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Part Six

4. September 2018

The 3 plus 2 plus 1 Hidden Planets in your Horoscope

We have to overcome the visible aspect of the ‚heavens determining our destiny‘ now. That means: Let us look at the ‚hidden, invisible planets‘, representing the remaining days ‚expected to come‘, after the ’seven days of creation week‘: the 8th, the 9th and the 10th day.

It has been established by now: The seven days are represented in the seven visible planets as well as in the so-called seven ‚Sephiroth‘ or ’spheres of existence‘. The 8th day is the reconnection of these 7 back to the original unity of Creation and Creature with the Creator. So for the life- and world-perception of the human individual the crucial sequence of ‚days‘ (or ’stages‘ or ’spheres‘) is, as already introduced in the very fist part of this approach to Hebrew Astrology: the transitional area from our seven days to the three days to come, so especially the three-ness of 6th, 7th and 8th day, represented especially in the three ‚male signs‘ of the Zodiac, which are stressed to be a close unity.

The ’six first days‘ in the biblical account of creation in Genesis 1 are ‚beyond‘ (or if you will: ‚before‘) linear time. So it is meaningless to speculate whether it refers to ‚6 actual days‘, ‚6000 years‘ or ‚6 million years‘ or whatever timely durance we could measure with our means of ‚female time‘ (for this expression see again for example the paragraph concerning the planet Moon in the last part or the paragraph concerning the sign of Virgo in the third part).

Equally, the first six Sephiroth (to be precise: the first six of the ‚lower seven Sephiroth‘, which have been already introduced in part three) are not to be understood as ‚temporally parallel‘ levels of existence, which would thus ‚go parallel‘ to the seventh Sephirah in which we, as physical human beings, actually live with our material bodies. But the first six Sephiroth are ‚playing into‘ the wholeness of the seven Sephiroth, which in their totality are present in our seventh day, as an influence from another side of reality. And since our (self-)’consciousness‘ is located in the 6th sphere, in the Sephirah called ‚yesod‘, it never really can be grasped as ’something‘ being bound to the linear time, but only if understood as a perspective ‚looking at‘ or ‚experiencing‘ this linear time of the seventh day like ‚from the outside‘ (although of course this consciousness of the sixth day and sphere still IS, as all the Sephiroth are, being contained WITHIN this seventh day, too, but here UNCONSCIOUSLY only).

In this sense we always are ’separated‘ from the world, as we are ’self-conscious beings‘. Only ‚there‘ (or ‚then‘), where we ‚let go‘ of this specific (self-)consciuousness of the sixth Sephirah (and this self-consciousness could easily be associated with the ‚opened eyes‘ after the ‚consumation of the forbidden fruit‘ in the story of ‚the tempting serpent‘ in the ‚Garden of Delight and Pleasure‘, Genesis 3,4-7), when we rather not ‚identify‘ with this consciousness, not define ourselves by it, THEN we can actually experience ourselves as being truly ‚a part of the world‘, not at all being (or rather not ‚feeling‘) separated anymore.

So, according to this Ancient language of creation myth: the human being lives (primarily) in the 6th, 7th and 8th day. Timely existence as ‚a body in this world‘ may be limited to the 7th sphere, where everything concentrates; but his/her consciousness he/she has on the 6th day, and – what for the following elaborations concerning the ‚hidden planets‘ will be of our main interest – his/her longing goes for the 8th day.

Indeed: Every true ‚relation(ship)‘ you have to anyone and anything around you, is a manifestation of such ‚longing‘ towards the 8th, it is a longing for unification, for experiencing the unity of whole creation. On the other hand, every kind of ‚longing‘ or ‚desire‘ in the sense of ’searching for a benefit‘, an ‚aiming only for (‚personal‘) purpose‘, would be what is called ‚fornication‘, an untrue, unhealthy relation(ship), leading astray from the recommended pathway towards the ‚Promised Land‘ of the ‚Eighth Day‘.

Let us look a little bit more deeply into the mythical description of certain happenings of the ’sixth day‘ now; namely into the origin of the manifestation of the ‚two sexes‘ of Mankind, the split into two aspects of existence.

In the biblical story of the making of the Woman out of the original Man(kind) (see Genesis 2,18-25), there is an interesting Hebrew formulation to be found in the original text: God, the Eternal One, is cited as saying, what is usually translated as: ‚It is not good that the man should be alone; I will make him an help meet for him (or sometimes ‚an help like unto him‘)‘. And this ‚help meet for him‘ in a more literal translation would be ‚a help like his (own) counterpart‘ or more abstract ‚an assistance as (being) his (own) disclosure/revelation‘. In Hebrew this wording is ‚ezer ke negdo‘ and it has the numeric value of exactly 360. In the more mystical traditions this numeric value is understood as a hint to the ‚360 degree‘ of a whole geometrical circle, therewith referring to the ‚wholeness of the human individual‘ only to be experienced when you perceive your counterpart as an actual part of yourself.

