Sophia tarries in the eighth house, the Ogdoad
Ironically, the house of Sophia is the 8th, the house. The Idle Place (death) – Death, sacrifice, taxes and wandering. It is ruled by the zodiac sign of Scorpio, connected to Hebrew letter Mem, the hidden number 13, water and the Death card. I have always viewed Sophia as aspect of Santa Muerte or Lady Death tending the garden or tree of life. We are the Cycle of Being – the Harvest or the Soul.
It is considered the house of sex, taboos, of other people’s money, death and rebirth. It rules inheritances, legacies and wills. In addition the house is one of the gates towards the occult world and is mostly connected with conscious magick and mysticism. The eighth house is the great teacher of the mysteries of life and existence. It is the realm of transformative experiences.
The Eighth House is often defined as the House of Lilith or the Black Moon Lilith (Hidden Moon or Goddess factor). It is often represented as the House of Sexuality and Death. All the body parts in the Scorpio were connected with the sexual genitals, muscles, nerves and lymphatic meridians. The body parts were association with those needed in creation of life.
Whereas in the Eighth House, Sex is seen as the Mystical Experience, in the Seventh House it centers on sex found within Marriage or Relationships that create balance and the foundation for co-creation. As the rite of the Sacred Couple, this Union symbolizes the Divine Synergy found in the archetypes of the Shepherd and the Virgin Maiden in the zodiac sign of Virgo. God and Goddess – Man and Wife.
This place has to do with the dismantling of the physical body because this sign is in aversion to the rising sign which is about life and breath. Yet it has been my observation that during life, it represents the passing of those close to you. Of course, you can only die once.
Paulus states; “It [the 8th] signifies the completion of life. This place is established as dysfunctional, and when benefits happen to be upon this place, they make for profits from deaths, for they give inheritances, and they show those who profit from deadly motives”. It gives signs for your finances and property including insurance, banking, and taxes. On a metaphysical level it represents our attitudes about sharing.
This to me gives clues on the inner conflict of this world and it was hidden in astrology. When you follow Sophia, secrets are given. Dreams and other encoded messages, instinct or internal sensing has led me to believe that it is this dysfunction that is the current state of this world. It is within the infrastructure of our social and economic system that the conflicts appear of how it “truly is”. The current Facets of Power.
This planet is a planet of sacrifice, death, the tomb the earth. They make profit from death, war, sickness, life insurance policies and by selling insurance policies to a Heaven in the False Kingdom. The rulers of this world rule through policies enforced by the corrupt banking and tax system. There is enough to share with all and to free us this system and line of thinking must be changed.
If we compare this place with the 2nd and 5th houses, we see that having resources (2nd House) becomes challenged by the 5th which is spending. The result of all of this is that others obtain what you have (8th). Once others have your resources (food, water, shelter, money, individualization), they too eventually spend it, which is represented by the 11th house and when they spend, you acquire, which is why the 11th sign is known as the place of acquisition.
In part, what you have is also representative of your physical body, which is why when you are ill, it takes a tremendous toll on finances. One way or another you end up handing over your resources; part of the old saying about “death and taxes”. For this reason, this place signifies where you must place your resources, either because of death or to guard against loss, such as banks (protect against theft), insurance agencies (against disaster), the IRS and other taxes (or you lose everything), and it shows your handling of credit or ability to get credit. Interestingly, the governments (10th house) place of acquisition is the 8th house of Taxes (counting 11th sign from the 10th).
Most ancient sources seem to believe that when planets are here, they have the effect of being nullified, as if they were literally “killed”, or perhaps corrupted or made idle and ineffective. One exception was given which seemed strange at first; according to Valens;
“The Moon alone in the increase of her light, seems to rejoice in this zoidion.”
The reason for this appears to be that if the Moon is waxing (increasing in light) then the Sun must be near setting and therefore the Moon is coming into the nocturnal sect. Since the Moon in general signifies fortune, it can indicate benefiting from inheritance. The idea of absence seems to appear often as well, for when the lord of some other house ends up here it indicates that the issue(s) of that house are either hidden (as in the occult) or are lost, degraded, or absent. Therefore this place also often indicates what issues will be hidden, occult and mysterious (The Apocalypse of Self).
