Given the time of economic crisis we are in now, I have decided to make a free and basically full-length version

available on Scribd of the treatise The Mystery of Jesus unveiled by astrology which I have recently republished through the Youcanprint publishing house. It is just the right reading under the sun umbrella. Even those who arent particularly interested can read it as a study on Mundane Astrology, a topic which nowadays is unfortunately much neglected. I am well aware that a research aimed at finding astrological evidence of the factual existence of Jesus and of the dates in which he died and was born can seem absurd to many. But in reality, it all depends on the method one uses. When it comes down it, the accuracy of the ephemerides has the great value of remaining unscathed by the progress of time over the centuries, a trait which the sources used by historians do not always possess. One must first of all take a mundane astrological perspective, since an occurrence like the birth of Jesus, if it really took place, would have certainly had to be depicted in the astral configurations of the time. Even someone like myself who is not a practicing Catholic cannot help but recognize that we are dealing with the appearance of a great prophet destined to change the history of humanity. After all, the majority of analyses made by astrologists are posthumous, and there is therefore nothing strange in going back to the astral charts of the time to examine if they are in fact compatible with an event of this kind. Quite understandably, the fact that they are indeed compatible will never give us absolute certainty that those events really occurred But when the compatibility is not merely limited to the chart of a great conjunction or of an eclipse or of the entrance of the Sun in Aries, but rather to a whole series of charts interlinked by precise references and similarities, the matter takes on a different spin. This is precisely the method I used. According to tradition, the coming of prophets is announced by the Great and Medium Conjunctions of Jupiter and Saturn, and in fact, I started out from the Conjunction in Scorpio dating to 225 BC which inaugurated the triple conjunction of Aquarius, I then moved on to the three conjunctions Jupiter-Saturn dating to 7 BC and then examined tens of other relevant charts (eclipses, New Moons and Full Moons, entrance of the Sun in Aries, etc.) up to the dawn of April 5 th of 33 AD. Enough said. The book is available for free, and it is therefore useless that I waste time rewriting it here.

All rights reserved. You may only use the text citing the source, or write to me at the following address: infinito.ga@libero.it

GIACOMO ALBANO

THE MYSTERY OF JESUS UNVEILED BY ASTROLOGY

THE MISTERY OF JESUS UNVEILED BY ASTROLOGY

2011 LULU.COM COPYRIGHT 2011 Giacomo Albano ISBN 978-1-4477-7919-3

Printing History First edition, 2009

The book can be purchased here http://www.lulu.com/spotlight/Astrologo

My research Round about 523 AD, the monk Dionigi the Small who had been commissioned by the Pope to review statistical records to establish the exact date of Christs Passover, had the idea of using the year of Christs birth as a compass to count the years, and suggested December 25th of 753 from the foundation of Rome as the year of his birth. Thus, the year that began on the following week was decreed to be year one. Many contemporary historians, though, have questioned Dionigi the Smalls calculations, deeming it much more likely that Jesus was born a few years earlier, around 6-7 BC. They claim that Herod the Great died in 4 BC, and that this implies that Jesus was born before that date. According to the Gospels, in fact, Jesus birth took place under the reign of Herod the Great. Other historians however contest this assertion and purport that Roman emperors were accustomed to elect the kings successor while he was still alive: this is why according to them Herod no longer appears to be mentioned in historical records dating after 4 BC.1 On the other hand, the most recent studies carried out on the Qumran scrolls validate the hypothesis that Jesus was indeed born in the time period identified by tradition. Let me say right away that my astrological query leads me to estimate Jesus birth on December 23, 2 BC and April 3, 33 AD as the date of his death, while his Resurrection occurred on April 5 of the same year. It so happens therefore that Dionigi the Small had come closer to the truth than can be said for many contemporary historians. Now lets come to my astrological research. A fore-note is due. Our calendar does not have the year 0, which means that we skip directly from the year 1 BC to the year 1 AD, while in the astronomical calendar instead (which serve as the basis for the astral charts reported in this case study) the year 0 exists and corresponds to the year 1 BC, that is, the year in which according to Dionigi the Small, Jesus was born. This means that when you take a look at the astral charts reported here, youll have to bear in mind that the year -1 refers to the year 2 BC of our calendar, the year -6 to 7 BC and so on. For the years that come after the year zero, instead, the two calendars coincide. Another note must be made on the days of the year, since the mappings of the sky I quote here are based on the Gregorian Analeptic calendar, while historians commonly use the Julian calendar: to convert dates from the Julian calendar, all you need to do is skip in your mind two days ahead of those pointed out in the graphs, so that, to give an example, day 21 becomes 23 and day 27 becomes 29 of the same month. This holds true only for the graphs, because in my discourse I will always refer to the Julian calendar, without even taking into account the year zero so as to make comparisons between the dates I suggest and those hinted to by historians easier. I will now try to explain the method of research I used to make it clear how I came to the conclusions I mentioned earlier. Much talk has always been made concerning Jesus birth about the conjunction Jupiter-Saturn of 7 BC, to the extent that many, by identifying it as the great star that
1

Giorgio Fedalto:When should we celebrate the year 200? Problems with Christian chronology, San Paolo edizioni, 1998.