And the making of the woman, by splitting the ‚androgynous‘ primordial Man in two halves, only happened after this androgynous Man had proven that he is not ‚getting to know the animals‘ around him in an intimate sense as parts of himself (the animals, which actually were made for the sole purpose of being the aforementioned ‚help like his counterpart‘ in the first place, see Genesis 2,19-20). Mankind shall get into a communicating relationship to the surrounding creation, to all life, to get into communication with God Himself on this way. But what happens is only ‚fornication‘ with the animals, by ’naming‘ them, that is: ‚giving them a purpose‘ separated to the wholeness, according to only the apparent aspects of them. That is why God ’splits‘ Mankind in two.

And in Verse 21 the Hebrew word ‚tzela‘ actually means ’side‘ and not ‚rib‘, as it is usually translated; so it is the whole one SIDE of Mankind, out of which the ‚woman‘ is made – not just out of one little ‚rib‘ of the man. And ‚flesh‘ is put on the place where this half side of his being is taken from Man(kind).

So in the deeper sense of the myth, here we have the description of the genesis of the ‚hidden‘ (‚male‘) and the ‚visible‘ (‚female‘) side of Mankind in general and of every human being in specific. Indeed, the Hebrew words for ‚male and female‘, ‚zakhar u-neqabah‘ (numeric value of 390, just like ‚heavens‘, ’shamayim‘) would be more literally translated as ‚internalization and vault‘ or as ‚(inner) remembrance and (outer) encasement‘.

The existence of a distinction between male and female bodies in the physical appearance from this perspective is ‚only‘ a ’side effect‘, a material expression of the much more basic dualism of male and female PRINCIPLE.

But let us come now to the ‚breaking through to the 8th day‘. How will it happen in your own everyday life? What is a necessary virtue to display on the path towards it?

We already looked at the topic of a ‚going for the lost sheep‘ in the context of the sign of Gemini in the fourth part. It is the story of ‚the good shepherd‘, in this case represented in Mose coincidentally finding the ‚burning bush‘, when on the search for that little lost sheep.

But for your own life it means: YOU are the shepherd; so what is ‚the flock of your sheep‘? Answer: Your whole life it is, and every little part of it, every ‚little sheep‘ of this ‚flock of yours‘, is important. And as the ‚good shepherd‘ you will always go rescue even the one little lost one gone astray, to let nothing be lost for ever on purpose, not even the seemingly ‚less important‘, or ’not worthy‘. And by THAT you will find that ‚burning bush‘ by coincidence someday, where you will meet God, the Eternal One ‚inside this world of the manifold‘.

Or to remember the other picture for this trait of character we already mentioned: like Jacob on his way back over the Jabbok river to get the little broken cup, you will have your ‚fight with the Angel of Appearance‘ – and by this you ‚get blessed‘, gain your place to be, as ‚the hidden side of yourself‘, in this world of the appearing things, too.

Actually, there are not only three ‚hidden planets‘ beside the 7 visible, but there are six hidden planets, making 13 planets in Total, as many as there are zodiacal signs, when counting the ‚hidden thirteenth‘, too (we mentioned this 13th in the context of the male sign of Scorpio). The six additional planets can be put into an order of 3+2+1: three, making 10 ‚days‘ out of the 7 visible ‚days‘ of our material creation; then two more, ‚New Sun and New Moon‘ of the New Heavens and New Earth of the world in the coming world of the ’10th day‘; and finally the One never fully graspable ‚thirteenth‘, the incalculateable rest, so to speak.

One explanation for the fact that there are said to be 12/13 planets in total is: Because ‚the moving‘ (= those aspects of creation which are dynamic) adapts itself to the ’steady‘ (= the more static aspects of creation), there must be indeed 12/13 planets in total, like there are 12/13 signs of the Zodiac as the steady background structure for the moving planets.

This is furtherly underlined with a reference to the famous dream of Joseph (Genesis 37,9), where he dreams of ‚Sun, Moon and eleven stars‘ bowing down before him, and he himself is perceived as the 12th star. And since his name ‚Joseph‘, in Hebrew ‚yossef‘, literally means ‚there be another one!‘, in total there are ‚expected to be‘ 13 stars, with the 13th ’not realized yet‘.

In fact there is seen a correlation between the order of the 12 sons of Jacob/Israel and the order of the 12 zodiacal signs, both counted in the row of their respective ‚appearing‘; so it goes: Reuben as Aries, Simeon as Taurus, Levi as Gemini, Judah as Cancer, Dan as Leo, Naphthali as Virgo, Gad as Libra, Asher as Scorpio, Issakhar as Sagittarius, Sebulon as Capricorn, Joseph as Aquarius and Benjamin as Pisces.