Either it becomes death of the Ego Self that has been programmed into you by this outside world. Or it becomes the push and pull that you need to offset the shadow of the abyss. To change from within and rise to a state of selflessness. With sacrifice of the False Self, one can resurrect or rise from their ashes to resurrect the Seed of the Divine within you. So the process of the Individualization of the True Self can begin to take root, grow and emerge in the light of a New Day.
Facets of Fate
The ancient Egyptians believed that, from the beginning of life, an individual was surrounded or assisted by powers that affected his destiny in many ways. Demons of fate were present at his side throughout his life, and accompanied him after death. However, in any culture, fate is a much more complex issue then one might at first imagine, and there were many facets of contradiction in how the ancient Egyptians viewed their fate.
The ancient Egyptian term for fate was derived from a word meaning “ordain” or “fix” and referred generally to the action of a deity. The word is first attested to as early as the end of the Old Kingdom and just as the Arabic word inshallah is frequently uttered from the mouths of modern Egyptians, so too does the term for fate appear regularly in the ancient texts. This is particularly true of Wisdom Literature.
These seven Hathors, sometimes referred to as the “old ladies”, played a role akin to that of European witches. They were supposed to state, at the moment of birth, all the events (usually bad ones) that one would have to face during life. Another aspect of fate was material possessions, which was associated with the goddess Renenet. She was responsible for fertility and the harvest and hence with endowing individuals with material possessions.
Therefore, we may say that there were three forces, or deities associated with one’s fate, at least by the New Kingdom. The seven Hathors were responsible for one’s lifespan and manner of death (as well as other bad events of one’s life). Meshkhenet (Meskhenet decided one’s status or work, while Renenet, or Renenutet, ordained an individual’s material fortune or misfortune. However, it should be noted that Renenet and her companion Shai, pronounced Shay (“Destiny”), are also attributed with providing life spans, and which according to some scholars, could be lengthened or shortened by good or bad deeds. By now, the word for “fate” could be written with a deity determinative, as if the word were personified or deified itself, perhaps because of its association with particular deities.
One important question remains, however. Could fate be changed? While fate was ordained, they at least hoped that Amun could or would make alterations. We also know that magic spells were invoked to close the mouths of the seven Hathors and prevent them from foretelling the future. It is implied that one could, by divine intervention, alter their fate with a longer lifespan and perhaps another means of death or throw the energy off course.
There is little question that the ancient Egyptians did not attempt to cheat their fate. For example, the Egyptians had a calendar of lucky and unlucky days. The scholar F. T. Miosi believes that “There is no convincing grounds for positing an ‘astrological’ basis to the Egyptian concept of fate, destiny or whatever other term one wishes to use”. Yet, why would the ancient Egyptians create such a calendar if they felt that they had no control over fate?
People of course were not informed of their divine fate, and the stories we have from ancient text are those told mostly after an event occurred in a person’s life, rather than as a prediction. One might know if he or she were born on an unlucky day, or were subject to other bad omens and could take steps meant to attempt to mitigate such problems. However, the ancient Egyptians apparently believed that, while fate might be altered, it was a rare occurrence to be granted such divine intervention.
When I think of the Seven Hathors, it makes me think of the Greek Muses or the concept of the Seven Inner Suns (planets/chakras) that we are in orbit with, through out our lives. One has to navigate in order to control heimarmene or dominion of fate. I have also gathered much value in the works and writing of Carl Jung.
The Seven Sermons of the Dead takes a closer look at life’s streaming polarities, frequencies and hierarchies of the battle of the personal psyche, war of heaven and hell within your own sphere or dwelling place, in other words: a war with free will of self in regards to your roles in life and dominion of self.
Taken from Sermon I
What is the harm, ye ask, in not distinguishing oneself? If we do not distinguish, we get beyond our own nature, away from creatura. We fall into in distinctiveness, which is the other quality of the pleroma. We fall into the pleroma itself and cease to be creatures. We are given over to dissolution in the nothingness. This is the death of the creature. Therefore we die in such measure as we do not distinguish. Hence the natural striving of the creature goeth towards distinctiveness, fighteth against primeval, perilous sameness. This is called the principium individuationis. This principle is the essence of the creature. From this you can see why in distinctiveness and non-distinction are a great danger for the creature.
We must, therefore, distinguish the qualities of the pleroma. The qualities are pairs of opposites, such as—
- The Effective and the Ineffective.