the Wise Men saw, are led to fix the birth of Jesus to coincide with this celestial phenomenon, in other words, around 7 BC. But in reality, as all astrology scholars know, the conjunctions Jupiter-Saturn take place about every 20 years and this means that their impact extends for two whole decades, up to the next conjunction. The issue at hand is thus rather to understand in which of these twenty years the most significant events announced by the conjunction actually occurred. But before we address the triple conjunction of 7 BC we should take a step backward to the conjunction of Jupiter-Saturn of 225 BC. This conjunction was the first of a series that occurred in the Water Triplicity and the last conjunction of this series was precisely the one of 7 BC. In fact, we know that approximately every 200 years the conjunctions between Jupiter and Saturn change triplicity and that the conjunction that inaugurates the new triplicity takes on a more significant role from a hierarchical viewpoint compared to the 20-year ones, in as much as its effects last (roughly) 200 years and not just twenty. Astrological tradition has it, in fact, that the most important events (among which the coming of prophets) be announced by these conjunctions. And one must also consider solar revolutions of these conjunctions, and the minor ones that take place every 20 years, to comprehend when the events announced by the mean conjunction will occur. And this is the method I applied to my research, which has brought me to discover that the JupiterSaturn conjunction of 225 BC domificated for Jerusalem announced none other than the coming of a prophet destined to overcome death, as we will see better in the second half of this work, which is dedicated to analyzing the astral charts one by one. I then examined all three Jupiter-Saturn conjunctions of 7 BC and I interestingly noticed that all of them speak of the birth of a Son out of the womb of a Virgin, who would have been a sort of King destined to make way to a new dawn for human spirituality. If anyone is skeptical or dubious at this point, he/she can skip directly to the detailed analysis of the charts. The problem persisted of solving the dispute on the year of his birth. With this aim, I evaluated Revolutions of the Sun in the Jupiter-Saturn conjunction of 7 BC for all the following years, and the only one that immediately caught my attention was the one that occurred in 2 BC. The first thing that struck me was the royal Jupiter in Lion conjoined to Regulus at the Mc of Jerusalem. Regulus has been known since ancient times as the start of Kings. Perhaps this also explains why the Wise Men traveled to Bethlehem with the purpose of paying homage to the King of the Jews, seeing they werent just knowledgeable of astrology, but they also came from the lands where the conjunctions of Jupiter-Saturn were studied in detail from the most ancient times, to an extent that we owe much of what we know now of these conjunctions to the legacy that these civilizations have passed down to us, though quite unfortunately in a fragmentary way. It is a known fact that usually, the most significant events in history occur when the superior planets happen to be conjoined to stars of primary magnitude. Well then, the conjunction between Jupiter and Regulus wasnt the only one at the time, but there were also the conjunctions of Neptune with Antares, of Pluto with Spica Virginis, and of Saturn with Aldebaran. Neptune is a natural significator of the Spirit, which means the conjunction with Antares may very well represent a powerful intervention of the Holy Spirit in the history of mankind and the nature of this intervention is pointed out by the conjunction between Pluto and the Spike of the Virgin: the mystery of a virgins conception. At any rate, it should be further noted that such a concourse of planetary conjunctions with stars of primary magnitude is an altogether highly exceptional event.
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At this point, to find further confirmation that 2 BC is the year of Jesus birth, I used a classic instrument of Mundane Astrology: an erect chart for the time of the Suns entrance in Aries, the chart of the Spring Equinox in 2 BC. As we will see better further on, a study of the chart confirmed to me that I was on the right track, and was further backed up from my examinations of the chart of the New Moon and of the Full Moon that preceded the Spring Equinox. In reality, the three themes repeated the same concepts in different forms, as is always the case when the stars announce particularly significant events in history, as the Conception of Jesus by the work of the Holy Spirit undoubtedly is, or the ecstatic overwhelming of Mary before such a prodigy about to occur through her, or the humble birth of this King in a manger. The Catholic church celebrates the Annunciation on March 25 and the date proves once more to be fairly close to the one hinted by the stars. In fact, when analyzing the three charts and pondering the symbolism of the lunar phases, I came to the conclusion that the New Moon of that month coincided with the Annunciation made by the Angel to Mary (March 6 of 2 BC) and the Full Moon to her Conception (March 20 of 2 BC). These findings of my research led me, as we will see, to assert that the birth of Jesus took place in December of the same year, that is, nine months later. The conception must therefore have begun precisely in March. In this respect, one needs to consider the straightforward symbolism of the Sun (God, the Spirit) and of the Moon (Mother Mary, Motherhood), symbols widely reiterated in medieval iconography. The New Moon, in fact, is the moment in which the Sun and the Moon are conjunct, just as on that day Mary encountered God and His will through the angel. The fact that during the New Moon the Moon is invisible to the human eye points to the Mystery of this encounter. To put in Pandolfis words: The embrace between the Sun and the Moon is likewise the point of coincidentia oppositorum or contrasting coincidences, the mystical wedding of the King and the Queen in which the opposites of the law of polarity come together, the cosmic moment in which the Sun-Osiris fecundates the Moon-Isis that runs to embrace him, the moment of seeding in which the Moon, the Great Goddess, the eternal female beginning, receives the impregnating energy of the Sun meant to nourish and protect it to then distribute it on Earth, construing it in vital structures to which it lends the matter to mold that takes on the expressed form of the solar principle that has impregnated it and that is embedded in it Let us observe what happens on a Full Moon more closely: the centers of the disks of the luminaries coincide, the Moon is exactly before the Sun and its darkened side looks onto the Earth But its other side, the one looking to the Sun and invisible to Earth, that is entirely illuminated, a Full Moon for the Sun: here is divine Isis glaring light before the splendor of Osiris2. At any rate, the Conception took place at a later time than the Annunciation, as can be inferred by the fact that the angel spoke in the future tense: And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS3 and shortly after: Then Mary said to the angel, How can this be, since I do not know a man? And the
angel answered and said to her, The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.4

Given the lunar symbolism associated with Mary and the fact too that, as we will see, Jesus was born on December 23, it can be presumed that the Conception took
2

Pandolfi-Livi: Initiation to the obscure locations of the horoscope, pp.51-52, Mediterranee, 2005 3 Luke, 1, verse 31. (Transl. New King James). 4 Luke ,1, verses 34-35

place two weeks after the Annunciation, in other words, at the same time of the Full Moon on March 20, 2 BC, the chart of which thus becomes the chart of the Conception of Jesus. The Full Moon is the moment in which the Sun and the Moon are one before the other, so that the Moon receives the full light of the Sun and is completely illuminated by it. The Full Moon conjunct to the Spica Virgins astoundingly confirms all of the latter facts but, in a broader sense, confirmation stems from the analysis of the whole chart, to which I redress the reader. Whoever is knowledgeable of astrology cannot help but remain baffled by an examination of these charts. On the other hand, as I was discussing earlier, the normal timespan of human gestation matches well with this hypothesis, seeing Jesus was born on December 23 of that year. By now, you will have probably become curious to know how I came to establish this date as the time of Jesus birth. Very well then: I did nothing other but apply a traditional instrument of mundane astrology, that being the study of all the Full Moons in the year. When, in fact, the annual syzygy happens to be a Full Moon, the monthly syzygies in the year are the Full Moons, and not the New Moons. In this case too, it wasnt difficult for me to spot the Full Moon of December 11 as being the correct one, and when you examine the charts, youll understand why at a glance. This points to the fact that Jesus must have been born in the two weeks that separate that Full Moon from the following New Moon, precisely in the time period pointed to by the traditional findings. Some argue that the fact that the Catholic church arbitrarily decreed the birth of Jesus to have occurred on the Winter Solstice would prove that Jesus never actually existed, and would rather be nothing but a myth founded on ancient solar symbolism (or of the Sun) which, after having touched its minimum degree of light in December, begins again to move from the Winter Solstice, to then resurge during the Spring Equinox. It has apparently never crossed the mind of these persons that if Jesus was actually the full-fledged Son of God, his birth too could not have took place at any random moment, but would have had to inevitably be linked to a powerful cosmic symbolism, as the very entrance of the Sun in Capricorn, the sign of the Winter Solstice, represents. The Tropic of Capricorn is the cluster of positions of the Earth in which the Sun climaxes at its Zenith at noon of the Winter Solstice. Based on tradition, as Porphyry5 among others tells us, the Tropic of the Cancer is the Gateway of men (through which souls descend when they are incarnated), while the Tropic of the Capricorn is the Gateway of the gods (through which, after death, the de-fleshed souls rise to Heaven). At any rate, the Solstice gateways are present in every recounted tradition, for example, in Hinduism and in Pythagorism. Cancer and Capricorn are therefore the two gateways of the heavens, in other words, the extremities reached by the Sun in its yearly travel and where it almost seems to halt, hence the name of solstices: more precisely, the two Gateways correspond to the zero degree of Cancer (Gateway of men) and of Capricorn (Gateway of the gods). In The Cavern of Nymphs, Porphyry gives a symbolic interpretation of Homers description of the cave where Ulysses hid the bountiful gifts of the Phaeacians. According to Porphyry, the cavern that Homer speaks of symbolizes the universe. Homer, Porphyry writes, did not limit himself to describing the cave as having two entrances. He also specified that one faced to the northern side and the other, more divine one, to the southern side, and that crossers made their descent from the entrance to the North. But he did not write that it was possible to descend
5

Porphyry speaks of it in the The cavern of nymphs.