The shortest possible explanation of the essence of the 8th, 9th, 10th, 11th and 12th planets would be: ’name, wishes, knowledge, occupation, mission‘. But this should be clarified in much more detail during the following paragraphs, by approaching this vital topic in a slow and careful manner. The eighth day of the week in our timely world is, as well as the 13th Planet in the horoscope, representing Eternity, as only shining into this world of time and space, but never really being here completely. Therefore the description of these concepts, too, is only possible in a way of symbolic, mythical language, as ‚painting a picture with words‘. One of these pictures already introduced during the last parts is that of the ’seven fruits (of the Promised Land)‘. We should now deepen that concept a little bit.

After the seven fruits of Deuteronomy 8,8 (Wheath, Barley, Grape, Fig, Pomegranate, Olive and Date), there is also an ‚eighth‘ of the fruits of the promised land: the Almond, or Nut.

By the way: The reason, why tradition has added this eighth fruit to the seven biblically mentioned lies in the fact that there is one certain day in Judaism, when the so-called ‚New Year of the Trees‘ is celebrated, as the symbolic beginning of the annual time of fruits blossoming on trees and other plants in the land. On this feast day the people typically eat the aforementioned seven fruits in one or another form, to praise the abundancy of fruit and food in the nature all around us. And since the almond is the very first tree to blossom in the yearly cycle, its blossoming consequently falls into the time of this ‚New Year of the Trees‘. That’s why almonds are used to be eaten as well on this feast, and by this they have become an ‚inofficial‘ eighth fruit in the row, although not explicitly mentioned in the respective biblical scripture. And from the more mystical point of view, this ‚coincidental‘ addition of an eighth is even very symbolic and expressing a deep truth. But for this deeper sense, the concept of the seven fruits themselves firstly has to be elaborated on, as representing the seven ’spheres of human existence‘, the ‚Sephiroth‘.

The reason, why the specific seven (respectively eight) fruits are seen as representatives not only of the fruits and their trees themselves, but also as symbols for the Sephiroth, as certain levels or spheres of (especially human) existence, is found in one other scripture of the Bible: ‚ki adam etz ha-sadeh‘ it says in Hebrew; often translated as ‚for the tree of the field is Man(kind)’s life‘, but literally it just reads ‚because Mankind (or: ‚a single human being‘) is a tree of the field‘ (see Deuteronomy 20,19; the cited words are found in the last part of this verse, as giving the reason why people ’should never cut down any trees with fruits‘, not even as part of a military siege, while engaging in a war against the inhabitants of the land where the trees grow).

We already mentioned the correspondences of the seven fruits with the Sephiroth in the last part, but have not given any detailed reasons for these associations. Without going into all the dephts of it, some of these details shall be named in the following:

Wheat is seen in its property as ‚food for the rich humans‘ or ‚for feast days‘, symbolically it is ‚for the divine soul in us“, as being associated with the Sephirah ‚chesed‘, with that inexplicable breakthrough out of the nothing by means of a self-sacrificing love and infinite devotion – the only true nutrition for the divine inside us.

Barley is seen in its characteristic as ‚food for the poor humans‘ or the ‚everyday food‘, and especially as ‚fodder for animals‘; and thus: as ‚the nutrition for the animal soul in us‘, having to deal with the more physical world, the causal chains of the governing law of nature, like represented in the Sephirah ‚geburah‘.

The Grapes of the vineyard are perceived as being defined especially by bringing forth wine as a noble drink, and the wine is seen as ‚bringing joy‘ (see for example Judges 9,13), and by this, the mystical ‚wine‘ is enabling us to develop true excitement, which ‚enleashes our potential‘, bringing our inner traits to the surface in splendor (see the correspondence with the Sephirah ‚tiphereth‘, meaning ‚beauty, splendor‘; but let us not underestimate the double-nature of the wine … remember: beside Jacob there is Esau, too …).

The Figs are seen as symbols for ‚awareness‘, for a certain ‚knowledge through involvement‘ (the fig is traditionally known as the fruit of the ‚Tree of Knowledge of Good and Evil‘); wanting to experience the world intimately, to actually KNOW things in the deepest sense of the word; this is the Sephirah ’netzach‘ and associated with it is ‚Moses‘, as bringing the knowledge of the will of God, enabling us to get into covenant with Him, that is: establish an intimate relationship with our Creator (like the covenant on Mount Sinai is perceived as a ‚wedding‘ between God and His People, and the giving of the Thorah is seen as the acceptance of the ‚marriage-contract‘).

Pomegranates are known as the ornaments on the Highpriest’s (= Aaron’s) garment and on the pillars in front of the Temple, by this especially symbolizing the authority and fruitfulness of the priest as a mediator and of his mediation between creature and Creator through the service of ‚priesthood‘, especially having to handle the ‚qurban‘ of the animals, the approach towards the Eternal through the physical ’shape and form‘ of service, becoming a ‚praise‘ for God (see the Sephirah ‚hod‘); it is associated with ‚activity, action, actual deed‘; in the People of God the ‚compartmentalization‘ of service is compared to the inner shape of the fruit, representing a body, an organism with all the separate organs, connected to one functioning unity, like a ‚Holy People‘ (= the congregation of the Servants of the Eternal, Disciples of Jeshua the Messiah; the so-called ‚Body of Christ‘) should be one unity, but still differentiated internally, too (see here the connection with what was said to planet Jupiter).

