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Hebrew Astrology
... according to the Writings and Speeches of Friedrich Weinreb
Jochanan Massorah
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eBook - ePub
Hebrew Astrology
... according to the Writings and Speeches of Friedrich Weinreb
Jochanan Massorah
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About This Book
A brief introduction to the Hebrew approach to Astrology, according to the speeches and writings of Friedrich Weinreb (may His memory be for a Blessing).
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The Basics; Astrology of the âBabyloniansâ vs âHebrew Astrologyâ
In this first section of the introduction to the âAstrology of the Hebrewsâ, how it is described especially by Friedrich Weinreb, it is necessary to lay a fundament of some basic concepts of what can be called âAncient Wisdomâ. This âwisdomâ is not at all limited to the so-called âHebrewsâ as one distinct people of human history, but it is found to a lesser or larger degree in many, if not all of the ancient cultures of Mankind.
Here the word âancientâ does not necessarily mean actually âfar away in past timesâ, but rather something like âfar deep down in the human sub- or unconsciousnessâ (that area where all the âmythsâ flow from âŠ). That is, true âAncient Wisdomâ is a form of knowledge, which is present in every human being, but normally has to be âdigged outâ first nowadays, before it can be experienced consciously, because the modern world tends to work directly against it with all their fixation on one-sided rationality and purely causal explanation for developments in the measurable realm.
The word âHebrewâ, too, needs to be clarified first. It is not in the first place referring to a specific ethnic group, but rather to something like a âspiritual communityâ, present throughout all times, and especially the word refers to a layer of being, too, which is present in every single individual: that layer in all of us, which stems âfrom the Other Sideâ. Although of course historically the âHebrew elementâ indeed is manifest for a certain period of time as an actual ethnic group; but already âback thenâ this group has been always open for everyone, who follows the eternal principals, too (see for example Exodus 12, 49; Numeri 15, 14-15).
Two variants of Astrology, which are seen as being opposed to each other to a certain degree, can be called âthe Astrology of Becomingâ and âthe Astrology of Beingâ. The ladder will be the main topic of this introduction, while the former is the one widely (more or less) known to the modern world, in the shape of daily newspaper horoscopes and of the deeper âesotericâ treatment of the zodiacal signs.
That wider known âAstrology of Becomingâ is called the âBabylonian Astrologyâ from the point of view of this âOther Astrologyâ, the one of âBeingâ, the âHebrew oneâ.
From the Hebrew language, the name âBabylonâ is pronounced âBabelâ (written with the three consonant letters B-B-L) and can be translated as âconfusion; mixture, interminglingâ. It is one symbol for âthis chaotic world we live inâ, wherein no boundaries are kept forever and where everything flows into each other; but it is nonetheless a âworld of organizationâ, too, for in the âarea of Babelâ it happened according to the Bible (see Genesis 11), that Mankind united for the first time and started their unholy work on the so-called âTower of Babelâ, an everlasting project, by which we human beings are trying (until nowadays) to âreach heavenâ, and by this: control the spread of human population, hold the whole world together by our OWN rules and âmake ourselves a name before the Godsâ.
According to these characteristics of the mythical âBabelâ, the âBabylonian Astrologyâ has certain characteristics itself: It is called the âfemaleâ astrology; that means, this astrology is (almost) only looking at the âappearingâ, at âthis side of the worldâ, at the concrete, at the observable and measureable, it is a system completely based on causality; it is first and for all âcalculatingâ, searching for âperfectâ, definite results. By this it is quite âunfreeâ, because according to its understanding of reality everything is (and always stays) fixed into a network of force and necessity, intermingled with everything else. That brings with it, that there is no real individuality of the single individuals, whose âhoroscopesâ are looked at, because only the observable âstar constellationsâ (or in a more modern understanding: the âmeasurable factorsâ in oneâs life, like the âgenesâ, or the âepigeneticsâ being determined by the environment and the way of being raised in this environment, and the happenings of oneâs life) are determining the whole destiny. WHO it is, what inner quality that human being uniquely brings into this world from out of his/her Source on the Other Side, does not really matter for this kind of Astrology. Nevertheless, this Babylonian Astrology indeed IS quite correct, from a purely causal look at reality.
But the OTHER Astrology, which shall be presented in the following, is the âHebrewâ one, the âAstrology of Beingâ, not of âBecomingâ. The word âHebrewâ comes from the hebrew word âEberâ (written with the consonant letters E-B-R), which can be translated with a wide spectrum of meanings, including âtransitoryâ; âone, who transcendsâ; âone, from the other sideâ and similar.
This âHebrew Astrologyâ thus is the âAstrology of the Eternalâ, the one looking for âthe Other Sideâ, too, and by this it is including the single individuals deliberate influence on his/her own destiny. This is expressed in the mythical language as counting with the so-called âhidden planetsâ, too. Those âhidden planetsâ are not observable in the outside world, but only are traceable through the individuals uniqueness. And especially these âhidden planetsâ can always make the decisive difference (far reaching into this world of causality, too!) âŠ
Some basic concepts of the Ancient Wisdom have to be established first, before it can be spoken of the actual Astrology. Namely the three principles we can call: the âMale-Female-Antagonism bearing the Fruit (32+42=52)â, the â2-to-1-Journey of Creation through Mankindâ and the â1-4-Principle as the inner structure of salvation, i.e. of the looking through the manifold, seeing the hidden unity of the manifoldâ (and by this, realizing this Unity of the âFourâ as being of another level of reality, not out of the âFourâ itself). Without further explanations these three names cannot really be understood of course, because they use a type of âlanguageâ or wording, which is very uncommon in our society.
