet (4) of Deli and dies.
2nd Stage: Djimel (3) forms Tsedeq, non-pointed in Daghim. In this sign Tsedeq is a movement, a proliferation drawing its substance from the Primordial Waters, which begets 40 indefinitely. (Dag, fish: Ym, the sea; Daghim 188.8.131.52). Here the 4 and the 3 are reversed in relation to Ghedi: existence is assured.
Tsedeq (90.4.100), formed by Djimel (3) in Daghim (184.108.40.206), which in turn is formed by Qof (100), summarises the abstract conception of a human being, which follows from Genesis and The Sepher Yetsira.
In fact, the numbers of the name Tsedeq express both feminine and masculine perfection, resulting from the movement of Djimel-Ghimel (3). But does this perfection ever occur? By asserting itself with pointed Ghimel in Sagittarius Jupiter blocks human evolution.
3rd Stage: Thallet-Dallet (4) form Meadim which expresses an its two signs, Scorpio and Aries, man undergoing and realising, or not, his mutation. It is a formation where contradictions existing together must, and can, be caused to coincide. In fact, the name 'Aqarav (Scorpio: 220.127.116.11) shows the 70 with the cosmic 100 and 200 converging on the 2, the individual "container" (the ego, the "myself" of consciousness), which always tends to prove itself and ascribe the universe to itself ("I am the truth, the life, etc."). Besides, the occupant of this sign is Meadim which seizes Aleph and Adam in its equation and holds thenb between Mena and Mem. A mere nothing separates it the Jupiterian Sagittarius ... Would not the completed man, the initiated who is fully alive, the Jupiterian destroyer of forms and illusions, know how to take a back seat in Meadim's acquired nudity? Meadim, from the cell; in Toleh (Aries) onwards, has never ceased to oppose its resistance to life, with increasing hardness. This "folly",
Olet, projects it into the repository, Tav (400), of universal life. In Scorpio it acquires humble wisdom. Hhokmah (18.104.22.168) which consists in knowing things according to their names in the hierarchy of structures.
The particular importance of the triad Schabalai-Tsedeq-Meadim for the "man-in-the-cube" is obvious: the flow of energy from top (Schabatai) to bottom (Tsedeq) passes through his entire body, from head to foot. And I have explained at length the meaning of the East (Meadim). Yet the significance of this triad needs to be plumbed, in respect to the general context of the Qabala, and to Genesis.
According to the traditional translations the Sun and Moon were created on the fourth "day," Yom Rabi'i. However, we know, as is explained in The Cipher of Genesis, that Yom (Yod-Waw-Mem) is the projection of Aur (light) into existence (Aleph-Waw-Raysh). Aur, expresses the fertilisation of Raysh, its cosmic container, by Aleph. In other words, the infinite energy of Aleph imparts to our universe the greatest speed of which it is capable; that is, the speed of light. As to the number Rabi'i (22.214.171.124.10), it is a "reply" by two Yod of two sources of energy: the Sun (outer), the Moon (inner) that animates man.
How is it that we cannot remember that Schabatai in the 5th Sephira, is blessed with two seals by Yod-Hayt-Waw? How is it that this prodigious energy is not recognised to be monopolising its sign, Ghedi, a new life, whose common elements are movement, resistance and existence? Why is the evidence that Ghedi is formed by 70 not recognised? Lastly, why is it not seen that Shabatai is here Hhaim?
In the coded sacred language everything lends itself to deep and endless meditation. How obvious it is that the names of Roman gods, derived from the Greeks, are inadequate for describing the Planets. This terminology only makes discoveries difficult,
On moving from Ghedi to Deli the method of formation confirms its viability: from 3 4 10 it becomes 4 30 10 The archetype 3 comes into existence (30) in the structurising force of 4.
The formative number of Deli is Tsadde (90), the completion of the feminine. Here Shabatai fulfils itself in Mot (Mem-Waw-Tav), translated "death." It is Tav's return to maximum powerfulness (400), total resistance to life, the sanctuary and tabernacle of universal life: fertilising death, ambivalent death, life-death of resurrection.
