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Nature of The Sidereal Zodiac Galactic matrix and solilunar rhythms By Rafael Gil Brand, Germany. I R afael Gil Brand is an international astrological consultant, teacher and psychotherapist, both trained and certified in Western and Vedic astrology. Born in June 05, 1959 in Madrid (Spain), where he was trained as an astrologer, he studied Psychology (minor: Theology) at the University of Hamburg (1991). He passed his exam as a professional astrologer at the DAV (German Astrologers' Association) in 1989. From 1994 to 2008 collaboration in the translation and edition of medieval astrological works, together with fellow astrologers in Spain. Since 2001 committed study of Vedic astrology, which is the main system he works with. He is a Fellow and Approved Teacher of the Institute of Vedic Astrology (2007/09). Author of the Lehrbuch der klassischen Astrologie (2000; a description of medieval astrology, addressed to modern practitioners). He has authored also many articles and Congress contributions in different countries. www.astrologie-zentrum.net want to inv ite the reader to take a look on a dimension of astrology that, despite it’s age and it’s unquestionable vitality – especially regar ding vedic astrology – Western astrologer’s usually don’t pay attention to but hesitatingly. I will offer an understanding of the nature of the sideral zodiac, mirrored from the cultural roots that the Western world, and epecially western astrology, claim as their own. I will have a glimpse on the operating of the zodiac, and will then investigate what ancient wisdom and mythology as well as cosmology teach us about this heavenly domain. For western astrologers it seems to be a matter of course that the zodiacal signs resemble the yearly path of the sun and zero degrees of Aries is identical with the vernal equinox. This is called the tropical zodiac. Astrologers often talk about the Age of P isces or the upcoming Age of Aquar ius and imp licitly understate that there is another c ircle of 12 images with the same names, connected with the fixed stars. But o nly few seem to question whether this sidereal zodiac could make sense in interpreting natal charts or in horary astrology. As a rule Western astrologer s also assume that the zodiac always has been understood as tropical. But nobody will ernestly doubt that th ese very old su mer ian or egyptian images of Sagittarius, the Goat -Fish and the WaterBearer referred to the constellations that actually could be se en in the sk y, at a time when the equ inox was far from reaching Aries. These are deep symbols handed down from old ages, which still move us today, and yet they signified something else than the sun’s travel between 21st of November and 19 t h of February. We know that the chaldeans of the 5th century BC had been for a long time div iding the path of the sun and the planets into 12 signs of 30 degrees each, and that this regular div ision was a sidereal one, not tropical. And although certain Greek savants def ined the zodiac as tropical it is often overlooked that all Greek authors ack nowledged the Chaldeans and Egyptians as their masters. It is more than ten years ago that, in dealing with the classical astrology and her history, I began to question myself whether this elder sidereal zodiac wasn’t also meant in the Hellenistic tradition. And I came to the conclusion that not only classical horoscopy gains accuracy in delineating the disposition and destiny of the native if we use the sidereal zodiac. A thorough examination of the relevant sources also showed that it was used by Greeks, Persians and Arabs until deep into the Middle Ages. For example, from a commentary by Theon of Alexandr ia in the 4th century a.D. it is plane that astrologers often converted t he planetary positions from Ptolemy’s handy tables into sidereal positions. The expert in ancient astronomy van der Waerden concludes that Theon’s report clearly shows the popularity of the sidereal zodiac among the astrologers of the last Roman period. And the writings of famous Hellenistic and Arabic authors like Vettius Valens, Abu Masar and others definitely point to the fact that they understood the zodiac as being sidereal. Abraham Ibn Ezra (12 t h century) clearly stated that the tropical zodiac is to be used for astronomical calculations, whereas the sidereal zodiac is to be used for astrological delineations. There was something else: having bridged this perhaps biggest gulf between classical western and Hindu astrology, both traditions turned out to be amazingly similar. Not only the old Her metic astrology could shine in a new light, also the rich possibilities of Vedic astrology came to enlarge this knowledge without perceiv ing any major contradic ition or break between both traditions. O n the contrary, they apparently emerged from one and the same source. O ne of the oldest Hindu books on genethlealogy, the Yavanajataka (270 AD), is a proven translation from a Greek original. You surely all k now that the vernal point moves through the whole zodiac in about 25750 years, due to the slow rotation of