SYMBOLISM OF LIBRA.
(Written for Tam Fsorzmic.)
BY GERTRUDE LOVE.
God is One; yet all the diversity of life is included in that
unit. even av the number one in its mystical sense includes the
namber seven or complete cycle vital of energy which is interior,
and the number five or round of sense deduction which is
exterior ; thus incorporating in unity the number twelve. The
unit includes the seven, yet is not perfected as all that is—Isis
the twofold Yes of being—until it bring the seven creative
factors into harmonious action and equilibrium of force, one in
purpose and ideal, the unit of cause; and conjoining them to
the five exterior modes of experience, unitize the master powers
with the serving powers,—spirit with matter.—producing the
sphere of a perfect character in the ratio of seven—inner—to
five—outer. The less or finite perceptions or experiences as
compared with the infinite, acting in the unity of twelve, equal
seven and five in one.
As in Astrology the first house is that of the person of the
native, so in the true order of the zodiac it is the house of
(Libra); for in the reins are conserved the elements which
tend to the production of the individuality or ‘+I,”—the focalized
power of life in human form,—which is governed by the planet
¥ (Mercury), the sex principle or Logos of the physical realm,
both mind und body, upon which growth and reproduction
depend.
Pictured among the constellations as the scales, with the
bowl of one side weighed down by the scorpiou’s claws, the
condition of the world to-day is brought to mind; for the treas-
ure house of A (Libra) is despoiled, the poise of the twofold
power of production disturbed, and the life forces of the
microcosm unbalanced.
The ancient names all point to the signification of the price.
the redemption, the gain; the Greek Zugos, is the crossbar by
which two animals draw, the yoke, which expresses the
power of equalized forces of the inner and outer uature: and
the principle stars of this constellation are so named as to indi-114 Symnouiem oF Lipra. [October
cate a price to be paid, as, “the price deficient,” “the price
which covers,” “the price of the conflict.” There is so much
in a name: one who is wise says that names indicate the mission
of the person, and that he or she will personify its true meaning
or the opposite of it. The learned mystics of past ages had
reduced to a science the possibilities of a word to express
quality, and the latent ultimates enshrined within the quality.
‘The ancient Hebrews in the word Yahveh infolded the mys
tery of the “I” in: progressive unity of development, and within
its sphere of power liés the twofold ». (Libra) forces, in perfect
balance of adjustment. Modern systems of thought teach the
power to be gainied: by dwelling in thought upon the “I,” and
aiwerting the “I am,” but'a danger lies here of resting in
the assurance of the ego, which is but as'five compared to seven
‘of the whole faculty of the being; to dwell in satisfaction here
is to stand without the veil, blind, and poor, and wretched,
compared with the glory which fills the inner sanctuary. In the
temple of the body the A (Libra) function is the “Ark of the
Testament,” the reveptacle of the psychie perception, which is
fovalized in.the “eye” of the-soul, situated in the middle of the
orebeadl in the organ of individuality.
lato. this: holy center the seraphim—flaming ones—descend
i and their six (sex) powers of flight in twofold uses
which is expressed in the rod, the golden pot of
wuanna, and the tables of ‘stone. These three correspond in
dueaning to the three deeans of -. (Libra), Lupus, the Southern
Coss, and Covona Borealis.
‘The first of these is called in modern astromony the wolf, but
in the ancient system it was called the lamb, or the nameless
“vietinr af the cross shaped spear of Centaurus. In the
attainment of the Christ fullness of individuality the first step
is ‘to being the will of desire up from the animal into the spirit
ual nature: in doing this the neophyte will pass through all the
stages or phases of the ministry as given in the history of
Jesus, from the baptism and temptations, to the ascension to
the Father. This decan of the wolf-lamb shows the animal
nature in the first process of change from ruler to servitor, and
conscivits of its passover feast and of the approaching betrayal
aud cracifixion of the higher nature —through one whom it
nurtures iu its bosom—unless it agree to be sacrificed for this
higher attainment,1898.) Symsouism oF Lipra. 116
With this thonght in mind the master enters the garden and
watches through the dark hours alone; for in this experience
the senses sleep in supposed security of enjoyment, for the
vitality is centered in the “I” of self or the ego, and in this
beantiful garden, filled with nature's vital essence, her love
offering of fragrance and bloom and fruition, the soul waite the
travail of the senses.