Tsedeq, the second Planet, is complete, finished (Schalom) in Daghim, the following sign, whose formative number is Qof (100). The name Tsedeq 90.4.100, is the very symbol of ambivalence. In Hebrew Tsedeq is Justice; in mythological language it is Jupiter. Neither of these two allegories fits with the hermaphrodite who represents the profound purpose of the aim, or the fusion of the sexes.
After the exalted beginning in Shabatai and the bottom reached in Tsedeq, Meadim (Mem-Aleph-Dallet-Yod-Mem) brings the extraordinary pattern of the whole of human existence. In it the Aleph (of Adam) is seen still immersed in the Waters (between two Mem) which engender him. There Aleph, who now appears in the Zodiac, is held back, blocked, entangled in a thick resistant network in Aries and acquires intelligence and wisdom in Scorpio.
This distressing situation is, as for all the Planets, in two contradictory signs. Here, in fact, the contradiction is none other than Meadim itself, because man, Adam is within its Autiot.
The other four planets are allocated thus: a binomial on the level of tens, Khal and Kaf: 20 form Hhamah, the Sun; Phay and pay (80) form Nogah, Venus; a binomial on the level of hundreds, Raysh and Raysh, 200, forun Kawkab, Mercury; Thav and Tav (400) form Lvanah, the Moon. The Sun and the Moon have only one sign each for housing their "contrary qualities." The Sun, Hhhamah, is, in current Hebrew, Shemesh. These two names have the same meaning.
Kawkab and Lvanah revive thc whole initial theme of the cosmic sphere: the universe's reply to the breath which animates it. Kawkab unpointed is Zar' (7.200.70): it produces all seed corn. Let us remember that in its name, 126.96.36.199, two states of being, 20 and 20, fertilise one another.
In a final abstraction this achievement reaches perfection in Lvanah, where Thav and Tav are reunited. There the deeply hidden energy and its arising as a result of primordial substance, resumes the fundamental theme of the Qabala. This has given rise to a death and resurrection of a deity, a mythological conception that reflects the idea that life perpetually dies and is re-born. Here, to those "who search, who see, who study thoroughly, who understand, who map out, who group ideas, who carve their way, and who erect with their hands" is shown the endogenous nature of the universe.
The Pointed Seven: A Survey
When they are pointed, each of the seven doubles finishes Its own trajectory. There they are not subject to a common structural cycle: they undergo it, being the very elements which sustain the cycle.
1) Pointed Bayt is Shabatai's "death" in Daghim, in the sense in which it is said that "If the seed does not die ... or the shell is broken at the birth of a chick." Of this nature is the fruitful death of Shabatai.
2) With pointed Ghimel Tsedeq rises in Qashot to the highest degree of the hierarchy. Powerful and rich its personal evolution ends here. Of this nature is Tsedeq's arrested movement.
3) Formed by pointed ballet, Meadim in Toleh takes leave of its senses from the impact of the magnified solar shock. This "brainstorm" sends it into the cosmic 400. Such is Meadim's return to the cosmos.
4) Pointed Kaf forming Hhamah in Arieh expresses all human posibilities. Is it necessary to allude to what men make of Kaf, their activity?
5) Fornmed by pointed Pay, Nogah imagining itself to be awake, projects so many vivid myths frorn its dreams and cannot extricate itself from them. Of such is the imagery where Pay cornes to nothing.
6 and 7) In Teomaim, Kawkab, formed by pointed Raysh, projects Shemamah: the Sheen of the eternal breath in the sub-soil (Mem and Mem) of matter: such must the intellect achieve through Raysh.
In Sartan, Lvanah, formed by Tav, hides living energy in the furthest limit of the passive hardening, whose resurrection depends upon man's accomplishment.
In conclusion, let us recall that the twelve signs of the Zodiac are named in threes by their initials, while the twelve simples which form them are named in pairs: Hay-Waw, Zayn- Hhayt, Tayt-Yod, Lammed-Noun, Sammekh-Ayn, Tsadde- Qof. These connect the Zodiac's twelve by pairs.
7 X 12 = 84 Possible Conjunctions
Seven Planets and twelve Zodiacal Signs. We will consider the Planets as sources of impersonal energies and the Zodiacal Signs as their active environment. Then we will compare the name of every planet with the name of every sign, all read according to the code, and we will consider how a given energy can respond to a given dwelling: what, for instance, happens to an energy called Sheen-Bayt-Tav-Yod (Shabatai) when happening to be inside a container described as Ghimmel-Dallet-Yod (Ghedi). For the sake of readers who are not familiar with the Autiot we will write all their names phonetically. To check our conclusions they would have to be reestablished in their original Hebrew.