the earth axis. In the West, where the existence of a regular sidereal zodiac is rather left out of account, it is in this regar d often talked of constellations of different size which the vernal point is passing through. But let us briefly see whether the precession of the equinoxes through the old Hellenistic and Hindu zodiac can be matched with the sequence of History. I will apply the Ayanamsa of JN Bhasin, which appears to yield the best results in my dai ly work with natals charts. The classical zodiac not only consists of twelve signs, but contains also certain other divisions. A div ision which is very important in Hellenistic and Tajik a astrology is constitute d by the planetary terms, called hu ddas in Arab and Vedic Astrology. I can’t go here into the question of how this complex system comes into being. It must suffice to say that according to Hellenistic teachings a certain number of years are assigned to each planet. The su m of the years of the 5 planets, exclu ding Sun and Moon, is 360. These planetary years are distributed among the zodiacal signs accor ding to certain principles, building in each sign 5 irregular sections governed by the respective planets. Then we have also the exaltation degre es of the planets which are recor ded with slight variations in Vedic as well as in Western astrology. As the vernal point was moving in Aries through the term of Venus, the Greek and Hellenistic culture reached its full flowering. According to Hindu tradition the exaltation of the Sun lies on 10 degrees of Aries (instead of 19 degrees), which the equi nox reaches in 340 BC. This is almost exactly the time when Alexander the Great conquered his huge emp ire. Near the entering of the vernal point into the te rm of Jupiter the era of Roman Emperors begins. O ne degree further on, the summer solstice meets the exaltation degree of Jupiter on 5° of Cancer. Here again I give preference to the Hindu tradition. The date is 16 AD, just a few years before the birth of Chr istianity. It won’t establish definitely as a state religion until the transition into the Jupiter -ruled sign of P isces, in the second half of the 4th century. With the vernal point crossing the hu dda of Saturn we have the invasion of the Huns, the great migration of peoples and the definite fall of Rome. Starting from P isces Lagna, Saturn is the ruler of the 12th house, which stresses the signification of foreign people and mass migrations. With the letting up of peoples migrations the vernal point en tered the ter m of Mars, and by the time it reached the exaltation degree of Venus another big religion was born which was directly associated to Venus throughout the Middle Ages: Islam. The whole period of Mars, who rules the 2d and the 9th house from Pis ces, is marked by feudalism and k nighthood, by the violent conversion of pagans as well as by the wars between two big religions, Chr istianity and Islam. The equ inox then entered the term of Mercury in the end of the 12th century, this planet being debilitated in P isces. It is the ending of the Islamic heyday, and the Catholic Church and the Middle Age culture enter a state of deep cr isis. O n the other hand dur ing this time more and more ancient book s are translated from the Arabic into Latin, Spanish and other European languages. It is the age of mystical movements and the epic poems on King Arthur. With the transition into the hudda of Jupiter, ruler of P isces, the Renaissance and the age of great discover ies begins. It is the beginning of globalization, a genu ine P iscean theme. Especially remark able is the passing of the autu mnal equinox over the exaltation degree of Mercury in 1445. Not only that the old Hermetic science blossoms anew, at this date the letterpress printing was invented! Since the middle of the 17th century the vernal point is moving in the ter m of Venus, who is exalted in P isces, and we exper ience a vast develop ment in several areas related to Venus – an increasingly materialistic way of thought, the women’s emanc ipation, the consu mer soc iety and last but not least the sexual revolution in the 20 t h century. Bear in mind that Venus rules the 3 r d and the 8 t h house from P isces, pointing at an increasing mobility and the break ing up of taboos. With these examples, which speak for themselv es, I just wanted to highlight how fertile the old zodiacal divisions can be if we understand them sidereal. I have applied the theory of precessional zodiacal ages – which isn’t mentioned in old astrology – on div isions that are today almost forgotten among western astrologers. O n the other hand in classical prognosis the planetary terms are a very important tool for interpreting the direction of the ascendant. Here I have regarded the vernal point as a sort of collective ascendant. Such examples show the inner consistency of this phantastic system, which was visioned and comprehended in old ages by means har dly at our disposal today. But nevertheless we can try to understand the nature of the sidereal zodiac out of the texts and images of anc ient culture, and out of the phenomenology of the cosmos. Therefore