from the entrance to the South. He only states that it is the entrance of the gods. Never does man travel the path of the immortals. And further (but this time round it is not Porphyry who speaks)6: Homer states that entrance is made through the northern entrance into the cosmic cavern or, in other words, into the world of offspring and of manifestation of the individual. As for the door to the South, it is the exit from the cosmos and consequently, through it beings on their way to liberation make their ascent; Homer does not tell us expressly if we can also descend through this entrance, but this omission is irrelevant since, by designating it the gateway of the gods, he thereby clearly enough points to what manner of descent is made through it. Jesus was unlike any other man, astrology itself seems to substantiate the divine nature of his mission, and on the other hand, in Jesus case the journey took on an inverted order: his birth on Earth was somewhat a type of dying, while his death marked the true birth date of Christ, that is, his Resurrection. If we thus take for a fact that Jesus was born in those days, in light of what mentioned beforehand and of the solar symbolism that accompanies his entire earthly existence, it is reasonably logical to think that he must have been born in the exact moment in which the Sun was making its ingress in Capricorn. Hence, his birth took place on December 23, 2 BC round about 3 p.m., making the chart of Jesuss birth coincide with the one of the Winter Solstice of 2 BC. In addition to what already discussed, there is a whole series of considerations that make up a strong case for the date and time I identify for the Nativity: 1) the Solstice occurred at 3 p.m., at the very same time the Gospels claim Jesus died. Back then, time was counted differently than we do nowadays: 3 p.m. corresponded to the ninth hour, not to our modern three in the afternoon, and here one cannot help but notice the symbolical recurrence of the number three (The Holy Trinity) in all of Jesus terrestrial history; he was ushered by a triple conjunction between Jupiter and Saturn, was born nine months and three days after his Conception, was born and died at three in the afternoon, preached his Ministry for three years, lived 33 years, was resurrected three days from his death; 2) the chart at hand, as we will see later, perfectly mirrors the man Jesus and his life, as it speaks of a man of great goodness, meekness, and humility, who sacrificed his life for others. It is almost redundant to specify that it deals only with the chart of the man Jesus and not of his being the Christ, whose divine nature is by definition found above the Zodiac, since God is precisely the Love that moves the sun and the other stars. It is however significant that within this chart there is also a mutual reception between Mercury in Sagittarius (the Son) and Jupiter in Virgo (the Father) and that within it he is the one and only depository of the Chart. The fact that upon his birth, Saturn lord of the ninth house and widely considered at the time to be Israels guardian, was ascending on Bethlehems horizon, likewise bears much significance; 3) the Solar Revolutions, the directions, the progressions, and the transits and the eclipses relative to the year and day of his death provide us with further important elements that support the thesis that this is indeed the chart of Jesus birth; 4) the theme we are examining displays considerable similarities both with the Jupiter-Saturn conjunction of 225 BC and with the three conjunctions of 7 BC. In the charts we will consider, Mary is always symbolized by Venus or by the Moon, while Jesus is symbolized by Mercury in his domicile in Gemini (the Son par excellence, so to speak) or, when we speak of him as the Christ, by the Sun. This though holds true only for the charts that announce the birth of Jesus from afar as, for example, the conjunction between Jupiter and Saturn dating back to 225 BC and
6

Quoted from the website: http://www.zen-it.com/symbol/guenonsolst.htm.

those of 7 BC. Starting from the date of his birth, in fact, the alignment is inverted, and Mercury often finds himself in exile, to allude to the destiny of suffering that weighed on the man Jesus and, in fact, as we will see, Mercury is also in exile in the birth chart of Jesus. Once I had identified the time of Jesus birth, I moved on to trace the year of his death. One can infer from the Gospels that Jesus died when he was 33 years old, and I therefore first of all studied the chart of Suns entrance in Aries of 33 AD. In fact, since Dionigi the Small did not foresee the year zero in his calendar, on the Passover of that year, Jesus was age 33; he would have turned 34 in December. Another strong piece of evidence pointing to this year is the occurrence of a solar eclipse on March 19, 33 AD, just three days before the Spring Equinox, and therefore a few days before Jesus death, which took place on April 3. An eclipse of the Sun preceding its entrance in Aries has always been weighted with special significance, but there are added peculiar elements to this one that make it even more special. This eclipse, in fact, becomes a symbolic prefiguration of the death of Jesus (which took place two weeks later), and the three days that separate it from the Spring Equinox are the three days that Jesus spent in his burial tomb before his resurrection to overcome the darkness of death, just as the Sun in the Equinox represents the moment in which it too, mimicking a resurrection, has the upper hand on darkness: from this date onward, in fact, the length of the day exceeds the length of the night. Further confirmation comes from the fact that the ecliptic syzygy is square to the Sun of Jesus birth. The chart of the eclipse, moreover, unmistakably speaks of the Resurrection of the Son, as we will see later on. As if this werent sufficient evidence, the Full Moon that accompanied the Hebrew Passover of 33 AD coincided with the lunar eclipse which took place on April 3, 33 AD, the same day that Jesus died. The chart of this eclipse is also quite illustrative. Once again, in fact, the definitive confirmation to our suppositions is gathered from a reading of the astral charts. This very chart of the Equinox of 33 AD announces the death and Resurrection of Jesus. But how exactly did we get to the date of April 3, 33 AD? The Gospel of John points to the eve of the Christs Passover as the day in which he died, and the four Gospels all agree in testifying that Jesus died on a Friday. In Jewish tradition, the Spring Equinox bears great significance: the religious year begins in the month of Nisan, the very one in which the Equinox occurs. The Jewish Passover is always celebrated on the Saturday that follows after the Full Moon that comes after the Spring Equinox. In our case, the Full Moon (with an eclipse of the Moon) took place on April 3 shortly after 5 p.m., so that the Passover was celebrated the following day, in other words, on a Saturday. My studies lead me to conclude that April 3, 33 AD (the eve of the Passover) was the day Jesus died, and the eclipse of the moon that took place immediately after his death had been announced by the prophet Joel, who spoke of a Moon that would have turned the color of blood.7. After all, the synoptic Gospels do not assert that Jesus died on the day of the Passover, but only that during the Last Supper on the eve of Jesus death, he ate the Passover with his disciples. This has led scholars to believe that the Last Supper occurred on the eve of the Passover, since the Jewish custom was to eat the lamb the night before the Passover. But it is clear that Jesus, knowing he was to die the day after, anticipated the Passover meal by one day, also because he wanted to give the
7

The sun shall be turned into darkness, and the moon into blood, before the coming of the great and awesome day of the Lord (Joel 2:31).

sacrifice of the Passover a completely different spiritual meaning than the traditional one. And, on the other hand, it is impossible to think that the Jews would choose the solemn day of the Passover to execute crucifixions. The Gospels testify that Jesus death took place around the ninth hour which, as we explained earlier, corresponds to three in the afternoon. I therefore tried to write out an astral map for 4 p.m. of April 3, 33 AD, domificated for Jerusalem. How could it be, in fact, that the stars would not have depicted an event like the death of Jesus? Once again, I was not disappointed, as you will be able to see for yourself when you read the pages in which I examine the chart in question, which is marked by the geometric pattern of the Kite and appears to configure a sort of protective shield around a center-piece cross. And finally, we come to Jesus Resurrection. If Jesus died on April 3, he obviously must have resurrected on April 5, 33 AD. With the aim in mind to write out a chart of the Resurrection, I was left with the problem of solving the issue of the time: when exactly did the Risen appear to Mary Magdalen? The Gospel of John states that on that morning Mary Magdalene went to the burial tomb well before dawn. Considering the readily apparent solar symbolism that links the risen Christ to the Sun that rises, we can without a doubt assert that, and taking into account also the time that it took the woman to reach the tomb, in the moment when the Risen appeared to her, the Sun was rising on the horizon in Jerusalem. On this morning, the Sun showed up on the horizon in Jerusalem around 5:50 a.m. I therefore wrote out a chart of the sky for that exact hour, and allow me to share with you that this has proven one of the charts that most amazed and thrilled me, because its every detail confirms that on that very morning everything that the Gospels pass down to us happened to the letter. I drew final confirmation by calculating the Part of Death: it falls on the cusp of the fifth solar, conjoined to Regulus (the King of life), and its dispositor is the Sun that rises!