1: Vayt-Bayt form Shabatai
In Ghedi Shabatai is Hhaim. The equation Ghedi places the elements in their simple state of life. In this sign Shabatai drives the individual to work hard, both internally and externally, Its Sheen (300) and its Tav (400) on either side of Bayt, try to confer a double animation on it (with the two Yod of Hhaim) by ( causing hhayt to arisc from its unconsciousness.
In Deli Shabatai is Mot, What is usually translated as "the death" of Shabatai in Deli (and Mot in general) is the transfer of physical Mem (40) to cosmic Tav (400). In this sign Shabatai opens unknown worlds that attract the individual and tend to make him Iose his balance. By a succession of jumps through space, going from 40 to 400, the individual dies to himself, or at least, to the sense of his own reality. By the Dallet (4) of Deli and its organic Lammed (30), the individual can react against this current, but it requires an extreme effort.
In Daghim Shabatai is washed away in the moving waters (1m), or in the organic movement of Ghimel (3). Following his "death" in the previous sign, the individual, like Jonah in the whale, is busy here recording his death.
In Toleh Shabatai acts on the Tayt (9) of the living cell, which offers no resistance, and therefore does not lead it anywhere. Whether this sign is, or is not occupied by its "owner," Meadim, Shabatai spreads all its energy in this unpolished, organic movement.
In Shaur Shabatai finds an analogous setting: Sheen for Sheen, Vaw for Bayt, Raysh for Tav. The Bayt of Shabatai, as well as its Tav (2 and 400) give consistency and resistance to the Waw and to the Raysh of Shaur, stabilising them, so to say, in a solid container. The conjunction of the two Sheen afford deep meditation.
In Teomairn Shabatai is, as we have seen, in a setting where Aleph and Yod live together characterised by separate identities. Aleph comes out of its Tav sanctuary, and its fruitfulness (Waw) meets Maim, Waters in whose depths is Yod. Shabatai, being precisely the "reply" of Tav and Yod to Sheen, the breath of Aleph, is here the catalyst. The individual is faced with having to blend two different directions.
In Sartan Shabatai is in a sign which follows from the separation of two currents of energy. The two first letters of Sartan, Sammekh-Raysh (60.200) indicate a structuring, fertilised feminine in the cosmic 200. The last two letters, Tayt-Noun final restore energy to the level of the cell where all cosmic possibilities are but potentialities, without predetermined solutions. The energy which is completely liberated by Shabatai vitalises the course of the two opposite currents and does not divert them. It is known that they lead to "the contrary qualities" of Lvanah, emergence and burial. Here the individual can master the two above-mentioned different directions.
In Arieh Shabatai is confronted with the burial, and the emergence of energy which were becoming visible with the previous sign. Here they are fully worked out. Aleph hides in Raysh; Yod-Hay, living existence, emerges. In Hebrew Yah is the divine name. In the sign Arieh, Aleph-Raysh-Yod-Hay, Shabatai brings a flicker of consciousness because its Sheen (300), identified with Breath, is the very functioning of Aleph. By externalising Yod, Shabatai adds the power of Yod-Hay-Yod to the Yod-Hay of Arieh, making Yahi, which can be translated as "I am."
In Betolah Shabatai strengthens and lightens the character of this sign, by doubling the Bayt-Tav elements of its name. By these elements Betolah (the "virgin") follows the previous sign: Bayt ("House," the "container," the "I" of condensed consciousness), coming in contact with the cosmic Tav (400), has the sensation of being "a virgin" energy giving birth to its own activity, Waw, Lammed, Hay. By supporting this conception with its Sheen, Shabatai can introduce the idea that this very variegated "I" is an immortal soul, a divine spark, etc., and when centred on the personal qualities of Betolah can be a diligent and analytical scholar.
In Meoznaim Shabatai is in course of becoming a consciousness which, according to the previous sign, becomes further and further immersed in matter. Moznaim means "balance" in Hebrew, and, in fact, in this sign, the individual tends to weigh everything. It includes the Zayn (7) of all possibilities and the Noun (50) of extetnal life, in Maim, the Primordial waters. For it, life is a biological phenomenon. Shabatai brings it to a cosmic vision and incites it to leave its mode of thought.