we must free ourselves from the influence theory that has tended to impose itself in Occident since Ptolemy. Accor ding to Hermetic teachings the purified soul, after having passed undamaged the seven planetary spheres, enters the eighth heavenly sphere of the fixed stars. Elsewhere it is stated that God took water and earth, breathed his spir it into the mixture and created with it the signs of the zodiac. This is the creation of heavenly man, which we meet in Vedic philosophy as Maha Purusha. Later, when the created souls rebelled against Gods will, He created the earthly man, and the 7 planets should contribute, in accor dance with their nature, to this creation. The seven planetary gods are an instru ment of destiny, whereas the zodiac has the virtue (I quote) „to create all universal events that shall forever occur“. This Her metic doctrine expresses the idea that the earth and the earthly man didn't emerge by chance, but that their creat ion arose from a Godly purpose. And we also learn that the planetary forces alltogether participate in this creation. I will take up this idea once again at the end of this article. The starry heaven is described as the homeland of the souls before the Fall, and the place where the freed soul returns to. It points to a paradisical state before time, beyond the forces of destiny embodied by the planets. At the same time it is a sort of store containing the archetypes of all living beings and events that should ever mani fest. The planets represent cyclic time which br ings into concrete being what is prefigured in the zodiac. An old legend connected with the 12 zodiacal signs is that of Hercules. The name Hercules means „famous through Hera“. Indirectly it was the Goddess Hera who burdened him with the 12 works, which are connected with the movement of the Sun and the equinox through the 12 signs. This 12 works – which Hercules takes on voluntarily in order to atone for his own guilt show the tr ials of the soul on her pa th to liberation. For twelfe years Hercules has to serve k ing Eurystheus, which reminds us of Jupiter's revolution, the father of Hercules. One of his works consisted in getting the fruits of the Hesperides. These golden apples were a wedding gift from Ga ia for Hera, and the latter planted them in her gar den near Atlas and let the tree be guar ded by a hundred headed Dragon. According to one version of the myth Hercules put him to sleep or k illed him. Afterwar ds the dragon was transfered by the Gods to the heaven. Now we actually see in heaven the figure of this Dragon winding around the pole of the ecliptic. Hercules first had a har d time finding the way to Atlas, who appeared to live in the land of the Hiperboreans, that is in the North of the world. S o Atlas symbolises the earth pole or the pole star. His carrying of the Heavens is described as a burden, which points to the bur den of earthly life. At the same time the precessional movement of the pole generates the different ages through which mank ind as a whole evolves. The ecliptical pole lies near the heavenly North pole. And near Atlas there is the tree which carr ies the golden fruits, symbol of perfection. The often mentioned placement of the Hesperides’ gar den in the West is another image for a place where death and spir itual rebirth occurs. Actually the head of the Dragon is situated in a region of the sk y which falls between Scorp io and Sgittarius, the signs of death and of spiritual awakening. In a cosmological sense the Tree of Knowledge sta nds for the ecliptic and its axis, the ecliptical poles. Also the heavenly Jerusalem from the apocalypse as well as the “true earth” which Platon describes in the Phaidon, have a twelve-fold structure. Hera is the wife of the God of Heaven Zeus. She is the Goddess of marriage, but also the “mistress of womb” as Ovid calls her. Her connection with the sphere of fixed stars is made clear by the tale accor ding to which the 10 month old Hercules managed to suck on her breast with the help of wicked Hermes. This was a condition to reach inmortality. When Hera pushed him off because of his too violent suck the Milk y Way came forth (s. Image). Consequently Hera stands in close connection to the heaven of stars and the zodiac. But this was already the heaven as perceived by the solar system. The God that accor ding to Greek mythology establishes this new order is her husband Zeus. And associated with this god is the planet Jupiter, who revolves in 12 years around the Sun, visiting every year another zodiacal sign. From an astronomical point of view this b iggest planet plays an essential role in structuring the solar system: he protects the inner solar system from penetrating asteroids and comets, and accor ding to modern sc ientific findings is a necessary conditio n for the generation of life on Earth. The cosmos of Jupiter is oriented towar ds mank ind, otherwise as the world of the Titans. The idea of the starry heaven as a matrix that surrounds the world is very old and has a deep archetypical nature. In Egypt we find the Goddess Nut as personification of the night sk y. She was dep icted as female