Science of Astrology: X-rays of The Divine

Science of Astrology

X-rays of The Divine

Second Edition

by Ben Fitch

Copyright 2017 Ben Fitch,

All rights reserved.

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Table of Contents

Preface

Orbit of the Earth Around the Sun

Precession

The Moon

Lunar Parallax

Mapping the Zodiac

Planetary Motion

Birth and Location Change

House Systems and Composite Charts

Aspects

Horoscope Components and Medical Astrology

Preventative Treatment

Summary of Planetary Functions

Index of Diagrams

Case Study One: Extreme Weather (2013)

Case Study Two: Meteors (2012)

Case Study Three: Seismic Events (2012)

Case Study Four: Mercury and the Intelligence Quotient (2016)

Appendix One: Public and Private Fasting and Festivities

Appendix Two: Astrology and Governance

References

Preface

Science of Astrology: X-rays of The Divine has been written to provide readers with a general foundation in astrology and to address subject matter which is either absent or given insufficient coverage elsewhere; meanwhile explanations of rulership, exaltation and debility are excluded here, not least because the more elaborate parts of these systems seem to have been established rather arbitrarily. An understanding all of the technical explanations in this book is not required to have a good understanding of astrology; at the same time the mathematics used to illustrate physical laws here is not exhaustive.

In Science of Astrology: X-rays of The Divine, the traditional system of horoscope construction is acknowledged and explained; however a new system of horoscope construction is introduced – one which represents the ecliptic in the form it takes independently of the Earth’s daily motion, at the same time as accommodating the season and standpoint of the observation. According to the new system, a new system of house distribution has been devised and ascendant and descendant points are given to the Moon. The new system, expounded in the chapter Mapping the Zodiac is intended to exist alongside the traditional system; however for simplicity it is used independently throughout the book. Other original subject matter in this book includes the incorporation of childhood location changes into the horoscope and the role of orbital resonance in informing planetary aspects.

Science of Astrology: X-rays of The Divine begins with an explanation of the basic physical laws of the solar system which is intended to help enthusiasts adopt a more scientific approach to the study of astrology; the research presented towards the end of the book is intended to impress upon sceptics the value of the horoscope as a signifier of natural phenomena.

Although the ephemeral conditions of meteor and extreme weather events are notable for their singularity rather than for any features which can be specifically attributed to the phenomena they accompany, there are certain astrological features which are distinctly recognisable among recorded cases of earthquake activity and it is possible that astrology will eventually form a part of preventative strategies in this field. Research is also presented which concerns the relationship between IQ and the planet Mercury.

If celestial configurations can be viewed as representations of divine will perhaps it would seem futile to attempt to anticipate events such patterns configure; it may seem that, if people are indeed subjects of divine ordinance, the study of astrology has no value beyond proving the existence of intelligent design. However, though we may be subjects of divine will, people have been bestowed with the faculties to observe and delineate the workings of celestial bodies; to the extent that human cognisance of the affairs of destiny is ordained then, human intervention is appropriate. Moreover, while a complete knowledge of one’s destiny is undesirable it is also impossible. Though celestial bodies are concrete entities, their nature and the aspects they form are open to interpretation, which makes it difficult to discretely ascribe sublunary phenomena to the action of celestial bodies.

Just as for disciples of psychology or genetics the ardent practitioner of astrology is prone to adopting a two-dimensional view of his or her subject; as the practitioner become more calculating, they also become less amenable to other manifestations of truth. Clearly, to understand human nature and to render a true service to humanity, the practitioner must adopt a holistic view. The book is named Science of Astrology: X-rays of The Divine because just as how an x-ray reveals the skeleton of an organism, so astrology reveals the bare outline of God’s design. And just as how too much exposure to x-rays imperils the health of the organism, so can too great a study of this outline make the practitioner oblivious to the manifestations of the living God – that which exists beyond the dead indices of the celestial bodies.

Hermes Trismegistus recognised the relationship between terrestrial events and the configuration of celestial objects and sought to render certain influences more enduring by soliciting their investment in inanimate objects. These objects were then assumed to promulgate the conditions extant at the objects’ inception. Part of Science of Astrology: X-rays of the Divine is concerned with the establishment of rituals, or active prayers, designed to ameliorate or relieve constitutional weakness or tension. Illness often has its origin in bad habits so by staging a ritual for a moment which is fortuitous to the individual, the individual can be emboldened to enact the necessary abnegation or new initiative. If a ritual, be it direct naturopathic intervention or abstention from unhealthy practices, is staged to coincide with ephemeral conditions which offer reinforcement or stability to weaker or unstable elements of the constitution – upon interaction with the nativity, the ritual becomes as a talisman and reinforces the assimilation of the lesson prefigured by the ritual. Of course, the moment will be special whether or not it is deliberately ascribed ritual significance, but by consciously assigning an appropriate ritual to a fortuitous moment, the exertions of the intellect can be aligned to the exertions of the will.

There is arguably no better cure for an addiction than fasting: abstention from basic sustenance until the call for this, by degrees, exceeds the call of the morbid compulsion; as the most fundamental routine is broken, so are all the sundry routines and thought patterns which are so often meaningless or vicious. Private actions taken during a fast can serve as a talisman to guard against temptation arising thenceforth as one envisages how the perpetration of the spiritual facet to existence thus enhanced can be applied in the form of good deeds which can hardly cost more than the privation of fasting one yet becomes inured to. An excess of industry can give rise to the vice of pride as surely as excessive leisure gives rise to sloth, but by having no energy to rush and for one or more days to be free of the punctuation of regular repasts, leisure, or at least light work, is mandated. While every person has different proclivities, if regard is given for one facet of being to the detriment of its counterpart, as in the case of work and leisure, the counterpart will be crude in its remonstrance. While the desire for leisure, for example, can of course be chastened, it can never be entirely placated; if the subjugation of it is violent, upon displacement it is liable to exercise itself impertinently – to corrupt the sphere of activity exalted at its expense. Fasting of course may be mismanaged or practised to excess.