In 'Aqarav' Shabatai intervenes to safeguard the scintillating qualities of this sign. 'Aqarav means "Scorpio" in Hebrew. Its 'Ayn (70) and its Qof (100) can destroy an individual who is too fixed in his ways and habits. Rav or Reb, with which the name ends, have several meanings in Hebrew. Shabatai can confer the name of Reb (Rabbi) on it, by means of its cosmic vitality, and introduce the individual to the intemporal of lifedeath, without fearing life or death.
In Qoshet Shabatai, having gone all round the Zodiac, spreads out the cosmic numbers of this sign marvellously well (100.300.400). (In Hebrew Qoshet is rainbow rather than bow-man: a light that the individual likes to share.)
In the following pages, as I have already analysed the structure of the Zodiacal signs, I will restrict myself to pointing out concisely some of the characteristics of their conjunctions with the different Planets.
2: Djimmel-Ghimel form Tsedeq
In Daghim Tsedeq is Shalom. It destroys the psychological crystallisations maintaining the "Imaginary I" and the conflicts engendered by it.
in Toleh Tsedeq offers the prospect of a life that is still very primitive: its virtual perfections look idealistic, without much judgment.
In Shaur Tsedeq finds an excellent ground for expanding a successful anibivalence. Sheen fertilising Raysh in Shaur acquires a refined sensuality, a relaxed and pleasant femininity.
In Teomaim Tsedeq acts upon that contrasting sign with Tsadde and its cosmic Aleph, Qof, It fertilises the Waters (Maim) if the Tav does not drown in them (Teomaim is dangerous in that respect.) There can be a transfiguration of the feminine waters.
In Sartan Tsedeq provides this feminine sign with the awakening it needs in order to develop its undetermined equation: Tayt-Noun final (9.700).
In Arieh Tsedeq restores their cosmic meaning to the hidden Aleph and the subjective Yah: the ego can be transcended.
In Betolah Tsedeq introduces into this feminine and analytical sign the cosmic elements which discern its vanity. If the individual yields, Betolah can, in a constructive sense, develop its final Lammed-Hay in a material world.
In Meoznaim Tsedeq can make its stabilising voice audible. Do not let us forget that if Meoznaim balances, weighs and measures, it is because this sign which is immersed in the Waters listens with attention (Ozen=ear). Tsedeq brings to that sign what this consciousness is searching for.
In 'Aqarav Tsedeq is carried away by the scintillating dynamism of this sign, because of their joint Qof (100). Nevertheless, this sign is open, by the first letter of its name, Ayn, to all possibilities, so that Tsedeq can show it a feminine side (psychic) which it did not suspect.
In Qoshet Tsedeq finds the best setting for its material triumph. Its Qof final is extended into the initial Qof of Qoshet, which gives it, through Sheen and Tav, the feeling of having been chosen for a divine mission. Its feminine, blossoming through the Tsadde (90) of Tsedeq, is no more than a sumptuous religious display of ceremonies.
In Ghedi Tsedeq, the Planet of completed maturity, finds itself foreign to this sign of a beginning. Only their Dallet (4), archetype of resistance, common to both, couples them.
In Deli Tsedeq is found in a sign formed by Tsadde (90), the initial of its own name, symbol of the completed feminine (mould). The effect of Tsedeq in Deli depends upon the quality, the potentiality and especially the naaturity of the individua). Almost always, it goes beyond him and remaiins unrealised as he loses his balance under the power of his passions. Tsedeq, in this sign, can help the individual to find his balance between obsolete crunabling structures and new ones yet to be found.
Thallet-Dallet form Meadim
In 'Aqarav Meadim is Hhokmah; the conditioned man finds his personal realisation in this sign. He is Hhokmah (188.8.131.52), that is to say, his subconscious (8) comes into view, enters fully into existence (20) and tries to resolve all kinds of problems (Mah: what?). In fact, 'Aqarav opens all possibilities to him (Ayn: 70) and, by Qof (100), permits the Aleph captive in him to have access to the Universal. Meadim's awakening, however, does not change its nature, which can be summed up in the one word: resistance. It impounds Raysh and Vayt, the outcome of 'Aqarav, in a "house." Meadim claims to know itself and gains positive confidence.