starry canopy. But Nut is equated by P lutarch with the Titan Rhea, and is therefor a personification of the heaven in a state prev ious to the O lymp ic Gods – Rhea and Kr onos are the parents of Hera and Zeus. Nut is also represented as a cow from whose udder arose the Milk y Way , which resembles the legend of Hera. She was dep icted with open arms on the inner side of the sarcophagus, ready to receive the dead pharao. The ph arao was considered to be her son and companion and a personification of the sun. The goddess Nut is related to the old Egyptian deity Neter, a pr imeval goddess among the Egyptians. This name is often translated as “div ine ocean” – the primeval ocean out of which all living beings emerge. Accor ding to Egyptian myth it is this Great Mother who gave birth to the Sun. One cannot but be amazed at the deep truths that are encoded in these old images. We are dealing here not only with truths related to the soul , but rather with concrete cosmological issues. For today science tells us that the Sun as well as the other stars in the fir mament were created by the forces of the galaxy. And as the Sun emerged from the primeval ocean of galactic substance, life on Eart h as well has generated from the primeval ocean – above is as below. There is an analogy between the earthy ocean and the cosmic waters. Accor ding to the Hermetic axiom each part resemb les the whole. The Sun and her planetary system are part of the Galax y, the Milk y Way, and we can literally say that she was engendered in the Galaxy and came forth from her bosom. The sky with its fixed stars that we can see every night is nothing else than this Milk y Way, matrix of the solar system which in turn makes lif e on Earth possible. Therefor it appears logical if there is a connection between the factors of the solar system and the starry space out of which it emerged. Such a connection represent the domic iles and the other planetary dignities. This is also made clear by the cabalistic Tree of Life. The upper triad is formed by the sefirah Kether, Chokmah and Binah, in this or der of emanation. Binah (Understanding) has as its worldly expression Saturn, who represents the principle of time, destiny and experience. Somehow Saturn here is standing for the cyclic principle of the planets as a whole. The complementary and at the same time higher sefirah is Chokmah (Wisdom), and is expressed in the manifest world by the zodiac. So we have here the complementary pr inc iple s of the 7 planets versus the 12 -fold zodiac. But the cabalistic Tree knows but one zodiac, whereas the highest sefirah Kether (crown) represents the origin of creation. The galactic centre – origin of the planetary as well as the zodiacal forces – can be understood as manifestation of Kether. From a systemic point of view the earth – or better to say the system earthmoon – belongs to the solar system, but the latter as a whole belongs to the galaxy. Each sephirah of the central pillar represents ther efor a different system level, from top to bottom: Kether the galactic centre, Tifereth the Sun, Yesod the Moon, and Malkuth the Earth. In the Ptolemaic conception of the world the tropical zodiac was thought as a ninth sphere situated above the eighth, and could therefore maintain the original property of the zodiac as an overall covering sphere that generates all other movements in the sk y. After the Copernican revolution the position and function of this ninth sphere becomes obsolet. It can only be un derstood as a mere earthly sphere, as a c ircle of earth houses which are generated by the earth’s movement around the sun, and in this way loses its function as the space in which the planets dwell and have their or igin. The vernal equ inox, the place where the sun r ises once in a year at the North P ole, is for earth and mank ind a sort of collective ascendant. But this earth houses have as little a connection to the planetary forces as the common local houses have. The sidereal zodiac on the contrary maintains also in the heliocentric view this property: it is the starry space surrounding the solar system which is divided in those 12 fields of archetypal energy we call zodiacal signs. Regar ding time, space and cosmological order it lies before and above the solar system. The beginning of this circle of signs doesn’t seem to depend on the movement of the earth, but should be found in the relation between solar system and gactical structures. The perception of the Galaxy and especially of the zodiac as the pl ace where the planetary gods dwell and from which they ultimately are descendants and representatives in this world, can be traced in several myths. I think particularly as astrologers we should take this myths ser iously, because they veil a profound k nowledge on the History of the cosmos. Hesiod in his Theogony tells how at the beginning Gaia created Uranos, the starry heaven, in order that he became the seat of Gods and covered her completely. Nor mally Gaia is translated as “earth”, but for example Plato ’s descr iption of the “true earth” in the Phaidon puts us right. In their essay „Hamlet's Mill“ Giorgio de Santillana and Hertha von Dechend explain after a thorough analysis of P lato’s dialogue: „Look ing...at the setting, one begins to wonder if he is ref erring at all to the earth as we understand it... He is dealing with another world above us... in the aether as Greeks understood it.