Ancient Mysteries no. 18, January 1981 (continuation of Journal of Geomancy)
{19}
The time of the consecration rituals for Liverpool Cathedral in July 1924 suggest very strongly that astrological factors were taken into account.
The main ceremony occurred on July 19th and began at five past two in the afternoon. At three o’clock the keys were delivered to the bishop. All this had been preceded by communion in the churches of the diocese at eight in the morning, and at the same time the next morning communion was celebrated in the cathedral. The masonic service and dedication of the chapter house was on 21st July at 4pm and on Friday the 25th July the Bishop was enthroned at 11am.
From such an array of dates and times, to attempt to examine every possible astrological relationship would be quite bewildering, unless one is well versed in applying astrology to buildings, which at the time, I am not. So instead, I intend to ignore for the moment the angular relationships of the planets to each other (the aspects) and instead look at other factors which may be more readily understood geomantically.
The main ceremony with the purifications, consecrations, perambulations and deliverance of the keys with the sign of alpha and omega, described in Ritual Magic in the Church of England, is the obvious point to begin.
At the start of this ceremony, the sun and moon were both in water signs, the sun being in Cancer and the moon in Pisces. Libra, an airy sign, was rising at this time but only until 2:27, at which time the ascendent would become Scorpio. So at the high point of the ceremony at 3 o’clock, indeed from just a quarter of an hour from the start of this ceremony, we would have sun, moon and ascendent all watery. If it is correct that these ceremonies were in one aspect astrological, then we already have the principal key to these significances, i.e. an astrological and geomantic centre connected with the qualities known to hermeticists as ‘watery’ and situated in the west of the country, the traditional and expected quarter for this element.
Turning now to the other planets we may be able to find significance in their positions. Again, to understand planetary positions geomantically is because of the unusual context a difficult-sounding thing. But here it is not so difficult as they are fortunately placed in a pattern which does not at all seem ambiguous. Mars, the planet which traditionally rules over the watery triplicity, ‘‘water” also representing blood, is conjoined with the moon in Pisces, emphasising this element and perhaps regarded as useful in this context as the planet also rules Aries, the sign of England, and Scorpio, our watery ascendant. Also in Pisces was Uranus.
In the same sign as the sun, Cancer, were Pluto, at that time still undiscovered, and Venus, a planet which although having no formal “essential dignity” in that sign (i.e. ruler of sign or element or exaltation) is nevertheless universally recognized as being very well situated there. To recap so far we have the ascendant and six out of ten planets including the Sun and Moon in watery signs during this ceremony.
Of the other four, Mercury was in Leo, a fire sign, and was elevated. Neptune was also in Leo and close to the Dragon’s Head (Moon’s node). Jupiter was in its own sign, Sagittarius, like Leo a fire sign, and so was well dignified.
Lastly, Saturn was exalted in the airy sign Libra and would have risen shortly before the start of the ceremony. Or perhaps during the ceremony when it is remembered that the geomantic rising of a {20} planet is to actual visibility over rooftops or haze. Anyway Saturn is traditionally a malignant planet but for all that, it is connected with building. The root of its malefic aspect is that it is connected with time and with form. Time destroys and form cramps, inhibits, makes rigid, etc. But this is unless the twin functions of time and form can be satisfactorily resolved into growth. In all the zodiac there are only three signs where this may easily happen, namely Capricorn and Aquarius (both ruled by Saturn) and more especially Libra, the sign of Saturn’s exaltation. I would suggest that the ceremony was made to start with the Saturn in Libra rising, and then proceed with Scorpio rising so as to incorporate both the perfection of the former with the elemental requirement for the latter.
So far the astro-geomantic features may be summarized:
| (A) Water – very much in predominance. |
| (B) Fire – especially Leo. |
| (C) Saturn in Libra. |
As the other ceremonies of consecration continue for a week some of this changes and as it does so Leo comes more into prominence. In fact the importance of Leo may be suspected from the start as is is Leo that rises during the celebration of communion on the mornings before and after the main consecration on the 19th. All planets including the fast-moving Moon remained within the signs already described during that time.