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The conjunction between Jupiter and Saturn of 225 BC The conjunction occurred in Scorpio, and is conjoined to Mercury-The Son that is in 0 of the sign. Pluto, ruler of Scorpio, is the only planet in domicile, and is thus the sole dispositor of the chart. He is also the lord of the twelfth house, and lies in the twelfth itself with the Sun that lords over the ninth: we all know that the ninth house concerns prophets and religions, and that the twelfth is the house of trials, but also of transcendence and of the supernatural. The conjunction Mercury-Jupiter-Saturn is the focal point of a square in the shape of a T formed by the opposition between Mars and Uranus, with Mars being the other lord of the twelfth house (as well as Mercury-The Son), and Uranus that lies in the eighth house conjoined to the Regulus star. Notice that, as we will see later, the Part of Death of the chart of Jesus Resurrection falls right in conjunction with this star, and that therefore Uranus is in the eighth house of the Jupiter-Saturn conjunction of 225 BC. Piecing this information, we understand that the conjunction announces a supernatural event tied to the death of a prophet. Mercury-The Son at 0 Scorpio, critical degree that conjures the image of the threshold of death, does nothing but confirm the matter, all the more if we consider, that, as we will see, Mercury will be at a critical degree (0 to 29 of a sign) also in all the other charts that we will examine in the next pages. Further confirmation is given by Neptune retrograde lord of the FC and positioned right on the cusp of the eighth, and trine to Mercury-The Son and to the JupiterSaturn conjunction. Considering the mystical and magical significance tied to Neptune, it doesnt take much to understand that it is precisely illustrating the Resurrection, also because the retrogradation of both Uranus and Neptune leads us to think of a sort of comeback from the realm of the dead. Since it is lord of the eighth, the Moon too signifies death and, in fact, it isnt merely at an angle in the chart, but it is also sextile to Uranus, trine to Mars lord of the twelfth and in perfect quincunx to the conjunction itself. Therefore, as far back as 225 BC, the mean conjunction was announcing the mystery of the coming of a prophet who would have overcome death. In reality, the death and resurrection of Jesus took place under the mean conjunction that followed in 14 AD, but his birth took place under the last of the minor conjunctions, and it is clear that the stars had announced the coming of this prophet already in 225 BC, signifying what his greatest accomplishment would have been.

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The conjunction between Jupiter and Saturn of 7 BC Mercury in Gemini (the Son) is the only dispositor of the chart and lies in the 29th sign, in other words, at a critical degree, on the verge of moving out of its domicile and of entering in Cancer, where it will be in mutual reception with the Moon that lies in Gemini. Cancer symbolizes the Incarnation, and in fact, the Tropic of Cancer was considered to be the the Gateway of Men. As we will see, in the charts that refer to the physical incarnation of Jesus, Mercury-The Son will instead be in the signs of its exile. The Moon is a symbol of matter, of bodily individuality juxtaposed to the Sun-Spirit, and therefore the imminent ingress of Mercury in the sign in which it will be in mutual reception with the Moon announces the Incarnation of the Son. It is no coincidence that the Moon has just separated itself from the conjunction with the Sun-The Father and is applied to the square of Mars, lord of the fourth and ninth house: here is the birth of a prophet. Venus in Cancer presumably represents Mary, the earthly mother of Jesus, as confirmed by the Grand trine that joins the conjunction between Mercury and Venus to Uranus and Neptune, and clearly points to the revolutionary impact of this Mystery. The conjunction Jupiter-Saturn on the cusp of the eighth house in opposition to Mars and Pluto foretells of the terrible destiny that awaits the newborn on Earth. It is interesting to ponder the Sabian symbol8 that corresponds to the Ascendant of the chart in this conjunction (26 Leo): After a great storm, the rainbow. As we know, in the Bible the rainbow appears as a symbol of the covenant established by God with Noah (the Old Alliance). It is therefore especially significant that the symbol reappears in the chart of the sky to announce the imminent fulfillment of the New Testament.

D.Rudhyar: The Cycle of Transformations, Astrolabio, 1998.

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The second conjunction between Jupiter and Saturn of 7 BC This conjunction takes place on the cusp of the fifth house, which traditionally is the house of sons, and which here is ruled by Jupiter. Jupiter represents divinity, and here is the only dispositor of the chart, and its retrogradation points to the uniqueness of the birth of a God incarnated in a human body. The Moon, lord of the ninth (prophets) is in exile, and is in the medium point of the trine that links Venus to the Jupiter-Saturn conjunction, and therefore sextile both to Venus and to the conjunction. The moon represents mater or matter, the physical body: the announced prophet will be incarnated in the body of a child, since the Moon is also a natural significator of infancy. The form it takes with Venus lord of the twelfth (which in turn is in exile and whats more, the descent of the Moon) alludes to the mystery of Jesus conception by a woman, to the poverty and humbleness of the mother (Venus) and child (Moon). The Venus-Antares conjunction accentuates the scandalous birth. The North Lunar Node is on Algol and the South one on Mercury (the Son). The axis of the Nodes that overlaps with Mercury-Son is particularly significant, especially if we consider the conjunction to Algol and that the evil Cauda (South Node) falls right on Mercury.

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The third conjunction Jupiter-Saturn of 7 BC The Moon-infancy rises exalted and trine to Mars, which in turn is exalted on the cusp of the ninth (prophets, religions). But the Moon is in the exile of Mars, and Mars in the exile of the Moon: a special child is about be born, a prophet, who must though suffer severe persecution. As in all the charts we are examining, the other significator of Jesus is Mercury in exile, which is here in the process of being conjunct to the Sun, conjunction which will be complete 5 degrees further: and, as we will see, Jesus was born exactly five years later, that is, in 2 BC. The Sun-Mercury conjunction squares the Jupiter-Saturn one, and is rather the focal point of a T square that finds Pluto on the cusp of the fifth (the Son) opposing the conjunction between Jupiter and Saturn. Pluto also signifies death, and thus the mournful destiny of Jesus, already announced by the conjunction that foretold his coming to Earth. Notice the Venus-Neptune conjunction, with Venus in exile in the sixth house: this conjunction (which also appears in the birth chart of Jesus) hints to Jesus message of universal love and humility, the importance of which is accentuated further by the trine to the Jupiter-Saturn conjunction and to Uranus in the tenth. The North Lunar Node conjunct to Algol near the cusp of the twelfth again confirms the terrible destiny that weighs on the newborn. The synastry between this conjunction and the Jesus birth chart is even more astonishing, but we will discuss it later.

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The year Jesus was born: the Solar Revolution of Jupiter-Saturn conjunction of 7 BC for 2 BC (2 BC) At this point, I posed myself the question of the year of Jesus birth. Starting from the conjunction of 7 BC, I examined the solar Revolution one year after the other: the only one that caught my attention is the revolution in 2 BC, with Jupiter in Leo conjunct to Regulus and to the MC of Jerusalem. The axis of the meridians more or less corresponds to the horizontal axis of the conjunction of 7 BC. After all, that same year two other significant conjunctions occurred, between Pluto and Spica Virginis (the mystery of the virgin delivery by Mary) and between Neptune and Antares (the mystery of the Conception by the power of the Holy Spirit). It is a known fact that usually the most important events in history take place when the most ponderous planets are conjunct to stars of primary magnitude. Notice too, the conjunction between Sirius and Mercury-the Son and of Algol to the Descendant (an allusion to the perils looming on the newborn, first of which the slaughter of the innocent children). Moreover, specular to Jupiter at MC (King), the North Lunar Node is perfectly conjunct to the FC (birth). Yet again, Mercury-the Son is the only planet in domicile and in addition, conjunct to Sirius and to the Vertex. It is in the eighth house, which symbolizes the mystery of Jesus birth. Its conjunction to Mars (lord of the sixth) almost underlines the scandal of the Sons birth in a manger. The eighth house of revolution overlaps the tenth radix, thus reiterating that this birth nonetheless is the birth of a King (10). The fifth house, the one that refers to natural procreation, encompasses Uranus, lord of the sixth, as if to point to a sudden (Uranus) breach of natural laws, and Neptune is the dispositor, which is retrograde and conjunct to Antares and Lilith in the first house in Scorpio, configuration that perfectly expresses the mystery we are discussing, considering too that Neptune is a natural significator of the Spirit. Libras Ascendant calls our attention to Venus-Mother, which has its daytime domicile in this sign and which in the chart is in the motherly sign of Cancer, just a little over 10 from the MC and from Jupiter. The planet is in the ninth, thus pointing to the fact that the Mother will give life to the Messiah. This house overlaps the eleventh radix, which must be understood as a house opposed to the fifth-natural procreation. Moreover, the cusp of the ninth of the Revolution falls on the MercuryVenus conjunction radix. As if this werent enough, here Venus replicates three aspects it already was forming in the radix, the trine to Uranus, the trine to Neptune, and the sextile to Pluto. The mystery of Marian motherhood is also illustrated by the fact that Venus- Mother rules the two most concealed houses, the tenth and the eighth. The Mercury-Mars conjunction in the eighth is the focal point of a T-square that also involves the opposition of Uranus in 5- Pluto in 11 which, while on one hand it represents an added annunciation of the slaughter of the innocent children, it on the other likewise symbolizes the miraculous superseding of natural law that this virginal delivery represents.