The Olive is of course seen as ‚the pressed fruit to bring the anointing oil‘, as the ‚foundation‘ (= ‚yesod‘, the name of the sixth Sephirah) and ‚the secret‘ of the suffering in consequence of the 6th day as a necessity for the anointing on the 8th day (again the word ‚yesod‘, now translated in its other meaning as ‚he is a secret‘); so the Olive is strongly associated with ’struggle‘ and the benefit of it (giving the precious oil ONLY by being pressed).

The Date (especially the sweet ‚honey‘ of it) finally is envisioned as symbolizing ‚perfection‘, a tranquility and the promised peace, the ’shalom‘ to be experienced on the seventh day, if perceived as a world being ‚very good‘, as God Himself sees it according to Genesis 1,31.

Now, the eighth fruit, the Almond, is having only ONE core/seed, too, just like the sixth and seventh (and in contrary to the five first fruits, which all have many seeds inside them); but now with the Almond this one core is actually EDIBLE! It is even the main part to be eaten. So the seed of the Almond is both: by being buried in the ground bringing the new ‚tree, bringing new fruit‘, as well as already BEING fruit in itself. What the other fruits are as a whole, too, but in themselves are split into the two aspects of ’seed (= not really edible, at least not enjoyable)‘ in the inside, and ‚actual fruit (= edible)‘ enveloping the seed(s) from the outside – and for the Almond now it is ONE, it is not ’split‘ anymore, only split in the ’seed-being-fruit‘ and the protecting, enwrapping, covering peel. The seed, as the core (or the symbolic ‚heart‘), is not ’stoney‘ anymore, we would not hurt our teeth by biting in it, in contrary: it is the essential for our consumation of it!

There are two words for ‚almond‘ in Hebrew: ‚luz‘ and ’shakhed‘. ‚Luz‘ also is the name of the specific place where Jacob dreams of the famous ‚ladder to heaven‘ (see Genesis 28,11ff), and which is thus called ‚Beth El‘ by him, meaning ‚House of God‘. And later this exact spot is becoming the place of the Temple of Jerusalem (according to judaic tradition).

In the mystic perspective, the expression ‚luz‘ beside that also refers to a specific part of the physical body, on which after death the so-called ‚resurrection body‘ will ‚cristallize around‘. It could be seen as the core of our ‚Self‘, of our being as an individual person, that which remains even beyond the corruption of the dead fleshly body, to be revived at another level of existence.

The other word for the almond, ’shakhed‘, is derived from the equally spelled verbal root ’shakhad‘, meaning ‚to hurry, to be vigilent; (to stay) awake; to stand watch‘ (compare this association with ‚fastness‘ to the ‚hind‘ and ‚deer‘, as they have been mentioned in the last part referring to the ‚very fast‘ character of Messiah, and of Salvation, which is experienced).

We now can finally come to the actual hidden planets themselves, after having painted a picture of the crucial transition from the visible world of the seven towards the invisible of the ‚Eight‘, as representing the primal breakthrough to this invisible, after which the following ‚Nine and Ten (and even until Twelve and Thirteen) will almost ‚flow automatically‘.

The 8th planet is simply called ‚the Eighth One‘ in the Hebrew Astrology. You cannot name it, because we can only name, what is graspable in the time-space-world. But the 8th is something ‚wholly new‘. This 8th planet in the horoscope of the individual is the major doorway to the 8th DAY, that is: to ‚Salvation, as being experienced personally, individually‘. So it is first and for all pointing to ‚a great joy‘ for yourself – probably it is indeed the GREATEST possible joy one can experience in this life.

But at some point there will emerge the question: What about all those around you, who are not ’saved‘ yet? Has not God said: ALL has to be born anew?!

So there will be another ‚judgement‘, a ‚correction‘ of the current state, to come, before the ‚child‘ can be born on the 10th day.

The ‚power of the 8th day and planet‘ is to be understood for the individual as an infinite possibility to ‚relativize‘, especially the seemingly ‚bad‘ things experienced in everyday life in this world: they are not THAT important, only showing a little part of the whole; because it is always about the WHOLE, about life in its totality, and life is always present – because life is eternal. That means, it does not ’start‘ at some point, but it IS, it does not ‚begin‘ at all, it has no ‚beginning‘, it is here completely in every single moment indeed, always has been, always will be.

To be ‚born anew‘ or reborn, born again, the ‚rebirth‘ means: to be, who you are.