In Qoshet Meadim, for the very reason that its force of resistance holds Aleph and maintains its life, is ready to receive the impact of the cosmic energies of Qoshet (100.300.400) as a personal message. In this conjunction the individual feels that he is chosen, that he has a spiritual mission, that "The Truth" is in him.
In Ghedi Meadim brings an echo of the Adamic vocation into the material world.
In Deli Meadim dwells in a sign whose formative Tsadde is almost always only a latent potentiality. Here the individual is active but outside the concrete. Meadim shows him a glimpse of the difficulty of realising complete manhood.
In Daghim Meadim introduces difficulties due to the formative Qof of Daghim (100). Human conflicts represented by Meadim increase uselessly.
In Toleh Meadim is Olet from its hardening that occurs in this sign. It breaths its cosmic resistance into an embryonic consciousness.
In Shaur Meadim introduces conflicts where apparently there were none. Remember that Shaur is a materialised projection of Aur, the light.
In Teomaim Meadim introduces increasing difficulties into a sign like itself, between Aleph and the Waters: they are hard to bear without sympathizers.
In Sartan Meadim adds to the confusion in this contradictory sign where the passivity of Samnmekh collides with the indetermination of Noun final.
In Arieh Meadim introduces into the ego which this sign affirms, the essence of the conflict of energies which is the very self.
In Betolah Meadim finds, wrongly or rightly, a sense of being parthenogenetic. Meadim is an ill-received stranger, judged to be dangerous, whom the individual prefers to ignore for ever.
In Meoznaim Meadim finds a sign both very close to it but inconsistent with Zayn-Noun in the position of its Dallet. These two schemas want to fuse, but collide: believing they understand one another, they contradict themselves.
4: Khaf-Kaf form Hhamah
Hhamah the Sun, concentrates and projects the triadic energies constituting man: Shabatai, Tsedeq, Meadim.
In Arieh Hhamah is both 'Osser and 'Oni. Its dual life (Hhayt, undifferentiated and Hay, evolutionary) express themselves in this sign where the ego establishes itself in every possible way, both in the universal Sheen-Raysh and in the contingent, repetitive Noun-Yod.
In Betolah Hhamah vitalises the two opposite energies: Aleph-Zayn-Noun and Maim, where Aleph is detained, increasing the physical Mem in such a way that if the individual does not reach maturity, the Aleph's summons can become the desperate cry of the person interned within.
In Meoznaim Hhamah vitalises the two opposed energies: Aleph.Zayn.Noun and Maim, where Aleph is drowning. If the person lacks maturity and emphasises the Mem, the call of Aleph can be a desperate cry for freedom.
In 'Aqarav Hhamah increases the vitality of this powerful sign whose schema shows that it retains the 70, the 100 and the 200 in its Vayt, its 2, its individuality. If this stresses its egocentricity, it directs it towards the physical Mem, which makes problems for it.
In Qoshet Hhamah, in its physical powerfulness and in its influence over vital spirits, sees proof that a special blessing is granted to it by the three cosmic letters: Qof, Sheen, Tav. A steadfast peace is conferred on it.
In Ghedi, Deli and Daghim, Hhamah can allow the individual to attain a flourishing physical and psychic vitality, depending on his maturity.
In Ghedi, Deli and Daghim, Hhamah can allow the individual to attain a flourishing physical and psychic vitality, depending on his maturity.
In Toleh Hhamah can only throw a light on this sign in which the cell is born and grows.
In Shaur Hhamah illuminates both the Sheen and the Raysh, and allows this sign to blossom, unless the Mem of Hhamah causes it to drop down into values which are too materialistic.
In Teomaim Hhamah particularly vitalises the second half of this sign, for it brings a third Mem, strongly framed by Hhayt and Hay, to Maim (the Waters), inciting a liberating, trinitarian movement in the physical world, sometimes too swift for the Aleph of Teomaim to know how to behave.
In Sartan Hhamah could give meaning to the Noun final (700) whose irresoluteness confuses the Sammekh, the Raysh and especially the Tayt (9) of Sartan. The Tayt, checked in front of the 700, can and only wishes to muse on it, but Hhamah is able to quicken it and ultimately bring it a revelalion.