“ And further on: ”It was the whole, the cosmos, that was meant... the „true earth“ was nothing but the P ythagorean cosmos. “ When later Uranos once and again hid his terrifying offspring in the womb of Gaia, she begged her children for help, and the joungest Titan Kronos declared his willingness to punish the abominable deed of his father. He took the sick le Gaia had produce d and castrated father Uranos when he spread out longing for love over Gaia. This is one of many myths that relate the separation of heaven and earth. Kronos is the Egyptian Seb who separates the sk y-goddess Nut from Geb, the Earth. The story symbolizes a cosmological event: First there are mighty forces operating in space, until the proto -solar system isolated itself and became a separated, indiv idual structure. The 12 Titans generated by Uranos can be understood as mighty galactic forces at work before t he creation of the solar system, which were ultimately necessary for its creation. Today we know that the sun and other fixed stars came forth out of older generations of stars. In a sense the solar system was formed by heavenly forces which first sacrific ed themselves, as the myth describes. In Indian lore we find a parallel in the sacrifice of Purusha, which was necessary to perform creation. Kronos - the Latin Saturn - here symbolizes the original state of the so lar system as isolated from the other forces of the galaxy. He is the “dawning of our planetary existence“ , as Rudolf Steiner puts it. This principle of crystallization of the solar system is today embodied by the farthest visib le planet. At the same time Saturn represents the process by which t he soul separates from the whole and becomes an indiv idual existence, a process related in the myth of the Fall. Saturn mirrored from this world is the planet of isolation and of the falling out of Unity, necessary for reaching knowledge out of free will a nd for finding the way back to the O ne. Kronos' state of mind is that of fear, that’s why he devores his own children. When the soul passes beyond the sphere of Saturn she enters the zodiac, the eighth sphere of Hermetic mysticism, and experiences Saturn a s the King of the Golden Age. But there occurs something else after the castration of Uranos: “When Kronos threw Urano’s genitals into the surging sea, white foam for med around out of inmortal flesh; therein a girl grew up”. This marvellous maiden is Aphrodite, born out of foam. Two things are expressed here: The planetary system needs a har monious combining of planetary forces. This is represented in the balance betweeen centrifugal and centripetal forces which assure the stability of the planetary orbit. O n the other hand it is necessary that the orbits maintain a certain proportion among themselves. Now Venus symbolizes the perceiving of the div ine in the sensous world. This is beauty, expressed in the marvellous proportions of creation as well as in the emulation of the Div ine through works of art or in a ritual. This latter aspect of Venus is made clearer in Hindu and in cabalistic astrology. Let us see how Venus represents this. Not only describes her orbit an almost perfect circle, her conjunctions with the sun moreover for m a pretty exact pentagram in the sk y. This pentagram moves very slowly along the zodiac, in such a way that one tip of the pentagram remains nearly exactly one hundred years in one sidereal sign. After 1200 years it has r evolved once. 1200 times 360 yields 432000 years, the duration of a Platonic year or the Kali Yuga. So we find – on the basis of decimal system - the 12 also in the rhythm of Venus. But this rhythm relates to earth, because the year after all is the duration of the earth’s revolution around the Sun. And it is on earth where Nature reveals the beauty of Venus. In myth it is told that when Aphrodite came out of the sea fresh green sprout under her feet. The walk, the rhythm of Venus lets earth become fertile. The pentagram produces the golden section. This is the ratio by which the lesser part is to the greater part as the latter is to the whole. This proportion expresses the pr inc iple of self -resemblance: the whole is resemb led in its parts. The golden section is omnipresent in nature as well as in the proportions of the human body, and renders both an image and a temple of God. Fractal self-resemblance deter mines figure and rhythm of the organism. Self-resemblance is an essential characteristic that rules the complex interlink ing of organs. And the golden section is due to its property of steady div ision the very mathematical expression of self -resemblance. There is a famous sequence of nu mbers called the Fibonacci sequence, which bears this golden proport ion. It is built by the addition of two consecutive numbers of the sequence resulting in the following nu mber: 0+1= 1 1+1= 2 1+2= 