A medicine in high doses is a poison and a poison in low doses is a medicine. While the active ingredients in herbs can forestall or even remediate the effects of illness, the doses which are available are moderate; in herbal medicine regard for human ingenuity is united with a regard for the workings of providence. Pain can be relieved with herbs but complete anaesthesia prior to death can obfuscate the recollection of vitality – obscure the resplendent memories of youth which, by the concentration afforded by pain and the insights given in later life, are sublimated; pain thus serves to align the will with the spirit’s desire for immortality. Only once this succession has passed can repose afford relief. Without the forces which conspire to sustain the trajectory of one’s purpose, the lapse into repose and the final moments will be fraught with regret. As pain and death are part of the divine plan for humanity, it is wrong to consider such agents as absolute evils.

For the spirit to have a solid foundation for its later advances, the memories of youth should be lucid. If suffering can be confronted in youth, its likeness in later life will be bound to comforting memories of youth which are brought into focus and registered indelibly according to the salience of the trial. Mortification of the flesh through abstinence from sensual pleasure is how spiritual understanding is earned, so those who feel the spiritual life as a calling and who wish to reinforce divine trials that emerge organically with co-ordinated voluntary action must prepare for spiritual revelations through some form of voluntary discomfort. Today, though spirituality is notionally prevalent, in many cultures spiritual experiences are sought with recourse to recreational drugs. Even for people who through their trials prove themselves viable disciples, misfortune attends the expedition of spiritual instruction by means of narcotics or hallucinogens. Some drugs are so potent as to provide a close approximation to the experience of death and provide revelations and ecstasy which, according to the wisdom of evolution, is withheld until there is no return to the inhabitation of a corporeal form. While drugs given at the end of life rent the continuum of which the emergence of the spirit is the culmination; for those who take drugs during youth the revelation is premature. If, by the use of drugs, the intellect alone is availed of spiritual lessons, the exertion to align the soul with the intellect thus exalted will be either a futile or a torturous exercise. With the notional understanding of the spirit world thus precariously exalted, the life remaining to the rest of the organism must look upon itself with cynicism. Even should the revelation be wholly assimilated through mortification, there remains a rent in the continuum of the subject’s life resulting from the individual being wrested from their natural season. At the end of one’s life it is natural to wish to establish a legacy; to gain immortality through the improvement of others. But to feel joy at such a prospect is not always in the nature of a youth who is still in possession of all the means of gratifying their selfish desires. If the knowledge of selflessness as the essence of spirituality is ‘snatched’ at, the ‘ego-death’ experienced may be at variance with the drug user’s proclivity and the knowledge is liable to denude their life of cohesion. Those who have been wrested from the phase of life when selfishness is more seasonal can have but a limited recollection of this time of vitality and from such memories draw less strength; strength which can eventually develop the inclination to furnish others with the same opportunities the native recollects and the platform from which spiritual reality can be acceded to.

Many hospital births are induced and take place at or near to dawn. That there is a higher than normal preponderance of individuals who identify with the principles of sunrise is consistent with the prevailing fear of death and preoccupation with preserving youth.

As an aside, if orbital resonance between orbiting bodies is to be considered a random phenomenon, the probability of there being a solar system where orbital resonance as highly ordered as our own within and without the inhabited planet is very low. Therefore, it may be that scientists’ search for extra-terrestrial life is assisted by making a high degree of orbital resonance a criterion for the consideration of a solar system’s viability.

Orbit of the Earth Around the Sun

Although the Earth’s inclination to the Sun varies with the Earth’s movement around it, the Earth’s inclination is fixed in relation to space (figure 1). At the June solstice, this varying inclination causes a line of latitude known as the tropic of Cancer to be the closest part of the Earth’s surface to the Sun. As the year progresses towards the December solstice, the Southern Hemisphere receives increasing exposure to the Sun because the Southern Hemisphere is projected towards the Sun by the effect of the Earth’s orbit upon the Earth’s fixed tilt. At the mid-point between each solstice there is an equinox; at these times, observers all over the Northern and the Southern Hemispheres will experience the centre of the Sun above the horizon for half of the day. This happens when the plane of the Earth’s tilt is inclined across the orbit of the Earth around the sun. As either solstice passes and an equinox approaches, the point at which the Sun appears overhead at midday shifts from the edges of the tropical zone towards the equator.

The 23.5° inclination of the Earth towards the Sun defines the parameters of the arctic, antarctic and tropical zones whilst also determining the maximum degree of declination. Declination is the measure of the angle between the direction of the Sun and the plane of the equator. From the surface of the earth, the angle between the direction overhead, the zenith, and the direction that the Sun appears overhead at the equinox, is the latitude of the observation. The latitude is also equal to the angle between the direction below the point of observation, the nadir, and the position of the Sun at midnight at the time of mean declination - the equinox (figure 2).

Because in the course of the Earth’s daily rotation, a location within the equatorial zone projects towards opposite directions in space, the difference between the position of the Sun at midday and the position of the Sun at midnight is always 180° (figure 3).  Though the distinction between day and night is more significant here than anywhere else, the seasons caused by the declination of the Sun make little difference to equatorial latitudes because exactly half of the equator is always shadowed by the sun; at the equator the Sun appears above the horizon for half of the day, regardless