Astrological Chart for Carlo Suares
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Readers who have followed my circuit, step by step, around the Yetsira's Zodiac will have realised that the first requirement is a knowledge of the original code of the Autiot.
If one is not willing to go into it, heart and soul, It is essential to realise that this Zodiac deals with our innermost religious relationships to cosmic energy. We can verify it as we are our own best witnesses, by reading our own horoscope. It can be very useful. Here is mine (12 May 1892) with Kawkab and Tsedeq in Toleh When I consider seven dots on my photocopy of the Zodiac -- seven planets which happened to receive me at birth -- in one all-embracing panorama, I see my whole life, as it was set out and as it completed its programme. I see why I was born and why at that particular place: why I had to wait so long for the unfoldment of an extremely difficult inner purpose. I see that I was able to pass successfully throught the many tests that are called Initiations, because I was without fear or apprehension. None of my Planets were in their residences. The Moon, having deserted its abode for the benefit of Nogah, had gone to 'Aqarav, in exact opposition to the Sun which was occupying Nogah's place in Taurus. Shabatai in Betolah was pointed towards Tsedeq, in conjunction with the diametrically situated residence of Tsedeq in Daghim, while Meadim waa waiting in Deli for the dawning of the New Era. How could I not announce the second coming of the Rabbi called Jesus; how could I not be in the coming, inside it, as it is already being enacted? If I am "prograqmmed" to live my 84th years, the cycle will be complete, and I will either die or become "someone else" (84=7x12} at my 84th birthday. Thus I have verified the truth of that Zodiac to my satisfaction. Readers could have no better proof of the Zodiac than to let it testify to their own horoscopes. They will understand that it can and must reveal what is inaccessible to every other kind of astrology: the thorough and explicit investigation of a soul, its purpose or vacuity, its conquests or defeats, the meaning of a lifetime. The reading of the Zodiac cannot be made externally, mechanically. It requires the reader to be qualified, just as a cleric is supposed to be qualified in matters of religion. But the astrologer in the Holy Qabala cannot receive that qualification from anybody. He must always keep in mind the ever-perfect command: "This, above all, to thine own self be true." SY 1976 p.148-149 |
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Suares doesn't deal with the Trans-Saturnians at all,
but a noon-ish birth would put his Nepture (exact conj. Pluto) in the 10th House -- revolutionary spiritual leader in the public. And Sun/Moon oppositon on the MC/IC.
Also, note the Uranus aspects, like square his Aquarian future in our hypothetical 6th house of service to mankind. Venus in Cancer and 11th -- love of integrative social creativty. Leo rising seems to fit also, as well as 9th House Mercury understanding and self/Jupiter in sex/death/transformation/shared resources. Leaving rectification issues aside, planets are distributed around the zodiac, with only Aries containing two (Jupiter & Mercury). Except for Neptune/Pluto, no conjunctions. A balanced multi-talented individual.
Here's Suares' analysis of his own seven planets: |
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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 previos 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 varigated "I"
is an immortal soul, a divine spark, etc., and and when centred on the personal qualities of Betolah can be a diligent and analytical scholar.
In Toleh Tsedeq offers the prospect of a life that is still very primitive: its virtual perfections look idealistic, without much judgment. In Shaur Hhamah illuminates both the Sheen and the Raysh, and allows this sign to blossom, unless the Mem of Hhamah cause it to drop down into values which are too materialistic. 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 Sartan Nogah comes upon the 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 Toleh Kawkab meets Tayt (9), which should be able to struggle with it, opposing its desire to lead a purely functional existence. But the strongly structured intelligence of Kawkab prevents this. 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 is powerful enough to be dangerous. The great organic power of Lavanah confers on it the maxium strength which it is capabile of possessing: life and death are here very close. Sepher Yetsira: The Pointed Seven: A Survey p.160-173 |
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Astrological Equations in the Sepher Yetsira |
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