3 2+3= 5 3+5 =8 5 + 6 = 13 etc. The higher the number of the sequence the more the ratio between two consecutive nu mbers approach the golden section, that is the golden number Phi. Now Klaus Podirsky has presented in his book «foreign body Earth» the amazing discovery that the periods of the planets of our solar system (including the r ing of asteroids) have a co nnection with the Fib onacc i sequence. If we divide the periods of the planets by 27,3 and extract the square root of each result, we get a quite good aproximation to the Fibonacc i sequence. This proportion is more exact than the rule of T itius -Bode. So we see that the golden section is immanent to the structure of the solar system. But where come this 27,3 from? It is the number of days the Moon needs for one revolution. But it is at the same time the duration for a synodic rotation of the Sun. In othe r words, the moon as seen from the Earth not only has the same apparent size as the Sun, her revolution also corresponds exactly with the Sun’s own r otation in relation to Earth. We are dealing here with a time measure immanent to the solar system, that h as transferred itself to the Moon and probably is crucial for the development of life and mank ind. The ancients had knowledge of this. Otherwise it can’t be understood why the domic iles of the planets are disposed in such a way that Moon an d Sun, the female and male light, rule over the two adjacent signs Cancer and Leo. Their period of 27,3 days build the fundamental unit. And the domic iles of the remaining planets arrange themselves along this axis in the order of their periods, from Mercury to Saturn. Accor ding to classical astrology the disposition of the planetary houses is the most important structure of the zodiac, more than the four elementary trines or even the three crosses. The ruler of the sign is the essential factor which conf ers his character to it’s sign, one time in it’s lunar, the other in it’s solar expression. One planet falls out of the sequence: the Earth. Bearer of Life, she is the only planet that doesn’t follow the Podirsky/F ibonacci rule. Rather the fundamental rhythm of 27,3 days is particularly related, as we saw, to the Earth. O ne might think that the whole solar system is a great organism har moniously suited for the purpose of bringing forth the marvel of life on this very spec ial planet, the Earth. Bear in mind that life is a rhythmical process! In a transferred sense it comes true what the heliocentric view negates: The Earth is the centre of an order, a cosmos, that was arranged to bring forth life and mank ind. As the Hermetic text said: God asked each of the planets to contr ibute something to the creation of man. The solar system therefore possesses a structure that is reproduced in the zodiac and it’s domic iles, and the other way round. The rhythmical Gestalt that is immanent to both solar system and zodiac , has it’s foundation in the movement of Sun and Moon. From this follows also the division or rhythmisation of the galactical matrix on the basis of the three fundamental movements which Earth, Moon and Sun perfor m together: Day (Earth rotation), Month ( Moon revolution) and Year (Revolution of Earth). The (sidereal) Year has 365,2564 days, the Moon revolves in 27,3216 days (as the synodic rotation of the Sun) and the common movement of Sun and Moon generates 12,3687 Moon cycles (months) of 29,5306 days each. All these nu mbers are irregular div isions of the circle. The zodiac is divided in such sections that correspond to the nearest car dinal and harmonic number: 360 degrees, 27 Moon mansions or nak shatras of 13°20' degrees each, and 12 zodiacal signs of 30° degrees. Such har monical div isions play a central role in astrology and appear to be „effective“. The common factor of these nu mbers is three, which builds the simp lest regular figure, the equ ilateral triangle. The planets, espec ially the b ig chr onocrators Jupiter and Saturn, reproduce those nu mbers on a higher level: the 12 years of Jup iter’s revolution, the 30 years of Saturn’s revolution, and the div ision of the circle by three that is performed by consecutive conjunctions of Jupiter and Saturn . From modern physics we learn today that every system receives information from its surrounding and as a result develops certain process structures and shapes. It is literally in-formed and in this way reduces its entropy, so it’s state of organisation increases. Transferred to our issue this would mean that the infor mation from the surrounding of the solar system has contributed to the development of its structure. The rhythms of Sun, Moon and planets build the code with which we decipher the galactical matrix. They prov ide the time -Gestalt by which the message from the zodiac is shaped. Astrology teaches that the evolv ing of life and especially of man on Earth is tuned up with the movements of the solar system on the background of galactical space. That ’s why we are able to read the destiny of a person out of those movements and time-Gestalts. The string that produces this correspondence is not physical in natu re, but metaphysical.