All of these principles are to a large part expressed in terms of ânumbersâ and their relations to each other. This is, because in the Ancient Wisdom the numbers are understood rather as âvaluesâ, than as mere âdigitsâ, it is looked firstly at their âqualityâ instead of purely looking at the logical âquantityâ of those numbers, as we do it nowadays, only using numbers as tools to organize reality for our everyday-purposes.
On the first view it may seem to be complicated, if one is not familiar with this way of thinking. But as soon as one gets accustomed to the way of speech and to the fundamental Biblical symbolisms, it simplifies things very heavily and opens the view for broader connections and correlations within the whole of creation, including oneself and oneâs relation to the surrounding world and concerning the happenings of oneâs (even everyday-)life.
Those aforementioned three fundamental principles now can be explained as being connected to what is called the â6th, 7th and 8th Day of Creationâ. For this purpose it is necessary here to give a very short overview of the Biblical âSeven-Day-Work of Creationâ in its schematic essence, how Friedrich Weinreb points it out in much more depth in his basic work âRoots of the Bibleâ (âSchöpfung im Wortâ in German).
So only very briefly: The 7 âdaysâ (or âstagesâ) of Creation are grouped in 6+1 (the six days of âworkâ, and the 7th being set apart, as the one day, where the Creator âis restingâ, representing this measurable âworld of linear timeâ that we now live in as Mankind). And the â6 days of workâ again are split in 2 x 3. These âtwo times threeâ means, that the second 3 days can be recognized as a mere repetition of the first 3 days, only on a new, a âhigherâ level. Thus it is a âduality of triadsâ, from which that â6â, as the âabstract basic pattern of creationâ, is built (and by the way, the âunfoldingâ of the number 3, which represents the âmaleâ, i.e. the âabstractâ of this world, is the 6: 3+2+1=6).
Now: in each of the two 3-day-periods we firstly find the number 4 as the value of the actual âouterâ actions of that period, since it is always 3 âdaysâ being âbuiltâ out of 4 âwordsâ (that is âactionsâ) of God. Only on the final sixth day there are actually two additional âwordsâ of God, which then sum up (with the 8 before) to 10 âGod-actionsâ in total, which thus make the âconcrete, experienceable scenery of creationâ (and by the way again: the 10 is the âunfoldingâ of the number 4, which represents the âfemaleâ, i.e. the âconcreteâ of this world: 4+3+2+1=10).
The âfulfillmentâ of a number (mathematically called its âpotencyâ) in this Ancient Wisdom then means the totality of combinations, in which the âcontainingâ numbers can be put one next to another: 2 has as its potency 4 (2 x 2), because the only numbers contained by the 2 are the numbers 1 and 2, and those can be placed next to each other as 1Ă1, 1Ă2, 2Ă1, 2Ă2. Thus, 4 is the âfulfillmentâ of the 2. By this understanding it is said that: 4 (the number of the âfemale principleâ) is spiritually âthe highest numberâ in our âWorld of Dualityâ, so the 4 (respectively her derivatives, like the 40 and the 400) is the natural âsymbol of infinityâ, of âthe wholeâ of any dualistic reality.
With that basic scheme sketched out, we can now look at the decisive three âdaysâ: the 6th , 7th and the coming 8th.
The âSixth Dayâ: On the 6th day of the mythical âcreation weekâ Mankind is created. In the land of (mythical) âEgyptâ, later in the Biblical story, âIsraelâ then becomes a nation, developing out of the few descendants of Jacob (whose second name becomes âIsraelâ during his âstruggle with something spiritualâ; for details see Genesis 32, 24-31). And at the end of the 6th day of the creation week Mankind leaves âthe Garden Edenâ, the âParadiseâ (which is not anymore enjoyable for Mankind, after the âforbidden fruitâ has âopened their eyesâ and has shown them their own ânakednessâ); just like Israel leaves the (until recently seemingly âwell-functioningâ) land of Egypt (after they realized, how enslaved they actually are by Pharao and his world of âbuildingâ, of unlimited material development). So, in the creation week, Mankind is created firstly in the âwombâ (the âparadiseâ) of Mother Earth and then born into the outer world of actual matter and time on the 6th day. And in the Hebrew tradition the liberation out of Egypt is basically compared to the birth-process of a child (with the âplaguesâ over Egypt understood as âlabour painsâ of the birthing mother; the people of Israel being âborn out of Egyptâ as âthe firstborn Child of the Eternalâ).
With all these parallels it is reasonable to see âEgyptâ as a furtherly unfolded symbol for the â6th Dayâ of Creation, where now the original Duality of that sixth day of Creation for the first time is being developed âto the broadest extentâ (the â400 years of enslavement in Egyptâ), before then the liberation OUT OF this Duality, back to the âOnenessâ, can be experienced.