By the time of the important Masonic service and dedication of the Chapter House on the 21st July, most planets including the Sun were still in the same signs as before, the exception being the Moon which had already passed into Aries, a fire sign which as already stated is believed to rule England. The ceremony being at 4.00 pm we again have our ascendant as Scorpio although this time the zenith is Virgo providing some badly-needed earth.
Finally at the time of the Enthronement of the Bishop of Liverpool on the morning of July 25th, Virgo was actually rising. But not for long. One minute, 40 seconds later, the ascendant was 0° Libra and the zenith 0° Cancer, reaffirming the influences already invoked. Needless to say, for a ceremony of this nature, the Sun had passed into the royal sign Leo. And the Moon had passed into the earth sign, Taurus, where she is exalted. Thus at the end of the octave comes the final and literal earthing of what has taken place.
In passing it may be noted that Luna in an earth sign may be of prime importance in rituals of this nature. It may be coincidence, but other examples include the consecration of Guildford Cathedral 14/5/61 (new moon in Taurus), the rededication of the Templar Church in London by the Archbishop of Canterbury in the presence of Queen Elizabeth II, 7/11/58 (moon in Virgo) and the laying of the foundation stone of the Mason Hall, York, 3/9/1861 (moon in Capricorn). And again in the case of the consecration reported in ANCIENT MYSTERIES 16 which is a full Moon day with the moon in Capricorn. Is it certain that this stone was removed merely for storage? It is quite possible that the ceremony was rushed precisely because of astrological considerations.
To return to my interpretation of Liverpool Cathedral I would call it a magical centre for the element of water which is intended to bring out, develop and maintain the fiery qualities of water, those analogous to luminescence, scintillation etc., and also the watery qualities of fire, its fluidity and movement – and power of dissolution. It would seem to seek to combine these two elements as yin and yang under the guidance of Saturn in Libra (Fire and water do not fight each other, says the I Ching). Libra as an air sign could increase fire yet in archaic times has been reckoned not to be separate from Scorpio. Perhaps this is in some way relevant to its function as intermediary. The final ascent of fire is together with the excellent Moon in Taurus. {21}
Such is the possible astrological description of the cathedral. All the above has been in accordance with the tropical rather than the sidereal zodiac which will dismay many. Instead of going into the arrangements for this zodiac now, I prefer to mention the excellent book Harmonics in Astrology by John Addey and the numerous articles on harmonics by Charles Harvey and John Addey which have appeared in The Astrological Journal. These show conceptually and practically the value of both zodiacs.
Before going on to test the Cathedral’s auspiciousness by the Indian criteria it is worth pausing to consider the function of such ceremonies. To begin with we could consider that all this is to do with the transmission of mind into ‘matter’. Such a projection of consciousness is so widespread that everyone must have heard of some example, say the impressions of a psychometrist from some object, or the atmosphere of a place where there has been a suicide, or the charging of some substance, a special herb, or metal, for example, to use as a talisman. Readers of T.C. Lethbridge or Tom Graves will know the sort of thing. Now that mind passes into ‘matter’ seems to be well testified and Dr Don Robbins may have described how this happens on the most ‘material’ level. But let us go a little further and postulate a universal plastic medium, the Astral Light of Paracelsus and Eliphas Levi, and we come straight to a theory or tradition of mind/matter interface. To this Astral Light which is postulated to underlie matter is given form by imagination. So it is, as Keith Critchlow points out, that ‘matter’ as now understood is a modern invention but not as modern as to be able to stand up in the face of modern physics. If we rubbish the materialist concept of matter we may consider this Astral Light as the matrix and basis of form as we know it. The significance here is that the Astral Light is supposed to be shaped by the mind or by the stars. The power to do so is quite equal. And that when the mind, the will and the imagination, says Eliphas Levi, conceive of a thing as separate, then separate it astrally becomes – and its nativity acquires its own horoscope imprinted from the astrological influences of that moment. Astrologically a separate entity is whatever has a ‘given’ identity irrespective of ultimate ontology. Thus a society, a project or decision, or a place are astrologically definable units as well as people or animals, and would have some kind of horoscope however complete or incomplete – ranging from the ‘signature’ of a herb, ie, the identification with one way or part, to the Temple or Holy City – a microcosmic magical child. A ceremony of this kind would imbue the very place with the desired atmosphere and in a sense fix the astrological pattern or event there in a way that it could be psychically felt as still taking place. This would persist until the dynamics of the inner zodiac had progressed according to their own rates, the so-called ‘fixed increments’ of ‘symbolic directions’ and played themselves out.