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The entrance of the Sun in Aries of 2 BC That the year 2 BC is the year when Jesus was born is confirmed further by analyzing the chart of the Suns entrance in Aries for that year. First of all, the number of planets that upon Jesus birth were conjunct to stars of primary magnitude is remarkably extraordinary. In fact, it is well known that the most significant events in history take place when one or more ponderous planets are conjunct to prominent fixed stars. To give an example, here we have Saturn on Aldebaran, Neptune on Antares, Pluto on Spica, Jupiter on Regulus; at the time of the Annunciation there was also the Mars-Algol conjunction, and the Venus-Algol conjunction at the time of the Conception, while on the Full Moon prior to Jesus birth, the Moon was at the same longitude of Sirius. The Equinox point is in the ninth (prophets, religions) and also conjunct to the MC of Bethlehem. Moreover, the Equinox Sun is conjunct to Uranus and to Mercury retrograde in Pisces, with Uranus and Mercury that share the 20 of Pisces as their medium point, which is also the degree in which Jupiter-Saturn conjunction occurred in 6 BC. Notice how Venus-Mother is in domicile here, while Mercury-the Son is in exile in Pisces and retrograde. We discussed the reasons for this earlier, but we can add that Pisces is the sign that represents the Spirit, ruled by Neptune-the Holy Spirit, and thus the sign too, alludes to the miraculous birth of Jesus. After all, the retrogradation and the exile are easily explained if we consider that the birth of Jesus happened rather on the quiet in a humble manger, and that shortly after the Holy Family was forced to flee to Egypt to escape the slaughter of the innocent children. A trine Sun-Jupiter to the exact degree could not lack in the Equinox chart of the year of Christ was born. Jupiter is in the first (about to rise and, in fact, Jesus will be born a few months later) in the motherly sign Cancer (birth) conjunct to Regulus (the star of kings), but retrograde just as Mercury, thus it too alluding to the humble birth of a King like Jesus. Jupiter is disposed by a motherly Moon in the fourth, the perfect conjunction of which to Lilith points to the mystery of this Conception. This Moon-birth is in turn disposed by Venus-Mother Mary, the only planet in domicile (in the sign of the Great Mother, Taurus) and therefore, as weve mentioned already, the only dispositor of the chart. Venus is lord of the fourth (motherhood), but also of the eleventh (understood as the house that opposes the fifth-natural procreation). Let us now examine what the triple conjunction Venus-Mars-Saturn straddled between the tenth and eleventh house hints at. Weve just spoken of Venus. Mars is the lord of the Sun and of the MC. Saturn is lord of the seventh and thus represents the spouse, Saint Joseph, and it is not coincidental that traditional iconography depicts him as an elderly man (Saturn), but is in the eleventh, in other words, in the house opposed to the fifth-procreation and, whats more, in opposition to Neptune in the fifth. Those who practice astrology know that oppositions between the fifth and the eleventh house often represent sterility or, at any rate, the impossibility of giving birth to children. Moreover, the dispositor of Saturn-husband is the same VenusMother, almost to signify that this birth was fruit of the Mother only. As if this werent enough, Mars disposed by the Sun (God) is exactly between Venus-Mother and Saturn-husband, almost as if to prevent physical contact between the two spouses. And further: Aldebaran is conjunct to Mars and to the cusp of the eleventh house, thus emphasizing by its Martian nature the astounding exception to the rule of natural law, made all the more obvious by the presence of Antares on the opposite cusp of the fifth, in conjunction to Neptune-the Spirit. Neptune, in fact, is in the house of sons (the fifth) and its retrogradation expresses the Mystery of this
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Conception, further stressed by the fact that also the Vertex falls in the fifth. Its opposition to the planets in the eleventh house reasserts the supernatural birth of Jesus, since it is also the dispositor of Mercury-the Son. And, after all, the lord of the fifth as well as dispositor of Neptune, is Pluto (sexuality, but especially seminal liquid), which is retrograde in Virgo and in the third house (co-significator of Mercury): it is quite clear that the retrogradation in this case expresses the bowing down of biological laws before the Virgin Mary. It is significant that Neptune-the Spirit disposes of Mercury-The Son, while Pluto is disposed by Mercury.

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The solar Revolution of the Jupiter-Saturn conjunction of 225 BC for 2 BC The thing that immediately strikes one is Mercury-the Son that falls just 2 from the conjunction of 225 BC, confirming that this is the very year in which the event announced by the conjunction will take place. Mercury rules the FC and the fifth, which is retrograde on the cusp of the ninth. The two lords of the ninth house are Mars and Pluto: one is conjunct to the Part of Fortune, and the other to Spica Virginis. It is quite significant that in the year of Jesus birth the only two planets in domicile are the two significators of Mary, that is, the Moon and Venus, with Venus that is also in mutual reception with Saturn, lord of the Ascendant retrograde to the FC, to which it configures in trine. If we consider further the mutual reception between Pluto, lord of the ninth, and Mercury, lord of the fifth, we can deduce that we are dealing with the very birth of the Son, of the prophet announced already by the medium conjunction of 225. The perfect trine Sun-Moon is also noteworthy, with the Moon in the sixth house, almost as if to point to the humbleness and poverty of Mary. The newborn Messiah is not only represented by Mercury, but also by the two lords of the Ascendant Saturn and Uranus. Pluto, lord of the ninth and of Mercury, is on Spica Virginis, and is trine to Saturn, retrograde to the FC lord of the Ascendant, which is opposed to the Sun-Neptune in the MC: all these factors point to the poverty of the newborn and to the mystery of the virgin delivery. The humble birth of Jesus is referred to especially by that Saturn retrograde to the FC in a critical degree (29 Taurus) and in mutual reception with Venus-The Mother. A Kite structure forms in which we can first distinguish the central opposition between Uranus, lord of the Ascendant, and Pluto, lord of the ninth (the birth of Messiah); we then notice the grand trine that involves none other than the Sun at the MC (divinity), the Moon-Mother and Uranus, lord of the Ascendant (the newborn).