5: Phay-Pay form Nogah
In Shaur what can Nogah do when its organic life is Hhan (8.700), that is, unconscious, and when it is inunersed in the dynamism of Shaur? What can a very sensual person do in a world that projects cosmic pleasures upon the human individual?
In Teomaim Nogah introduces an organic unity into this sign, a movement common to Teo and Maim, a perception uniting and establishing them in a conscious sensitivity.
In Sartan Nogah comes upon the feminine Sammekh and Tayt facing the enigma posed by the final Noun (700). From its affinity with its animating feminine and organic movement, it can be a wonderful element of relationship. In such a case, the cosmic meaning of Nature's beauty can be revealed to Sartan.
In Arieh Nogah is in direct contact with the ego. The latter, which does not stop transforming the Aleph in Yod, transfers its sensuality to the external world, just as it transfers the intemporal to the wizardry of forms.
In Betolah Nogah brings a new element: the full life of its Noun (50). Furthermore, its Waw-Ghimel-Hay combines with the Waw-Lammed-Hay of Betolah. This intense organic movement allows the sign to attain the revelation foreshadowed in the sign Sartan. It is at a deeper level.
In Meoznaim Nogah acts, as in all spheres where energy has two aspects, as an organic and physical connecting agent. The scope and depth of this harmony depends upon the individual's degree of maturity.
In 'Aqarav Nogah is not at the same level of intensity as that sphere. There is no fusion, no synthesis here. At one time, Nogah plunges the individual into ordinary sexuality; at another time, 'Aqarav, detaching itself from the world of sensuaJity will, almost in spite of itself, find a life in higher worlds,
In Qoshet Nogah is not torn about, as in the previous sign, by the egocentric needs of the individual. Although Nogah and Qoshet are on very different levels, they both are impersonal. On meeting, these two facets of energy should know each other and recognise themselves. In duration Nogah, the sensory psyche, has slowly woven the structure of intelligence. By Sheen, Qoshet projects, at a stroke, the scintillating Qof into the cosmic tabernacle of Tav. If the faculties of the individuaJ are adequate, this encounter can be stupendous.
In Ghedi, Deli and Daghin, Nogah has no story of her own. She puts the emphasis on physical life, not on evolution and consciousness. except perhaps in Deli,
In Toleh Nogah develops the cell Tayt (9). Its female characteristics become busy.
6: Raysh-Raysh form Kawkab
It is important to note that Raysh (200) forms Kawkab (184.108.40.206). This repetition of 2 -- once in hundreds, twice in tens joined with the copulative Waw, once alone -- makes Kawkab one of the most significant Planets. This 2, Bayt, on all levels, calls to mind the text of The Sepher Yetsira: "Everything with Bayt and Bayt with everything." We have already seen its connections with YHWH. (The twelve signs deserve a study of their development which I cannot give here.)
In Betolah Kawkab comes upon both the cosmic 400 (Bayt-Tav) and an organic movement (Lammed-Hay). Its intelligent and wholly earthy perception sees its cosmic significance and becomes active.
In Meoznaim Kawkab is the very agent of YHWH. Khaf-Waw-Khaf is the actualisation of Hay-Waw-Hay. Here the individual, deep within himself, can find his "second birth."
In 'Aqarav Kawkab having explored everything intelligently transfers the exalted cosmic energy to its personal profit (everything ends in Bayt).
In Qoshet Kawkab finds no quest for personal profit. The cosmic "Wind at large" rests freely upon an unconventional, awoken mind.
In Ghedi, Deli and Daghim, Kawkab awards these signs the "Wind of life," granted to Man in Genesis.
In Toleh Kawkab meets Tayt (9), which should be able to struggle with it, opposing its desire to lead a purely functional existence. Bui the strongly structured intelligence of Kawkab prevents this.
In Shuur Kawkab coordinates the physical and cerebral activities of this sign and shows, by the deeper penetration of matter by intelligence, that truth is neither metaphysical nor supernatural.
In Teomaim Kawkab makes the two facets of this twinned sign very lively: in the very core of Teomaim it incites an intense dialogue.