Theoretically of course undesirable astral influences could be ‘screened out’ ritually, as the will and imagination remain, in Hermetic science, superior to astrological conditioning, but it is probable that the pattern as a whole was required in this instance as indicated above.
I turn now briefly to examine how well-timed these ceremonies would be according to the Indian traditions presented by B.V. Raman in his book Muhinta or Electional Astrology. Astrological geomancy as applied to engineering is known as Vastu Shastra and is a field which may in time come to be a practical skill among Western geomants. It seems in fact that the diviners of Liverpool Cathedral didn’t do too badly sixty years ago. The notion is that the magnetism of the diviner is to mingle with and harmonize with the local influences of earth, fire, water, air and sky, known as Bhoatas, and the procedure is to select someone whose horoscope is auspicious to perform the ceremonies. Unfortunately in the prejudice of the Hindu super-state, no less than of our own self-imposed mediators and leaders, the assumption is that the King or some important flunky will have the right horoscope because (explains Raman) he is surely the luckiest! {22} And so in this first particular of selection we are left in the dark by the authorities but it is really a simple matter that any astrologer could give advice on.
There are four actions involved which have ritual and magical significance which must be astrologically timed. These are laying the foundation, digging the well, fixing the door frames, and entry into the new building. It is the entry into the cathedral on July 19th 1924 which is examined here. Entry is said to have an influence upon the person, in distinction to the laying of the foundation stone which determines the life of the building.
I will list the criteria briefly as items and comment on how well they are met.
Firstly, the sun should be in a northern course and it is not, i.e. the ceremony should be performed between the winter and summer solstices not between the summer and winter solstices as here. Whether or not any mitigating factors are allowed in so general a rule I have been unable to find out.
Secondly, Jupiter and Venus should be strongly placed. They are (Jupiter in its own sign, Venus elevated). This is still according to the tropical zodiac.
Thirdly, there are four lunar months which are best and two more which are acceptable. This was during the lunar month of Iyeshta which is one of the four best. The existence of this rule seems to indicate that I am right in thinking rule No. 1 an unimportant generalization.
Fourthly, it was on the 19th lunar day, which is one of the recommended ones.
Fifthly, four constellations are recommended, two others are allowed. Here we have the constellation Uttarabhadra, one of the four best.
Sixth, Saturday is recommended by some writers. Others only give Monday, Wednesday, Thursday and Friday.
Seventh, of the ascendant, fixed signs are best, common signs are all right (Scorpio fixed, Libra common).
Eighth, 7th and 8th houses should be empty. They are.
Ninth. The rules on benefic and malefic planets do not seem to be followed. Most astrologers including myself would regard them as hopelessly simplistic.
Tenth. The rising sign should preferably be owned by Jupiter or Venus. Libra is owned by Venus.
This completes the list. Raman adds the tip that Griha Pravesam done in one’s birth sign, constellations or ascendant will be highly benefic, but warns it should not be done when the wife is in advanced pregnancy. What the term ‘Griha Pravesam’ means he does not say, and I have not been able to find out.
Since writing the above I have read in Sacred Geometry of how the solar disk fixes the astrological pattern upon the mobile lunar dragon. That <it> is especially the sun which is the fixing agent had not previously occurred to me, but the idea is of great significance because of a parallel phenomenon already known to astrologers. This is the influence of light in its physical (although admittedly not necessarily solar) form, upon the pineal gland, which is known to receive such light through the fontanelle before it eventually closes. The time in which the fontanelle remains open actually sets the date for subsequent maturity years later and the relationship between the earlier time and the later being fixed, is now regarded as a type of the enigmatic fixed increments of prediction now known to astrologers but termed ‘symbolic directions’ as they were known or anticipated as archetypes which could be tested experimentally in astrological practice but not explained or even ‘discovered’ in more verifiable form – until recently.