- Fullness and Emptiness.
- Living and Dead.
- Difference and Sameness.
- Light and Darkness.
- The Hot and the Cold.
- Force and Matter.
- Time and Space.
- Good and Evil.
- Beauty and Ugliness.
- The One and the Many. etc.
The pairs of opposites are qualities of the pleroma which are not, because each balanceth each. As we are the pleroma itself, we also have all these qualities in us. Because the very ground of our nature is distinctiveness, therefore we have these qualities in the name and sign of distinctiveness, which meaneth —
- 1. These qualities are distinct and separate in us one from the other; therefore they are not balanced and void, but are effective. Thus are we the victims of the pairs of opposites. The pleroma is rent in us.
- 2. The qualities belong to the pleroma, and only in the name and sign of distinctiveness can and must we possess or live them. We must distinguish ourselves from qualities. In the pleroma they are balanced and void; in us not. Being distinguished from them delivereth us.
When we strive after the good or the beautiful, we thereby forget our own nature, which is distinctiveness, and we are delivered over to the qualities of the pleroma, which are pairs of opposites. We labor to attain to the good and the beautiful, yet at the same time we also lay hold of the evil and the ugly, since in the pleroma these are one with the good and the beautiful. When, however, we remain true to our own nature, which is distinctiveness, we distinguish ourselves from the good and the beautiful, and, therefore, at the same time, from the evil and the ugly. And thus we fall not into the pleroma, namely, into nothingness and dissolution.
Thou sayest, ye object, that difference and sameness are also qualities of the pleroma. How would it be, then, if we strive after difference? Are we, in so doing, not true to our own nature? And must we none the less be given over to sameness when we strive after difference?
Ye must not forget that the pleroma hath no qualities. We create them through thinking. If, therefore, ye strive after difference or sameness, or any qualities whatsoever, ye pursue thoughts which flow to you out of the pleroma; thoughts, namely, concerning non-existing qualities of the pleroma. Inasmuch as ye run after these thoughts, ye fall again into the pleroma, and reach difference and sameness at the same time. Not your thinking, but your being, is distinctiveness. Therefore not after difference, as ye think it, must ye strive; but after your own being. At bottom, therefore, there is only one striving, namely, the striving after your own being. If ye had this striving ye would not need to know anything about the pleroma and its qualities, and yet would ye come to your right goal by virtue of your own being. Since, however, thought estrangeth from being, that knowledge must I teach you wherewith ye may be able to hold your thought in leash.
Will the Real Hermes Please Stand Up
Eudoxus of Knidos, the founder of the modern Greek or Hellenistic astrology, had a conflicting view of the times, because he was purely a man of science – no occult or superstitious lore appealed to him. He rejected Chaldean and Egyptian divinatory astrology practices on the basis: “That no credence should be given to the Chaldeans or the Egyptians in regards to foretelling of the life of individuals from the day of their birth.” As Diogenes Laertius tells us, he lectured on the cosmos, the gods, and the celestial appearances.
What was Cosmology in Eudoxus’ Day?
With roots going back to the early Pythagoreans, it was the attempt to conceptualize the cosmos as a well-ordered, well-arranged whole. When Socrates was a young man, Anaxagoras took cosmological speculation to an entirely new level with his introduction of nous ‘divine mind’ as the ordering principle of the cosmos, responsible for everything that was, is, and will be. If one could understand how the divine mind ordered the cosmos, one could presumably develop a prognostic art on the basis of such a cosmology.
When you study the root of the names of things, it’s truth is embedded in the very names of the twelve signs of the zodiac and in the deific names for the seven planets in their Greek spellings. It was Eudoxus who assigned Greek names to the signs of the zodiac for the first time, or at the very least finalized the process. When the spellings of these names are studied individually and in comparison with each other, the four elemental triplicities emerge in their association with the four physical elements, along with numerous attendant concepts.
He is also credited for the assignment of names to the five planets with our sun, Helios, and our moon, Selene. Evidence suggests that he is the one who assigned the deific names as well. These Greek names point to the classification of the planets into the two planetary sects. Thus, the central planetary concept of sect and the central zodiacal concept of elemental triplicity are both embedded in the celestial nomenclature of Eudoxus. This concept is also found in Egyptian and Sumerian astrology.