This true character of yourself is to be found on the level of existence represented by this ‚8th planet‘. It brings the attitude of being able to get into contact with eternity, by elevating yourself from the ’seventh‘ upwards, out of the ‚time-space-world‘ towards the ‚8th day‘, which always was, is and will be accompanying your experience. Remember: you always experience in this life the complex of 6th, 7th and 8th day, only your consciousness is from the 6th day and your body is in the everlasting development of the 7th day (never reaching a final state of perfection here on day 7). Your salvation is present in the 8th day, including all your true longings and desires, all in yourself that draws you towards the future not out of force, but out of attraction, out of the wish to connect, to be in relation(ship) to people and things.

Especially it means the longing for PAST things and happenings to be regained in the (other-worldly) future, too: so much seems to be lost in the passed away times, so many people seem to have not achieved the eternal peace in their lives … what about THEM?! Because you experience your own salvation in the eighth, you worry about all the others.

It is this exact longing, which drives Solomon to the desire to marry the daughter of Pharao: he sees her as representing the 6th day (remember: Egypt is the symbol of this 6th day), that day where the Salvation was not actually realized. So the great King wants the ‚woman of Egypt‘, that is: the ‚appearance of the passed away times‘, wants to give her children, here in HIS kingdom of the eighth day.

And in this moment the perishing of this Kingdom is determined, the destruction of the Temple and the split of the Kingdom. ‚Oh, God, that’s terrible!!‘ … we want to scream out here … But only by this means it will be possible to have the return, the comeback of all passed away things and happenings and beings afterwards.

It is the ‚going down into the underworld‘, into ’she’ol‘, to experience salvation there and to GIVE salvation there, too. It is the ‚leaving for three days‘, like the three days, Messiah Jesus was ‚gone‘, after dying on the cross, before resurrecting.

Although the hidden planets cannot really be described ’separately‘, by looking at a single one of them detached from the rest of the planets (and especially from the rest of the hidden planets), it nevertheless can be given at least a clue for each of them to be ‚found‘ in a horoscope, similar to the seven visible planets with their respective unique characteristics, which are ‚found‘ by seeing or calculating their constellations in the zodiacal signs.

The eighth planet, the especially ’nameless one‘, is found by looking at the personal name of the individual whose horoscope one is looking into. The ’name‘ of a being is perceived as much more than a mere purposeful ‚marker of distinction‘ between different social beings and their respective ‚data‘ in all the different collections of information in this civilization nowadays. The NAME is nothing less than the most concentrated description of the innermost essence of the being carrying this name. And to find the (many-layered) meaning of a name (and not only the ‚personal name‘ of our passport is meant here, also every ’nick name‘ and pseudonym one uses could be integrated in this approach to the ‚8th sphere‘ of a horoscope), there are questions to be taken into account like: How have you got this name? Who gave it to you?

The name of a human being conceals his or her destination and in the name you can see his or her fate.

And sometimes the actual name (from whatever language it may originate ‚etymologically‘) has to be perceived as a Hebrew name, that is: spelled with Hebrew letters and then understood in all its possibilities of translation (which are usually very manifold in the Hebrew language, due to the lack of any true vowel letters determining the consonant letter words in an unambiguos way).

So, as already mentioned when discussing the ‚fruit signs‘ of the Zodiac in the fourth part of this introduction (even with quite some details then), the ’ninth day‘ is associated with the ‚underworld‘ – and with ‚being a womb‘, too.

Especially here it is experienced that strong connection with, and a longing for the past things. Here you live ‚deep inside this past‘. And while living ‚there‘, in the darkness the new birth is prepared.

The 9th plague over Egypt (see Exodus 10,21-23) is ‚darkness‘, and on the 10th plague the liberation, the actual exodus happens.

In this darkness, in this womb, the individual gets to know much, which is there inside him/her, of which he/she did not know at all yet. Remember: the 9th letter of the Hebrew Alphabeth is the ‚teth‘, referring to the clay of the potter (which is ‚tiyt‘) and to a ‚womb‘, or to a ‚basket‘, containing something not yet visible. What happens in there is a ‚budding‘, a sprouting of the past things, to become the coming now, but in a ‚resurrected‘ form, not as a mere repetition of the passed away.

As already said, the hidden planets cannot precisely be ‚calculated‘, their message is only to be found out by observing the actual behaviour, by knowing about the inner motivation(s) of the human being whose horoscope is to be interpreted. The ninth planet can be traced in a horoscope by knowing about the longings, wishes and desires of the individual whose horoscope it is. Thus the ninth planet, the second of the hidden ones, could be called the ‚wish planet‘.

The 10th – be it the tenth day or the tenth planet – always is associated with the ‚actual future‘. Of course in some regard all three invisible planets are concerning the future, and not only in a purely timely sense – but the 10th planet is the final breakthrough of that future and of that completely ‚New‘, it is the material realization of the ‚fruit‘, or more mythically spoken: the ‚birth of the child out of the womb of this world‘.