In Gethsemane the “I” must denude itself of all it has
gathered and cherished; every desire for self-gratification must
be overcome, one by one, even though the agony be great and
the effort expend the animal forces and deplete the body and
cloud the mind; for here the “I” must say from every faoulty
and sense of the outer mind, “The cup which my Father hath
given me, shall I not drink it?!” In this experience the realiza-
tion of what it is to have every motive misconstrued, every act
appear that which it is not; to have within » deep fountain of
love which, divine in its desire for expression, meets but the
commonplaces of conventionaliam; naked, despised. forsaken if
need be,—tried in every weak point until the weaknesses
become strength, and every particle of the desire is gathered up
into the central ideal Christ and becomes the silent outbreathing
of a love which asks naught and gives all love, an intelligence
which possesses naught yet gives all knowledge, the soul waits
“The dayspring from on high which visiteth us.” ,
Within each mind is the traitor who would betray the “Mas-
ter” to ignominy and death and free the robber. The Judas
within betrays with a kiss—a love or desire of the flesh,
which the “I” that guards the things of bodily or intellectual
desire has nourished and cherished to its own undoing. If the
innate nature be strong in devotion to the idea of God as In-
telligence, then personal sense may betray by the use of knowl-
edge for a selfish purpose, as to bring wealth or honor to the
person; while if interiorly the being worships God as Love, the
passion nature may betray through the desire for sensuons
enjoyment. Here, a thought as to the word and state designated
passion may not be amiss, since it expresses the crowning
delicacy of desire. It is a word which has been grossly
used, as relating to the desire for quality, as in sex passion,
yet expresses but the outermost degree of the deep interior
love which so fills us that some radiance from the central sun
reaches the circumference. When this messenger of the goda176 Syanoniem oF Lrara. [October
is misused, onr life is darkened and the flame on the altar is
extinguished; and ashes of burnt hopes lie there, instead of the
vestal flame of sweet incense and pure adoration which should
ascend from the life altar of our being: thus, this angel of
light, who would translate the material elements to a higher
plane, may be betrayed by the kiss of the personal desires.
The overcoming of the animal (wolf) desire or soul, ix
shown in the first labor of Hercules, in which he subdues the
Nemean lion in Ais den and invests himself with the skin. The
den or hiding place of the darkened loves and sympathies is the
reveptacle of the sex life elementals, for in the reins are the
personalized qualities of the individual preserved until the
“Master builder” may invest himself with their vitality.
The Coptic md Egyptian races depicted this decan of ~
(Libra) asa naked youth—the son of the creative deity and
the virgin—whose names indicate the bringing of life and
blessedness through humiliation and death. He stands with his
finger on his lips, indicating the submission and acquiescence of
the desires to the higher will, and holds in bis hand a horn
filled with fruit and flowers, as a symbol of the abundance of
frnition when this aequiescence is attained. For sorrow for the
senses is ever joy to the soul, nntil sense and soul are indis-
solubly united.
It is said of the Nazarene when he was subjected to trial,“ But
Jesus held his peace: so, though in the throes of Gethsemane
the lower nature writhes and cries out “Let this cup pass from
me,” the “1 who is master, must hold his peaceful state and
wait with faithful love the time when all the outer has become
as the inner, and the perfect balance of the life forces is attained.
Ofttimes to remember the triangular figure with the words,
“Thon canst if Thou wilt,” as the lower left hand corner, “Thou
wilt” as the lower right hand corner, and “Trust” as the apex,
isa reminder to faith. This apex of trust was voiced many
times by Jesus, for he often said,I thank thee that Thou
hast,” before his prayer was uttered.
