Astrological Symbolism: Aries, part 1

Blavatsky describes the Zodiac as:’ Zodiac (Gr.). From the word zodion, a diminutive of zoon, animal. This word is used in a dual meaning; it may refer to the fixed and intellectual Zodiac, or to the movable and natural Zodiac. “In astronomy”, says Science, “it is an imaginary belt in the heavens 16° or 18° broad, through the middle of which passes the sun’s path (the ecliptic) .“ It contains the twelve constellations which constitute the twelve signs of the Zodiac, and from which they are named. As the nature of the zodiacal light—that elongated, luminous, triangular figure which, lying almost in the ecliptic, with its base on the horizon and its apex at greater and smaller altitudes, is to be seen only during the morning and evening twilights—is entirely unknown to science, the origin and real significanće and occult meaning of the Zodiac were, and are still, a mystery, to all save the Initiates. The latter preserved their secrets well. Between the Chaldean star-gazer and the modern astrologer there lies to this day a wide gulf indeed; and they wander, in the words of Albumazar, “‘twixt the poles, and heavenly hinges, ‘mongst eccentricals, centres, concentricks, circles and epicycles”, with vain pretence to more than profane human skill.

The movable or natural Zodiac is a succession of constellations forming a belt of in width, lying north and south of the plane of the ecliptic. The precession of the Equinoxes is caused by the “motion” of the sun through space, which makes the constellations appear to move forward against the order of the signs at the rate of 501/3 seconds per year. A simple calculation will show that at this rate the constellation Taurus (Heb. Aleph) was in the first sign of the Zodiac at the beginning of the Kali Yuga, and consequently the Equinoctial point fell therein. At this time, also, Leo was in the summer solstice, Scorpio in the autumnal Equinox, and Aquarius in the winter solstice ; and these facts form the astronomical key to half the religious mysteries of the world-—the Christian scheme included.

Daksha, Rameshwara Temple (1)

The Zodiac was known in India and Egypt for incalculable ages, and the knowledge of the sages (magi) of these countries, with regard to the occult influence of the stars and heavenly bodies on our earth, was far greater than profane astronomy can ever hope to reach to. If, even now, when most of the secrets of the Asuramayas and the Zoroasters are lost, it is still amply shown that horoscopes and judiciary astrology are far from being based on fiction, and if such men as Kepler and even Sir Isaac Newton believed that stars and constellations influenced the destiny of our globe and its humanities, it requires no great stretch of faith to believe that men who were initiated into all the mysteries of nature, as well as into astronomy and astrology, knew precisely in what way nations and mankind, whole races as well as individuals, would be affected by the so-called “signs of the Zodiac”. (Theosophical Glorssary)

Blavatsky, in discussing the symbolism of the first sign, Aries, mentions that symbol of the Ram is present in mythologies of India, Egypt, and Greece, as well as Judaic and Christian traditions.

Virabhadra, with Daksha (2)

In Hindu mythology, she mentions the myth of Daksha. In the epics and Puranic scriptures, he is a son of the creator-god Brahma and the father of many children, who became the progenitors of various creatures. According to one legend, a resentful Daksha conducted a yajna (fire-sacrifice), and deliberately did not invite his youngest daughter Sati and her husband Shiva. In the Linga Purana, for insulting Shiva during this event, which caused Sati to self-immolate in fury, he was beheaded by Virabhadra, an attendant of Shiva. He was later resurrected with the head of a goat (Williams, George M. (27 March 2008). Handbook of Hindu Mythology. OUP USA. p. 261)

According to Blavatsky: ”Daksha, who is regarded as the Chief Progenitor, is, moreover, pointed out as the creator of physical man in the “fable,” which makes him lose his head from his body in the general strife between the gods and the Raumas. This head, being burnt in the fire, is replaced by the head of a ram (Kasi-Khanda). Now the ram’s head and horns are ever the symbol of generating power and of reproductive force, and are phallic. As we have shown, it is Daksha who establishes the era of men engendered by sexual intercourse. But this mode of procreation did not occur suddenly, as one may think, and required long ages before it became the one “natural” way.’  (Secret Doctrine 2, 182)

She also mentionsl Agni: ‘The Hindu god Agni, who presides at the sign of Pisces, next to that of Aries in their relation to the twelve months (February and March), is painted of a deep red color, with two faces (male and female), three legs, and seven arms; the whole forming the number twelve. Agni is represented mounted on a ram, with a tiara surmounted by a cross. (Isis Unveiled 2, 465)

Agni (3)

In Vedic literature, Agni is a major and oft-invoked god along with Indra and Soma. Agni is considered the mouth of the gods and goddesses and the medium that conveys offerings to them in a homa (votive ritual). He is conceptualized in ancient Hindu texts to exist at three levels, on earth as fire, in the atmosphere as lightning, and in the sky as the sun. This triple presence accords him as the messenger between the deities and human beings in the Vedic scriptures. The relative importance of Agni declined in the post-Vedic era, as he was internalised and his identity evolved to metaphorically represent all transformative energy and knowledge in the Upanishads and later Hindu literature. Agni remains an integral part of Hindu traditions, such as being the central witness of the rite-of-passage ritual in traditional Hindu weddings called Saptapadi or Agnipradakṣiṇam (seven steps and mutual vows), in the Upanayana ceremony of rite of passage, as well being part of the diyā (lamp) in festivals such as Deepavali and Aarti in Puja. The design guidelines and specifications of his iconography are described in the Hindu Agama texts. (Jansen, Eva Rudy (1993). The Book of Hindu Imagery: Gods, Manifestations and Their Meaning. p. 64. )

Mesha (4)

She mentions the traditional Hindu astrological attributions: ,’1. Mecha (Aries) is dedicated to Varuna’ (Isis Unveiled 1, 263). Subba Row gives his own esoteric account of the Hindu astrological symbol: 

1) Mêsha. One of the synonyms of this word is Aja. Now, Aja literally means that which has no birth and is applied to the Eternal Brahman in certain portions of the Upanishats. So the first sign is intended to represent Parabrahmam, the Self- existent, Eternal, Self-sufficient Cause of all. The Self-existent, eternal Brahman (The Twelve Signs of the Zodiac, The Theosophist, November, 1881).

 

Image References

 

(1) Rameshwara Temple, Keladi, Sunday, 17 June 2018

http://www.milesandtrails.com/2018/06/rameshwara-temple-keladi.html

 

(2) "Painting on paper depicting Virabhadra. At his left stands the ram-headed Dakṣa, with tripundras on his forehead and arms. https://www.britishmuseum.org/collection/object/A_2007-3005-13

(3) Agni, with two heads, sits on the back of a ram. On both heads his hair is tied neatly in a jata makuta from which emanate tongues of fire. https://www.britishmuseum.org/collection/object/A_1992-0410-0-1-56

 

(4) Aries zodiac sign, Jantar Mantar, Jaipur, India. 18th century CE. https://en.wikipedia.org/wiki/Mesha_Sankranti#/media/File:Aries_zodiac_sign,_Jantar_Mantar,_Jaipur,_India.jpg 

 

Part 2