Thus this tenth planet in the horoscope is displaying the ’structure of the future‘ of the individual regarding this material realization of the spiritual fruit in one’s life. It enables us to see certain ‚reactions‘ in the individual’s surrounding world, and these reactions, like ’symptoms‘, are thereby speaking of this new birth, describing the effects of it, and so indirectly they are telling about the concrete character of this ’new birth‘.

Here, in this ‚tenth sphere‘ of existence, ‚the coming‘ already HAS arrived.

The 10th letter of the Hebrew Alphabeth, the ‚yod‘, is the smallest letter of all 22, but by this small letter actually ALL other letters are formed, it is like the fundamental structural element of the script.

The position of the 10th planet in someones horoscope can be identified (to a certain degree) by knowing about the ’state of knowledge‘ of that individual. That is: about the knowledge itself, its amount and extent, but about the reasons in his/her past life, too, by which he/she happened to be now at this particular state of knowledge: all the coincidences which led one to certain interests, again leading to specific research, or having certain experiences, people one knows, and so on, which brought certain parts of knowledge. And it is not only about what one knows, but about what one NOT knows, too! Sometimes especially a ‚deliberate ignorance‘ regarding certain facts brings the crucial potential for achieving certain things.

The possibility of hope in all human existence (ONLY!) exists through these three planets. In the state of hope THAT is already here, what still shall come. If it would not be here already inside the human being, it could not be hoped for, nor expected in any way. This is seen as the ‚proof‘ for the reality even of that, which is still ‚only‘ hoped for.

Therewith, the three planets in their totality are called the ‚planets of hope‘, too.

‚Hope‘, in Hebrew ‚tiqwah‘, is derived from a word ‚qaw‘, meaning ‚proportion; measurement‘. Hope has proportions, is measureable. By looking at the three planets in a horoscope, you could know whether the individual still has hope. If he or she is desperate, the influence of these three planets is missing. He or she then is depressive, knows not an advice what to do (in certain regards).

But even IF the three planets are not having an influence on him/her, there is no actual reason for desperateness, for heaven DOES move, it circulates; so the planets WILL come back, after they ‚made their big round throughout sky‘. Aspects change all the time.

And then after this tenth planet, as already implied above, there are two more planets, making full the ‚Twelve‘, harmonizing thus the planets with the zodiacal signs.

They are called ‚New Sun and New Moon‘, referring to the scripture Isaiah 30,26, which is speaking of the ‚true light‘ of creation being carried in the future by the heavenly bodies Sun and Moon in the New Creation: ‚Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of His people, and healeth the stroke of their wound.‘

These two planets named ‚New Sun and New Moon‘ not only show and signify hope, but they signify already the REALIZATION of the whole path that is hoped for. Having them influencing the individual means: the human being is tending to realize ‚the final things‘, the ‚Ultimate‘, already here in this life. Then ‚the new Sun and the new Moon are here for him/her‘.

This 11th and 12th planet are estimated very high in the Ancient Astrology. It is said: a true vision of the future, a clear insight into anything, or a genius idea comes to mind, or manifests itself to the eye of the soul, by means of being ‚illuminated by the light of new sun and new moon‘.

The 11th and 12th planet are determined by the questions: What is the occupation of the individual, with what kind of everyday activity does he or she take care of his daily needs? And what is the individual looking for, seeking, searching in this world beside his or her employment, what drives the individual’s activity of his so-called ‚free time‘ in life, what’s one’s ‚personal mission‘ in life?

The 10th day, with the 11th and 12th planet as symbols for the light on that 10th day, is in itself a symbol for the becoming of a ‚living testimony‘, witnessing the grace of the Eternal for His servants; it is ‚the good side of Leo‘, in the pictures of the zodiacal signs.

With all the questions and answers of the 5 hidden planets of ’name‘, of ‚wish‘, of ‚knowledge‘, of ‚occupation‘ and of ‚mission‘ taken together, a true ‚Wise One‘ can know even about the standing of the ‚thirteenth‘, too, of the 13th zodiacal sign, as well as of the 13th planet. So for this last rest of an ‚absolute incalculateability‘ in everything, there is no specific detail in itself to be looked at in separation (like to a certain degree this is still the case with the first 5 hidden planets), but only the wholesome, the holistic view on it all, can bring an insight into the 13th.

One rare practice in Judaism has a special connection to the hidden planets: the so-called ‚little Yom Kippur‘, celebrated monthly before each New Moon; or to be more precise: in the last one and a half days of a month, which are seen as representing the ‚rest that remains‘ after the ending of the four full weeks of seven days in one lunar cycle. So it is said: In the last one and a half days of the lunar cycle the ‚planets stand very tight‘, and especially the five ‚hidden ones‘ are here to be sensed. This then is celebrated by a few people in Judaism as a ‚little Yom Kippur‘, to commemorate the moment of dying, similar to the ‚big‘, true Yom Kippur. Typically there is fasting on the little Yom Kippur, like on the regular feast.