Far to the south gleams the four brilliant stars of the South-
ern Cross beneath the armed Centaurus: he who slays the
as the evolutionary process which disintegrates and
molds into more perfect lines of beauty, human life. In the
cross ix the mystery of life in manifestation, and in this
constellation is expressed the fourfold mystery of the twofold1893.] Symroxrsm oF Lrpra. UT
positive and negative forees, which comprise all the energies of
creation. In this ongoing toward the summit of the hopes and
aspirations which would use all things for self, from the first
effort to subjugate the personal desires, to the crucifixion of the
pre-eminent desire of all desires of the ego, the one seeking
knowledge and attainment, ever asking as did Pilate, “What is
truth?” must bear the cross through the dark passage, which
begins at Gethsemane and culminates in the crucifixion and
three days of death-like inactivity in the tomb.
Each one who essays this narrow path will have the especial
weak point of the nature brought out, and will realize that
there is no guide but memory and experience —though experi-
ence is apt to bea thorongh teacher,—and that from Gethsemane
to Calvary are scourgings, trials, te wearing of the scarlet or
(as given by John from his superior insight) purple robe of
the physical sense of life, in which is obscured the fermentations
and transmutations which are the episodes of this ongoing
toward the at-one-ment of the inner and outer life forces.
The crown of thorns must be placed upon the brow. though
it pierce with a hundred points the previous reasonings and
conclusions of the mind. Thus, clothed in sorrow, pricked by
the petty points of superficial supposition and judgment, the
cross is borne to the place of death. or ultimation of self-desire.
All the longing of the ego consciousness is centered in the cry
“TI thirst,” for isolated from all who might cheer or comfort,
separate from the realization of inuer power,—that “very pre-
sent help in time of trouble,”—lost in the mist of sense delusion
and pain, the cup of bitterness—aud it is ever the most bitter
that can be held to the lips—is tasted, as the individual hangs
upon the cross of his own personality. Here, with bowed head
and crushed heart, he awaits the thrust of the spear into
the very seat of the animal soul, which is a test whether the
center of vitality be there or in the spiritual soul or desire: for
“A house divided against itself can not stand,” and an equili-
brium of power can only be attained when the fuleram is trans-
ferred from the lunar plexus to the solar plexus.
In accomplishing this, the body of desire is laid in a sepulchre
where “never man laid:” for as “Many are called and few
chosen” so of the chosen, few will become willing to relinquish
all personal sense and let the sensations of the self-nature
die, which they must du ere they van be resurrected. When178 Srunouiew oF Lrpra. [October
that point is reached the cross of atonement becomes a crown
of light and the at-one-ment of the animal and spiritual nat
ure; for this third decan of ~ (Libra)—Corona Borealis—is of
the North or light realm. With its 21 stars it expresses the three
sevens or perfection of manifestation. The symbol of ¥
(Mereury) is the cross of the two forces of evolution upholding
the crown, surmounted by a crescent—growth of new powers.
The cross of the positive and negative or masculine and
feminine humanity is no longer the heavy burden borne with
heartlonging and patient waiting, but the culmination of two
in one unbroken round of fulfillment, the unending circle of
fruition: for when this point is reached, the central desire, laid
down with the pangs of renunciation, is raised in renewed
strength, and becomes the insignia of the royal dignity or calling.
As the animal natnre becomes a lamb, and its desires no longer
those of death but of life,—expressed in the preserved rod
which budded,—the cross of the ego, as divided from the Christ.
becomes the manna of life substance which feeds the soul in the
unity of life forees, and this same cross becomes the perception of
the individual work for humanity which is to be done. This is
the law of God; the Father's uame written in the forehead.
“And they shall see his face: and his name shall be in their
foreheads.
And there shall be no night there; and they need no candle,
neither light of the sun; for the Lord God giveth them light:
and they shall reign for ever and ever.”
It is easy in the world to live after the world’s opinion; it is
easy in solitude to live after one’s own: but the great man is he
who in the midst of the crowd keeps with perfect sweetness the
independence of solitudle.— Zmerson.
Never lose an opportunity of seeing anything beautiful. Wel-
come it in every fair face, every fair sky, every fair flower, and
thank Him for it who is the fountain of all loveliness, and drink
it simply and earnestly with your eyes; it is a charmed draught,
a cap of blessing.— Charlex Kingsley.