Why I bring this up? It is because in my course of studying the houses as a daily introspection, each ritual that I am called to perform draws on different cultures and mythos. In December, under Sagittarius, my daily rituals were mainly about the Norse deities. Most of the month or house has a central theme with occasional days or risings left to Sumerian god/goddess thrown in the mix. This month in Aquarius in Winter Air, it has centered on Hellenistic concepts of Rules, Justice and Fate of Self or Humanity.
Eudoxus was widely travelled. In his youth he studied mathematics under Pythagorean Archytas and Diogenes Laertius regards him as the last member of the original Pythagorean school. Eudoxus spent sixteen months with the priesthood in Egypt. At some point he wrote a book called Tour of the World in which he described the customs and institutions of many countries. This is significant because many astrological sources correlate the twelve signs of the zodiac with the countries of the known world. If you would like to read more about The Illustrious Endoxos, please visit Project Hindsight, a website project ran by the author of Facets of Fate, Robert Schmidt.
Source: Project Hindsight
Why this Eudoxus Matters?
In the lineage reported by Firmicus Maternus, Hermes is said to be founder of the astrological tradition. He first transmits his doctrines to Asclepios and Anubio. The doctrines then pass from them to Nechepso and Petosiris, who make them public. Certain other legendary figures write commentaries on this published work.
It is generally assumed that accounts such as these are fictions created by the authors of astrological texts for the purpose of giving their own works an air of authority through divine origin. We moderns should not, perhaps, be so quick to attribute such motives to these ancient writers. We should at least consider the possibility that what we have before us is an account, albeit legendary, of an actual historical event.
I have said that there is strong evidence that Eudoxus of Knidos was the progenitor of Greek astrology. Legend says it originated with Hermes Trismegistos. It would seem a fair assumption, then, that the Hermes Trismegistos of the astrological tradition was a pseudonym for Eudoxus himself.
This brings us to the Corpus Hermeticum, a collection of dialogues of a philosophical and theological nature in which Hermes plays the major role and Asclepios is also a participant. Scholars have long speculated over the question of whether there is any relationship between these dialogues and the “technical” astrological, alchemical, and magical writings attributed to Hermes. Is it at all plausible that Eudoxus had something to do with the Corpus Hermeticum?
The dialogues in the Corpus Hermeticum purport to have been written originally in the Egyptian language. Eudoxus spent a considerable time in Egypt with the priesthood, and even “went native” while there. He was highly regarded by the priesthood.
In Diogenes’ biographical account we find Eudoxus associated with some writings that went under the strange title ‘the so-called Dialogues of Dogs’, which might bring to mind something like Aesop’s Fables. However, in serious writing the Greek word kunos ‘dog’ often means ‘servant of a god’.
According to Eratosthenes, Eudoxus composed these dialogues himself. Others were of the opinion that Eudoxus translated them from Egyptian, from which we may infer that these dialogues had some Egyptian elements in them. One tradition has it that Hermes Trismegistos was himself the translator of a number of Egyptian sacred writings into Greek.
From the Lost Horoscope Files
- 1. The Horoskopos – Also the helm, life and breath, appearance.
- 2. The Gate of Hades – Movable possessions, significations for career.
- 3. The Goddess of the Moon – Siblings, relatives and commerce.
- 4. The Subterraneous Place – Heritage and family supports, dwellings.
- 5. The Good Fortune – Children, expenditures, love and expression.
- 6. The Bad (or evil) Fortune – Health, working conditions and enemies.
- 7. The Setting Place – Old age, marriage, partnerships.
- 8. The Idle Place (death) – Death, sacrifice, taxes and wandering.
- 9. The God of the Sun – Philosophy, dreams, kingship, religion.
- 10. The Midheaven (praxis) – Career, honor, reputation and visibility.
- 11. The Good Spirit – The acquisition, those who guide you well.
- 12. The Bad (or evil) Spirit – Neglect and anguish, those that lead astray, enemies.
From Facets of Fate
I maintain that the astronomical motions of the planets in the various houses — the pivotal character of planets located in the four angular houses, the backward reference of planets in succedent houses, and the turning aside of planets in the cadent houses — are symbolic of the topical nature of those houses.