In Sartan Kawkab is within a sign that starts from solid data (Sammekh, Raysh) and does not know how to rebind them either by its Tayt or by its Noun final. It extends the horizon, sometimes too far for an individual who is not mature enough for it.
In Arieh Kawkab enlivens both the Aleph and the Yod of this sign. Perception of vital current. Vast magnification of "The Cosmic Game," which will make the individual depend upon his own individuality. (Mythologically, Mercury, here, meets the Sun and carries the fiery torch.)
7: Thav-Tav form Lvanah
It is interesting to note that Tav, the last letter of the Alpha-bet forms the Moon (the whiteness) as the 7th mentioned Planet (resting inside the individual in the spacial cube).
In Sartan Lvanah is both 'Abadot and Memshelah.
In this sign (Cancer) we have seen both the burying of cosmic energy in the undifferentiated world and its rising in the undetermined. Here the end is in the beginning and the beginning in the end. Here all the transfigurations of the feminine can begin.
In Arieh Lvanah expresses the numbers of its equation, 220.127.116.11. There we see an organic movement (30), secure in its container (2), gifted with a dual life, existential by 50 and archetypal by b. This feminine "marries" the masculine, Arieh, letter by letter; lammed adds itself to Aleph, Bayt to Raysh, Noun to Yod, and the two Hay build upon an abstract elation that triumphs over everything. This is a remarkable combination.
In Betolah Lvanah is found in a sign which by reason of its functional, analytical character, resembles it unduly. It does not find the catalyst which it needs.
In Meoznaim Lavanah is in a sign which expresses expectation: it listens (Ozcn) in Waters (Maim) hoping to catch a But it only fails to begin moving. Lvanah brings it this organic movement.
In 'Aqarav Lavanah is in a sign we know as the master of 70, 100 and 200, which it succeeds in capturing. Master of all possibilities? Master of the fulgurance of cosmic Aleph? Yes, it powerful enough to be dangerous. The great organic power of Lavanah confers on it the maximum strength which it is capable of possessing: life and death are here very close.
In Qoshet Lvanah can give this sign the organic movement which will take it to its own great horizons.
In Ghedi Lvanah can grant only an increased organic activity to this rudimentary sign, thus supporting its formative letter Ayn (70).
In Deli Lvanah supports the formative letter Tsadde (90) in search of new structures.
In Daghim Lvanah supports the scintillating formative letter, Qof (100), of this sign, in the way that a searchlight reveals the abundance of underwater life. It is creative.
In Toleh Lvanah establishes its connections with this sign as an adult with a child which resembles it. Lvanah shapes and directs Toleh, being fully susceptible to its freshness.
In Shaur Lvanah is in a sign which expresses, in a simple, direct and total manner, the Sheen (300) bound in the Raysh (200) by the copulative sign Waw (6). In the Gnostic vision these "Marriages" are well known assumptions. But people whose level of evolution does not permit this transposition are sunk into the ground by Shaur. Here the intervention of Lavanah gives them the femininity and the sensitivity which they lack.
In Teomaim Lvanah givo both parts of this dual sign an organic movement that strongly activates them.
It is important to know that the eighty-four conjunctions of Planets and signs have a meaning totally different from that which they have when, in the complete chart of a person, they appear as foreign, unaccepted elements, unintegrated in the ascendant. Tentatively, I wanted to give elementary exercises and not to enforce interpretations. In reading cases one must take account of the formative Autiot of the signs (The Twelve Simples), because the twelve formatives are joined two by two, and when a Planet is not in its sign, which is nearly always the case, one must know how to discern if it is pointed, or non-pointed. The comparison of the Planet-Signs equations is only part of the problem. What is important is to consider the Planets as sources of energies leading sometimes to evolution, sometimes to involution. It is at that moment -- in these "contrary qualities" -- that a person who understands the subject intelligently is free to intervene.* A Planet can act where the sign happens to be and "solve" it in its setting. The extraordinary creative freedom disclosed to the individual by an intelligent reading of The Sepher Yetsira is, in my judgment, a valuable contribution of this book.
* "There is a tide in the affairs of men
Which, taken at the flood, leads on to fortune;
Omitted, all the voyage of their life
Is bound to shallows and in miseries.
On such a full sea are we now afloat;
And we must take the current when it serves,
Or lose our ventures."
(From Shakespeare's Julius Caesar)