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The New Moon that preceded the entrance of the Sun in Aries in 2 BC understood as the date of the Annunciation. The Equinox chart summarizes the main events of the sacred history that concern the year of Jesus birth. But we must look at the New Moon and Full Moon prior to it to have a chart of the Annunciation and one for the Conception. As I mentioned in the introduction, these miraculous encounters between Mary and the Holy Spirit cannot be but symbolized by the relation between the Sun and the Moon, in other words, by the lunar phases, and a study of the two charts leaves no room for doubt on the matter. Delving deeper, as we see in light of the analysis that we are about to carry out, the chart of the Full Moon of March 20 is the chart of the Conception. Jesus was born nine month and three days later. In the chart of the New Moon-Annunciation, the Ascendant falls in Leo (symbol of the Sun and therefore of divinity), with the syzygy in the eighth house (symbol of the Mystery), while in the Full Moon-Conception it falls in Scorpio (a sign associated with the occult, but also with sexuality), with the opposition between Sun-Moon that concerns the houses 5-11, those which in other words represent natural procreation. Lets start out with the chart of the New Moon-Annunciation. The New Moon we are examining falls just 2 from the third Jupiter-Saturn conjunction of 7 BC. Observe now the ascent of Jupiter in Leo conjunct to the star of Kings, to the Part of Fortune, and to the South Lunar Node. Jupiter is in mutual reception with the Sun-Father, and disposes of Mercury-The Son and, since it is in mutual reception with the Sun-Father and disposes of the Moon-Mother, it represents the divine messenger, in other words, the Angel that appeared to Mary. We here have a conjunction Sun-Moon-Uranus-Mercury near the cusp of the ninth house, which aptly expresses the amazement that the unexpected announcement that Mary would give birth to the Son of God must have stirred up in her. The other significator of Mary is Venus and it is not coincidental that it is in exile and does not form an aspect with any planet, fit expression for the bewilderment and the loneliness that Mary must have experience before the divine revelation. This because here Venus represents Mary in her humanness, as a woman made of flesh and bone, while the Moon represents her as the wife and mother of God, as having a role in the mission for the salvation of mankind that transcends human individuality. The Moon, in fact, is the consort of the Sun-God, and again, it is not by chance that the Moon here finds itself in a fertile sign (all signs of Aqua are considered fertile). Venus is in mutual reception with Mars that rules the fifth, the house traditionally tied to procreation. The conjunction Sun-Moon points to the encounter between the Virgin (Moon) and the Holy Spirit (Sun). The dispositor Neptune is retrograde in the fourth house (cosignificator of Cancer-motherhood) and in the mysterious sign Scorpio, almost as if to signify that it will be Neptune-the Spirit to take the role usually played by the husband in Marys life; but its conjunction to Antares is especially relevant, pointing to the overwhelming mystery of a conception carried out by the Holy Spirit (of which Neptune is a natural significator). And after all, Lilith is in the FC. Mercury-the Son is conjunct to Uranus and to the syzygy, thus hinting that we are dealing with the sudden annunciation of the birth of Jesus (Uranus-Mercury), conceived by the work of the Holy Spirit (Neptune). Its position in the ninth indicates that the offspring will be a prophet or, in our case, Messiah himself. Venus is in exile in Aries and its mutual reception with Mars in Taurus disposes of the entire chart. Mars, lord of the MC, is conjunct to it, while Venus is lord of the
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fourth house-motherhood, so that the reception presumably expresses Marys great rejoicing for having been chosen by the Lord. The opposition of Pluto (sexuality, seminal liquid) to the Stellium Sun-Moon-Mercury-Uranus reasserts the amazement for this miraculous superseding of natural law. It is no coincidence that the Vertex too, falls in the fifth; if we further consider that Saturn, lord of the sixth (humility) is in the tenth and in the sign of Venus, which is Taurus, one can almost hear Mary exalting God out loud: My soul magnifies the Lord, 47 And my spirit has rejoiced in God my Savior. 48 For He has regarded the lowly state of His maidservant; For behold, henceforth all generations will call me blessed.9 The New Moon occurred at the 14th of Pisces, ruled by Mars. The nature of the planet here expresses the sudden irruption of the divine in the life of Mary and her fianc Joseph, and the symbols of the Thebaic Calendar and of the Volasfera seem to refer to him (who was a carpenter): a wood cutter in a forest (TC) an a barechested man chops wood, as if to point to the decisive role that also Joseph had in putting the divine plan into practice. The Sabian symbol instead refers to the Mother and, even though the image suggested would seem to contrast with the modesty and humbleness of Mary, in reality it refers to the divine protection that descended upon her and enveloped her, and which from that moment onward made her a Queen. A woman shrouded by a great fox fur.

Luke, 1, verses 46-47-48.

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The Full Moon that preceded the ingress of the Sun in Aries of 2 BC understood as the date of the Conception. As we have seen already, the chart of the Incarnation coincides with the one of the Full Moon that preceded the ingress of the Sun in Aries and which took place on March 20, 2 BC at the 21st hour in Jerusalem. According to Catholic doctrine, the Incarnation does not coincide with the time of birth, but with the time in which the Holy Spirit descended upon Mary and impregnated her. We first notice the conjunction of the Full Moon to Spica Virginis_ the Virgin conceives the Son. The Sun in Pisces is on the exact degree of the exaltation of Venus-The Mother, which is the sole dispositor of the chart, is at a critical degree since it has just entered its domicile (0 Taurus), and is also conjunct to Algol. The Full Moon is in the eleventh house, in opposition to the Sun-Mercury retrograde and to Uranus in the fifth, reiterating thus once more the unnatural quality of this conception. The Moon is conjunct to Pluto retrograde (Pluto-sexuality is the Master of the Ascendant and is in the house opposed to the fifth-natural procreation, retrograde and also opposed to its dispositor Mercury, thus symbolizing the miraculous nature of the Conception. Jupiter, still conjunct to the MC and to Regulus (the birth of a King) is precisely disposed by the Moon-The Mother, and its retrogradation (as also the retrogradation and the exile of Mercury), alludes to the humble nature of this birth. Moreover, Jupiter is on a critical degree (29 Cancer), because by retrograding it has entered in the sign of its exaltation: hence, while in the chart of the Annunciation it was disposed by the Sun-The Father, it is now disposed by the Moon-The Mother. The Godhead, therefore, is being incarnated in the body of a woman, and the critical degree expresses just this transition of God who makes himself man it is no coincidence that Cancer is the sign that represents motherhood and incarnation. The Ascendant in Scorpio of its own already induces to ponder the mystery of this miraculous Conception, since it is by its very nature a sign associated both to the occult and to sexuality. The conjunction of Venus (the only planet in its domicile and which therefore disposes of the whole chart) to Algol expresses the bewilderment of the Virgin before this sudden irruption of the divine in her life. In fact, Venus is lord of the twelfth (transcendence) and of the seventh, and is also conjunct to the Descendant (the fianc, marriage): an allusion is also made here to the role of Saint Joseph, who accepted to become the father of a child he had not generated. For confirmation of this aspect, just consider the conjunction Mars-Saturn in the seventh, with Mars conjunct to Alderaban and to the Descendant. Mars is a natural significator of the male and of manual laborers and here, being lord of the sixth, hints to the humbleness of Joseph (the sixth house) before the news (Saturn lord of the third), which however at first dismays him (Mars conjunct to Aldebaran), so much that he considers rejecting his wife, albeit secretly so as not to expose her to public scorn. It is no coincidence that the Mars-Saturn conjunction happens to be in the sign of Venus, which is therefore its dispositor. Neptune-The Spirit rules the very fifth house (sons) is in the first, and is retrograde in Scorpio (the mystery of this Conception). The opposition of Neptune-The Spirit to Mars-Saturn is easily explained in light of what we have said about Joseph. Observe that this opposition forms a rectangular pattern with the opposition SunMoon of which also Pluto, Uranus, and Mercury are part. Also the opposition Venus-Lilith is self-explanatory, and the fact, too, that the only aspect formed by Venus is a square to Jupiter. Venus has just set, almost as if to tell us that from that moment onward Mary fully immerged herself in the Mystery of this gestation that would have made her the Mother of God.
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Venus-The Mother is also the planet that rules the 28th of Virgo, that is, the one in which the Full Moon took place. Fulvio Mocco associates the concept of productivity10 to this degree which agrees with our allocation of the Conception. Here in fact, are some of the symbols associated to this degree: a tree with a sumptuous bush rich with fruit (Volasfera), People who fill up the hold of a ship (KZ). The Sabian symbol instead is a bald man who has gained possession of power, almost as if to hint that from that moment onward Mary completely remitted her life in the hands of God and of His plans.