Now, the general Greek term for the astronomical motion of a celestial body is phora, which is at the root of many of the words we have already explicated. The noun phora comes from the Greek word pher, an extremely common and important Greek word that has more or less the same range as the meanings of the English words ‘bear’ (its direct Germanic cognate), ‘fare’, and ‘carry’:
- 1. To bear or carry a burden; of a woman with child.
- 2. To bear or carry along, as a horse carries a chariot along.
- 3. To bear, endure, or suffer.
- 4. To bring, fetch; bring to offer, present; bring forward, produce.
- 5. To pay something owing, as in bearing tribute.
- 6. To receive rent, especially from what property bears or yields.
- 7. To bear, bring forth; be fruitful.
- 8. To carry off or away, as booty; to rob, plunder.
- 9. To carry out, gain, win, achieve.
- 10. To lead to a place, as with roads; be conducive to.
- 11. To be applicable or have a bearing on something.
- 12. To aim at or refer to a thing.
- 13. To carry in the mouth, speak about; bring word, report, announce.
- 14. To bear out, or turn out, well or ill.
In addition, to pheron, or that which carries or bears, is another Greek expression for fate or destiny, there being a famous Greek aphorism that states that “you must bear (or endure) that which the gods bear you (or bring to bear on you).” But notice that almost all the meanings of pher listed above can immediately be translated into primary topics associated with one or more of the twelve places: the mother as the one who bears the burden of the native (4th place); the slave who bears the burden for the native (6th place); the suffering of the native himself (also 6th place); the enemy who robs or carries off booty from the native (12th place); the rent or yield the native receives from his property (2nd place); etc. The trick is how to organize these correlations into a system.
Source: Facets Of Fate – Robert Schmidt
The Five Pillars of the Gods
William Blake called these pillars the 5 senses of the Abyss. What I think he means in saying this is that we get lost in the personal self and attachment… but staying on the only holy and light path, doesn’t let you identify your devils or monsters. You have to battle and form your own marriage of heaven and hell to become the God Ship!
- 1. Man has no Body distinct from his Soul for that call’d Body is a portion of Soul discern’d by the five Senses, the chief inlets of Soul in this age
- 2. Energy is the only life and is from the Body and Reason is the bound or outward circumference of Energy.
- 3 Energy is Eternal Delight
In this world things are what they appear to be, but – as Blake said so beautifully:
Those in great eternity who contemplate Death Said thus. What seems to Be: Is: To those to whom It seems to Be, and is productive of the most dreadful Consequences to those to whom it seems to Be: even of Torments, Despair and Eternal Death: But Divine Mercy Steps beyond and Redeems Man in the Body of Jesus.
The planets empower the cycles of the planet with subtle frequencies and it is effected by when you were born into orbit with the other neighboring stars and planets. But the knowledge is more about circumnavigating the stress of life and learning to surrender and not be affected by the external world. To keep your compass to your True North.
The 12 Monads of Alchemy are comparable to the 12 astrological houses or months of the cycle or wheel of the year. When we sift through the cycles and acknowledge these subtle energies and come to terms with the shadow and the light of our soul’s path, we can ascend or heal our mind, body and spirit. We lift and unlock the gates of self that imprison and impair our mind on this journey, and because we are a spark of the original source, if we heal thyself, we in essence, heal the world that we live in. Entanglement – the divine emanation of the Source trickles down.
This same is he [Monogenes] who dwelleth in the Monad, which is in the Setheus, and which came from the place of which none can say where it is …. From Him it is the Monad came, in the manner of a ship, laden with all good things, and in the manner of a field, filled or planted with every kind of tree, and in the manner of a city, filled with all races of mankind … This is the fashion of the Monad, all these being in it: there are twelve Monads as a crown upon its head. … And to its veil which surroundeth it in the manner of a defense [tower] there are twelve gates … This same is the Mother-City of the Only-begotten.
“I am crowned, and I am adorned with the diadem; I am clothed with the royal garment, and I bring joy to the heart; for, being chained to the arms and breast of my mother, and to her substance, I cause my substance to hold together and rest; and I compose the invisible from the visible, making the occult to appear; and everything that the philosophers have concealed will be generated from us. Hear then these words, and understand them; keep them, and meditate upon them, and seek for nothing more. Man is generated from the principle of Nature whose inward parts are fleshy, and from no other substance.” – Carl Jung