In the Talmud of the Jews there is a little story about some poor ‚day labourers‘, and this story in a simple picture is illustrating the basic principle of the so-called ‚hidden planets‘ and their incalculateable influence on an individual destiny. The story goes like this:

A group of day labourers always assembles in the cool shadow of a certain rock formation in the near of their working place, to have their lunch break around noon.

At this point, one of them goes around passing all of them with a sack and everybody throws into the sack what he has brought that day.

One brings a bread, one other a cheese, one other a pomegranate, and so on. With the collected sum of it they then make a nice dish, like the cheese on the bread and the pomegranate as a little dessert for example.

By this method they all share their little food, making it much more diversified and thus more healthy for each of them.

One day one of the workers is having a really tough time: his wife at home is very sick and their children are being already malnutritioned, because for weeks now the money of the family is spent for medicine for the wife. So on this day the husband could not find anything at home which he would be able to share with his co-workers. So he has brought nothing with him to throw into the collecting sack.

Then the lunch break begins, everybody assembles at the shady place near the rocks and one of the guys goes around with the sack. The one worker not having brought anything begins to feel so ashamed, not knowing what to say in the moment, when his co-workers will realize that he has not brought anything for the community to share, and while he starts shaking in fear, not being able to even think straight, the collector approaches him … but the collector already sees from some distance that the poor man has brought nothing to put into the sack, so when he arrives at the man, he does not even leave him the opportunity to say anything, like begging for forgiveness or explaining his unusual behaviour of not bringing anything this day – but he instantly begins praising him and thanking him very loudly and exuberantly, like the poor man had thrown something unexpectably good into the collecting sack. By this nice gesture the poor man is saved from the possible bad reaction of his fellow workers.

And when the man who was collecting the food goes to his place again to sit down and eat, shortly before he arrives at his exact spot, a giant part of the rock falls down from above and crushes the whole place there. Luckily, the man was still far enough away to not even get hurt. Would he had arrived already and sat down, the piece of the rock would have crushed him to death for sure.

Then it is explained from an astrological point of view:

From the beginning of creation this piece of the rock was destined to fall down on that man to kill him on that exact day. Only his spontaneous decision, to save his co-worker from being ridiculed or hated for bringing nothing to the shared lunch meal, has stopped this fixed destiny from happening. Because just through the time spent speaking in great and long words about the exquisiteness of the food-donation of the poor man, he came a little bit later back to his own spot under the rock, so that the piece of stone already has fallen down, before he actually arrived and sat down. A ‚babylonian‘ horoscope would have not been able to take into account this sudden turn of his destiny, because it would have ignored the hidden planets, in this case maybe especially the planet defined by the ’name‘, representing the merciful character of that man with the collecting sack, also the planet defined by his ‚knowing‘ of the lack of anything brought by the poor man, and the planet of his ‚wish‘ to not have the poor man hated by his co-workers, and so on.

So this taking into account of the ‚hidden planets‘ is one major factor for the great difference between Hebrew and Babylonian mode of Astrology.

Another very important difference to the babylonian approach to an individual’s horoscope also shall be mentioned briefly: In the Hebrew method, the horoscope of the birthday (or any other day to be looked into) can be (and should be) viewed also with regard to certain other (‚mythically relevant‘) days of the respective (biblical) year. That means for example: For the horoscope of the fifth day of the 10th month (called ‚Tevet‘, the month of Capricorn) in the biblical year number 5754, it would be looked into the horoscopes of certain other dates around this particular date of birth. Especially the biblical Feast Days would be taken into account here: New Year (or ‚Yom Teruah‘, on the New Moon of Libra), Jom Kippur (on the 10th day of Libra), Sukkoth (from Full Moon of Libra until waning Half Moon of Libra), Pessach (including the following week of ‚Matzoth‘ and the ‚day of the firstfruits offering‘, called ‚Bikkurim‘; from Full Moon of Aries until waning Half Moon of Aries) and Shavuoth (or ‚Pentecost‘, meaning ‚fifty‘ in greek, so ‚the feast of the fifty‘, referring to the 50th day, or to the ’seven times seven weeks‘ counted from the firstfruits offering on, after which this feast is celebrated; always in the beginning of the month of Gemini, in the example of a birth on the fifth of Capricorn in 5754 Shavuoth would be precisely on the fifth of Gemini).