10

F. Mocco , cf. work: page 62

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The Full Moon that preceded the birth of Jesus. I have already shared with you that to pinpoint the month of Jesus birth, I ran a screening of all the syzygies of the year one by one. We have already seen that the annual syzygy of 2 BC (the one that in other words preceded the ingress of the Sun in Aries) was a Full Moon, so that all the Full Moons over the whole year must be considered monthly syzygies; this is how I made my way to the one on December 9, 2 BC. I immediately noticed that the syzygy squares the degree of the second JupiterSaturn conjunction exactly, referring to it forcefully, and the Moon-The Mother has the same longitude of Sirius. The axis of the Nodes coincides precisely with the FCMC axis, and Caput to the MC points to the coming to life of the Messiah. The newborn is represented by the lord of the Ascendant Master in its domicile Scorpio, in perfect conjunction to Venus-The Mother, which is disposed by it. It is no coincidence that Mars is also the only dispositor of the chart, with the Ascendant Aries that points to the dawn of a new age for mankind. The syzygy forms a Great Cross with the opposition Jupiter-Uranus, with Jupiter, lord of the ninth, in the fifth house, that points to the birth of the Messiah, and Uranus lord of the eleventh that represents the unexpected new hope that is prefigured to man. Notice that Mercury is once again in a critical position, in as much as it is about to enter in its exile in Sagittarius. Notice too, the presence of Antares between Neptune-The Spirit and the conjunction Venus-Mars, and the presence of Jupiter and Pluto in the sign of Virgo, with Pluto conjunct to Spica Virginis, beneficial star of the nature of Venus, symbol of fertility, which magnificently and aptly expresses the mystery of the virgin delivery, especially if we consider that Pluto is the dispositor of Neptune-The Spirit.

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The chart of Jesus birth We have mentioned that Jesus birth chart coincides with the chart of the ingress of the Sun in Capricorn of 2 BC. Jesus therefore was born on December 23, 2 BC round about 3 p.m. The prevalence of Aqua values is readily explained with the profound sensibility of Jesus, who certainly did not lack qualities of empathy and compassion. It is no mere coincidence that his birth ushered the age of the Pisces. It is a model of bucket with a handle, with the majority of the planets to the West: Jesus came for his fellowmen, his mission was to gift salvation to mankind. When Jesus was born, the Moon was approximately 35 behind the Sun, therefore, a few days before the New Moon. This is the so-called Balsamic Moon. Heres what Rudhyar has to say about the type of personality associated with this Moon: In its most high manifestations, this type of personality is prophetic and totally oriented toward the future, though it feels it is the end product of the past but a past it has apparently or consciously left behind. At times the individual feels invested of a destiny with social impact, or guided by a superior power. He is more or less conscious of being a sort of temple (or field) within which something much greater than his own I is happening; thus, he can easily accept to sacrifice himself or undergo martyrdom for love of the future, be it the future of a small group or of all of mankind on a whole.11 I find that there is no need to comment further One could say when Rudhyar was writing these things, he was thinking precisely of Jesus! At the time when Jesus was being born, Saturn was rising in retrograde right above the Ascendant of the twelfth house: a prophet was being born, the founder of a new religion (the ninth house), who would not though have been acknowledged (Saturn retrograde) and due to this rejection would have had to endure arduous trials (the twelfth house), as is pointed to also by the opposition of Saturn to the Stellium in the sixth house. It should also be pointed out that Saturn at the time was considered to be the guardian planet of Israel. Jesus birth sign, the Capricorn, can be explained by what weve already said about the Gateway of the gods. When I was observing the aspects by declination, I was struck by the quadruple parallel Sun-Moon-Mercury-cusp of the eighth and even more since, as we will see, at the time of Jesus death (and resurrection), the progressions of the Ascendant of Venus and of the Part of Fortune, as well as the symbolic direction of Mercury, all came to this degree of declination, thereby jointly activating and with great emphasis the radix configuration, as is suited to a miraculous event as his death and Resurrection. The Ascendant at the first degree of Gemini points to the fact that Jesus presented himself to the world as the Son of God and, in fact, the lord of the sign, Mercury, is in the seventh (he came for Others, to save them) and in Sagittarius (a sign linked to prophets and to religions). Hence, Mercury is in exile, and this can point to the cruel welcome the world reserved to the Son. Consider, too, that Mercury forms only squares with the other planets. But Mercury also happens to be in mutual reception with this complementary planet, which is Jupiter, reception that hints to the dual nature of Jesus, both human and divine, and at the same time, to the Mystery of the
11

D. Rudhyar: The mooning cycle, Astrolabio, 1985, page 55.

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Trinity, by which the Father (Jupiter) and the Son (Mercury) are one. The square between Mercury and Jupiter and the exile of both points to the trouble humans have had to come to terms with this mysterious dual nature of his, but also to the trials that Jesus had to face for others to acknowledge him as the Christ. By virtue of this mutual reception, it as if Mercury were also in its domicile in Virgo and on the cusp of a solar house such as the fifth, and Jupiter in its domicile in Sagittarius in the house of Others, in other words the seventh: in the future, he would have been acknowledge by many for who he really was, none other than the Incarnation of God, and one with him. The Sun in the eighth speaks to us of the mystery with which the figure of the man Jesus was shrouded to the eyes of his contemporaries (and not just them), while the Lunar Node on the Cusp of the ninth, in balance between the eighth and the ninth, points to the fact that his main mission, his destiny, would have been to die (the eighth) to then rise from the dead (the ninth). The ninth house may allude to the fact that he would have been welcomed and acknowledged more abroad than in his own country. The Part of Fortune conjunct to Algol points to his extreme poverty, as well as to his preaching against those who stock up riches in this world. As weve already mentioned, the fact that the majority of the planets are concentrated in the Western hemisphere, and particularly near the Descendant, to which the Stellium Moon-Venus-Mars-Neptune is conjunct, points to the fact that this man has descended to earth for others, to gift his own self for mankind, but that others would not have received him (Lilith conjunct to Dc). A Stellium in Scorpio appeared also in the medium conjunction of 225 BC and, among other things, points to the fact that the greatest Mystery tied to this man was precisely his overcoming death. Suffice it to think that the two dispositors of the Stellium are both conjunct to stars of primary magnitude, since Mars is on Antares and Pluto on Spica. Because it is conjunct to the Dc and to the Moon, Lilith is also conjunct to all the planets that are in the sixth house and which point to the great humility and goodness of Jesus, to his sensibility, to his giving himself unconditionally to Others (Moon-Venus-Neptune) as if to remind us that it will be these very traits that will quite paradoxically become the cause for the hatred and incomprehension of his fellowmen. But the Stellium also includes a Mars in Scorpio conjunct to Antares, which emphasizes both the power, the energy with which he preached his revolutionary message and affirmed certain values, and the fact that this very message brought him the hostility of men. The meaning of the Stellium is better clarified if we consider that the Moon is lord of the third house (the preaching of the evangelical message), Venus is lord of the sixth (humbleness), Neptune is lord of the eleventh (the non-conforming trait of compassion that defeats selfishness and insatiable self-assertion), Mars is lord of the twelfth (trials, to be understood in the sense that the hard trials of Jesus life will be the very consequence of his preaching this subversive message). The dispositor of the Stellium is Pluto in the fifth in Virgo conjunct to Spica and opposed to Uranus in the eleventh and in Pisces: this man will advocate a radical revision (Pluto) of the values of richness, power, and self-affirmation (the fifth house), speaking forth a revolutionary message of love that transcends all (the opposition of Uranus in the eleventh huse and in Pisces). And Pluto in the fifth house gives us an inkling of just how deep the love Jesus harbored for all of mankind must have been Finally, the conjunction of Pluto to Spica points to the great spiritual fruits that this will bring to man.