So the 6th Day represents the infinite âSplitâ; the formation and/or sustainment of a World of Duality: the primeval Male-Female-Antagonism â but already containing the potential âFruitâ coming thereof (because from the beginning on there IS a prophecy of God, that there will be salvation nevertheless, namely the âseed of the womanâ, which is going to be âcrushing the serpents headâ; see Genesis 3, 15) ⊠In the creation week it was the first split of Mankind in Man and Woman, then the leaving of the âParadiseâ to experience this duality on every level, the beginning of the actual âWorld of Dualityâ away from the Oneness with the Creator in the âParadiseâ. And in Egypt later it is the already fully developed World of Duality, and with that full development of the split, it is the point now, where the âturnâ has to happen, to bring everything back to its Source, to the âOneâ (and therefore the âredeemerâ Moses is born, as a heavenly response to the lamenting and moaning of the children of Israel about their enslavement).
That antagonism âMale-Femaleâ means many things in this traditional understanding of the fundamental dualism of all Creation: Invisible-Visible, Secret-Revelation, Abstract-Concrete, âFire-Waterâ, Day-Night, Light-Darkness, âSun-Moonâ, Eternity-Time, Heaven and Earth, Creator and His (Act of) Creation. And much more.
And to make clear that there is not one of the two âbeing superior to the otherâ, it can be looked for instance at the relation of fire and water in nature: If the fire is exceeding, it condenses the water âawayâ by its heat. But if the water is exceeding, it extincts the fire, suffocating it. So the two are just two extremes, each with its own strenght and weakness, depending on circumstances, not one in itself âsuperiourâ to the other.
By the way: In the Hebrew the word for âHeavenâ (âshâmayimâ) can be understood as the combination of the letter âSh(in)â, which is originally written in the form of a fire flame, and the word âMayimâ, which means âwaterâ. So in the word âShâmayimâ there is both united in Oneness, fire and water building one single entity, an equilibrium, which down here on material Earth cannot be present in the same harmonic way. That is, âin Heavenâ there is always BOTH present in perfect harmony: Eternity AND Time, the Creator AND His Creation.
And that, what comes out of the âconversationâ between âwater and fireâ here on Earth, between female and male, is the âChildâ, or the âFruitâ: the result of the combination of the two extremes, but not just as the âsumâ, like two numbers adding up, but as something completely new, which combines characteristics of the two âparentsâ in a unique way, never predictable from the human point of view, but always still detectable as stemming from these parents as the âfruitâ of their coming together. Like 3+4 does not equal 5, but only the fulfillment of the 3 coming together with the fulfillment of the 4, so the fulfillment of both, the Male and the Female, equals the fulfillment of the 5, the Fruit, the Child (32+42=52).
In a way, Mankind itself can be understood as the âFruitâ of the coming together of Heaven and Earth: Mankind âin the image and resemblance of Godâ, where the Creator has come down INTO His own Creation, to bring the whole world in her diversity and manifoldness all back to the Source THROUGH this Mankind, where the Divine Breath has been âblewn into the noseâ of that âEarth-takenâ Human Being to make this Human Being an actual âLiving Soulâ by this (see Genesis 2, 7), uniting Heaven and Earth.
The âSeventh dayâ: The 7th day of the Biblical Creation represents OUR world of time and space, the stage âwhen God rests from his workâ, because âeverything is very goodâ (see Genesis 1, 31; 2, 2). That âeverything is very goodâ in our world is something, we human beings have our problems with to accept ⊠But for the purpose of this world, she indeed is âvery goodâ: this world with all her evil and struggle, death and diseases, wonât ever let us come to a final rest, always drives us further, so that we never can think, we are âfinishâ already. This world reminds us by her way of being, that it is the everlasting purpose of whole creation (after being created out of the Oneness of God, then splitting into the manifold): to get united again in the perception of Mankind (âin the image of Godâ), and this Mankind is functioning for that purpose as a (potential) Oneness vis-a-vis to the manifoldness of creation, of nature. And that means, every single human being is âtying backâ the whole world, which he or she perceives, out of the manifold forms of nature and culture into the oneness of the Source, which is always present deep down within him/her. Or the same said in simple numeric symbolism: âbringing the created world back from the 2 to the 1â.
This whole journey through the worlds is represented by âthe 6th, 7th and 8th day of Creationâ, with the Eighth Day as the âComing Worldâ, the promised reestablished Oneness of the origin, but now with the experience of having been split into the manifoldness and having been reunited again, out of free will to connect back with the Oneness as our Source, with God, our Heavenly Father.
⊠and now, when we have established âEgyptâ as the equivalent to the 6th day, and âgetting liberated out of it by Mosesâ as the transition to the 7th day, then biblically we are coming into the âWilderness/Desertâ as the equivalent of that 7th day, wandering through this inhospitable world (content of the biblical books of Exodus, Leviticus, Numeri and Deuteronomy) until we are finally reaching the â8th dayâ, the âPromised Landâ Canaan/Israel (con...