Beside these biblically established feast days, there are other potentially important special days, too, to be taken into account, which can be found in the Bible itself or in the Hebrew tradition concerning it. For instance the date of the beginning of the great flood (17th day of 2nd month, shortly after Full Moon of Taurus), the day of the first erection of the ‚mishkhan‘, the ‚tabernacle of the congregation‘ (1st day of 2nd month, New Moon of Taurus), the Day of the Fall of Jerusalem (17th day of the 4th month, shortly after Full Moon of Cancer), the Day of the Destruction of the Temple (9th day of the fifth month, shortly after waxing Half Moon of Leo), the so-called ‚New Year of the Trees‘ (Full Moon of Aquarius), the ‚Feast of Channukah‘ (25th day of Sagittarius till 3rd day of Capricorn), the ‚Feast of Purim‘ (14th and 15th day, that is around Full Moon of Pisces).

It is then looked which planets of the birthday horoscope are being in conjunction, opposition and/or square to the dates of these several biblically relevant happenings in the horoscope, to determine by this the influence of the happenings of these days ‚in the mythical realm‘ (which can be read out of the biblical narratives) on the individual, and in which specific way these influences are reaching the individual (that is: on what ‚level of existence‘, on which ‚Sephirah‘, that is: by which of the planets the influence is primarily experienced, and in which zodiacal sign or signs beside the one of the biblical happening itself it is occuring, etc.).

Summarizing this sixth part of the introduction to Hebrew Astrology we can state: By the ‚hidden planets‘ and the 13th zodiacal sign a tremendously great revolution of the visible horoscope can be realized – and literally EVERY single detail of the purely ‚babylonian‘ horoscope, the part of a horoscope only dealing with the visible signs and planets, can be relativized by what can be called ‚the human factor‘ or ‚human freedom of will‘ or just: relativized by the experienceable ‚Assistance of the Eternal‘, by a ‚divine grace, granted to the individual‘.

There is indeed a Hebrew expression in Judaism, which illustrates this consciousness of the true People of God ’not being slaves to the stars‘; it is the expression usually translated as ‚idolators‘: ‚Akum‘, or more precisely to be spelled ‚A-K-U-M‘, because it is an acronym for the words ‚Abed Kokhavim U Mazloth‘, which mean ’servant of stars and constellations‘. In everyday language of modern day profane jews it is just used as a term to say ‚idol worshipper‘, or even more unprecise as simply referring to any ‚infidel‘ or to a ‚heathen‘. But in its original sense it means something very specific: It refers to any kind of superstition, that outer circumstances determine your character and destiny FOR GOOD, unchangeably. Yes, they DO influence you, as long as you are still walking in the flesh of your body on this Earth; but there always will be the freedom of your choices and especially what is expressed in the horoscope as the ‚hidden planets‘ and the 13th of the zodiacal signs.

If you do not know the particular human being the horoscope you are looking at is based on, you should not interpret it at all. Only in the ‚flowing to and fro‘ of the words and feelings, while speaking about the constellations of the horoscope, there will be the possibility to get a glimpse into the ‚hidden planets‘, too. And only with them there can be a true interpretation, a living understanding of the destiny and its potential. Without the hidden ones, the horoscope stays a dead prognosis with statistical significance – but without any taking into account ‚the human factor‘, that, which is part of what makes Mankind ‚in the resemblance of the Eternal‘, being able to choose in every new moment anew, ‚from which tree we want to eat‘.

Out of the hidden sphere originates all the freedom of Mankind, of the individual.

And especially out of the thirteenth. The 8th already brings the impulse for the following 9th, 10th, 11th, 12th and then for the 13th, so the 8th is already the implication of the 13th, 8 and 13 are tightly connected, like the 8th day of the seven-day-week and the 13th moon of the 12-month-year: it is that incalculateable rest of everything appearing, which escapes our definite estimation and understanding. From here we get our possibility for love, too, for all intimacy in the relation to each other, as well as to ‚the world as a whole‘, and to anything specific in it. All ‚warmth of the soul‘ in the human being stems from here.

In probably every ‚religion‘ there is some kind of envisioning of the so-called ‚end of days‘, a cosmic ‚End Times‘, when the world (as we know it) will cease to exist for good. In the Hebrew language the expression for this ‚end of days‘ would be ‚ketz ha-yamim‘ (literally meaning ‚peak of the days‘, or even ‚thorn of the days‘; and the word ‚days‘ is spelled exactly in the same way like the word for ‚oceans, seas‘ would be spelled – so here we see the strong connection again between the concepts of ‚time‘ and of ‚water‘ in the Hebrew mind).

Now, in the mystic Wisdom there is the custom to change the last letter of that expression from a Mem to a Nun, from a ‚m‘ to a ’n‘, making it ‚ketz ha-yamin‘, literally meaning ‚peak/thorn of the right (hand side)‘. It represents ‚the Mem being replaced by the Nun‘, ‚the 50 instead of the 40‘. This little ‚play on words‘ is supposed to stress the fact that in the true and actual ‚End of Days‘ there is not only a linear end of time, but it is the reaching of a totally new level, a level which is just ‚beyond our time‘ – indeed ‚the Fifty‘, as the crucial step even beyond the ‚fulfillment‘ of the (world of the) Seven (the 7×7, the 49).

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