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Scorpio, the sign in which the Stellium occurs, alludes to the mystery that this man represented to the eyes of those who met with him (and to those who came after) on one hand, but also to his being both human and divine on the other. Jupiter is lord of the eighth house (death) and, since by effect of the mutual reception with Mercury it as if it came to also be in its domicile in Sagittarius, it points to the fact that Jesus will overcome death (this too by effect of the mutual reception; in fact, it is as if also Mercury were in its domicile on the cusp of the fifth (life). And after all, Pluto, lord of death, is in the fifth solar house, while its square to Mercury points to the fact that the Son will have to suffer dearly before conquering death. At the time when Jesus was born, the second degree of Gemini, ruled by Saturn, was ascending12. The latter is the dominant planet of the chart, since it is not just the ruler of the solar sign, but is also conjunct to the Ascendant. The nature of this planet reasserts that Jesus has come down to earth to teach us, but also to suffer for us. In fact, the symbol associated to this degree of the Thebaic Calendar is a man who drags two prisoners, while according to the Volasfera we have an armed man who climbs a wall. The Sabian symbol instead corresponds to father Christmas furtively filling up the stockings that hang from the chimney. Here we have a clear allusion to the gift that Jesus birth represents for mankind, and that the pure at heart above all (the children that believe in Father Christmas) can understand and appreciate. In the birth chart of Jesus, the Part of Death fall at approximately the 27 of Gemini, on the cusp of the second house and therefore exactly in opposition to the cusp of the eighth-death. It is also significant that it forms a Great Cross with the opposed Sun in the eighth and with Uranus and Pluto squared to the Part itself and opposed the one to the other: a clear allusion to the type of death he would have endured. Moreover, it is Mercury that disposes of the Part, or better, the mutual reception between Mercury-Jupiter, The Son-The Father (in other words, the very aspect in the chart that represents the clearest allusion to the divine nature of Jesus). Now, lets take a look at the synastry between the birth chart of Jesus and the three conjunctions Jupiter-Saturn that have announced his coming. But quite obviously, we must start with the medium conjunction of 225 BC. We immediately notice that the axes of its solar Revolution for the year 2 BC, the year Christ was born, coincide to the degree with those of Jesus birth chart: the Ascendant of the conjunction become the MC of Jesus, the FC is the Ascendant of Jesus. As for the conjunction of 225 BC, first of all, the charts display a Stellium in Scorpio. The Ac-Dc falls in the same signs of the Ac-Dc of Jesus, a few degrees away. Uranus in the eighth of the conjunction forms a Grand trine with the Moon and with the Uranus of Jesus. The conjunction itself falls at the medium point between the Sun and Jupiter of Jesus. The Moon, lord of the eighth, falls near to the Ascendant of Jesus, and the Uranus of Jesus falls near to the FC of the conjunction. With regard to the first conjunction of 7 BC, we notice right away that the conjunction Moon-Sun falls on the Ascendant of Jesus. The conjunction itself is trine to the Venus of Jesus, is conjunct to Uranus, and falls exactly on the medium point of the Mercury-Pluto square: it therefore heavily interacts with the T square that distinguishes the birth chart of Jesus. Mercury (which announced the coming of
12

In his The 360 Degrees of the Zodiac (Capone Editions, 2000) Fulvio Mocco lists the Rulers of each Zodiac degree, and also reports the symbols associated to them by different series of monomers.

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the Son) squares the Sun of Jesus. And especially, the trine to the Venus of Jesus announces the revolutionary impact of the Gospel of Love. The second conjunction Jupiter-Saturn is exactly square to the Mercury of Jesus. Mercury is exactly opposed to the Part of Fortune of the birth chart of Jesus. Venus is at the exact medium point of the conjunction Venus-Mars of Jesus. The FC-MC axis coincide to the degree with the axis of the FC-MC of Jesus. The square MarsUranus squares the Ascendant of Jesus, forming a T square with it. The synastry with the third conjunction is no less startling. Four axes coincide perfectly; the Moon is perfectly conjunct to the Saturn of Jesus; the conjunction Sun-Mercury opposes the Jupiter of Jesus and squares his Mercury, forming a T square with them. Pluto falls on Jupiter of Jesus The Mars of Jesus falls on Antares, at the exact medium point between the Part of Fortune and the conjunction VenusNeptune. The North Nod falls on the Part of Fortune of Jesus (it too, therefore, conjunct to Algol).

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The solar eclipse that preceded the Spring Equinox of 33 AD. The Gospels tell us that Jesus was 33 years old when he died: if he was born in 2 BC, it so stands that he must have died in 33 AD. We therefore must consider the ingress of the Sun in Aries of 33 AD. We have already spoken about the eclipse of the Sun which in that year preceded the Spring Equinox by just three days and of the symbolic meaning of the event. Since we are dealing with the syzygy that preceded the Spring Equinox, it is also the syzygy of the year and as such cannot but announce the most important events of 33 AD. If anyone were still doubtful on the dates of Jesus birth and his death, he/she should reflect on the fact that, of all the years around 33 AD, this was the only one in which the Equinox was preceded by an eclipse of the Sun, which was followed, as if this werent enough, by an eclipse of the Moon that took place on April 3, 33 AD, right after the death of Jesus. As we have already mentioned, this eclipse occurred three days before the Spring Equinox, and these three days can be interpreted as a sort of symbolic prefiguration of the three days that lapsed between the death of Jesus (an eclipse of the Sun) and his resurrection (the Spring Equinox, which is the time of year when light triumphs over darkness). The syzygy squares the Sun of Jesus birth, but at the same time is trine to his Moon. To be more precise, the eclipse falls at the medium point between the conjunction to Uranus (lord of the MC of Jesus and positioned in the eleventh house) and the square to the Sun. All of these illustrate the death of Jesus (square to the Sun), but also the sudden, unexpected miracle of his Resurrection (Uranus), which was providing the final confirmation as to his divine nature, first to his disciples and then to the whole world (trine to the Moon). It is no coincidence that the eclipse falls in the ninth, conjunct to Venus and in the sign of its exaltation (the Pisces). Venus is thus the dominus or dominator of the eclipse, but is also retrograde and is in on a critical degree (0 Aries), which is also its exile. Since Venus is conjunct to the syzygy and therefore also to the Moon which rules the Ascendant, there is no doubt on the fact that Venus represents Jesus, since it is the dominus of the eclipse and on top of it all in conjunction with the lord of the Ascendant. Notice the sextile applicative between Venus and Mars that are in mutual reception; notice too, that Mars is trine to Neptune, and that Neptune is trine to the Sun-Moon-Venus. We therefore have a triangular structure formed by a trine and by two sextiles, with the Sun-Moon-Venus (Jesus who returns from the dead) that are at the medium point of the Mars-Neptune trine (his death and Resurrection). Notice carefully: Venus has not just entered in the sign of its exile, but on the contrary is exiting it by virtue of its retrograde motion, which brings it to re-enter in its exaltation, as we will see in the chart of Jesus Resurrection. Venus rules the FC (his death, his sepulcher), and its retrograde motion that brings it to come out of its exile and to enter its exaltation represents the return of Jesus from the dead, aptly pointed to by the conjunction to the eclipse itself. The other significator of Jesus is, as always, Mercury, which is once again at a critical degree (29 Aquarius) and on the verge of entering in its exile-fall, parting from the square to Mars. The other side of the coin is displayed here, in other words, the Son who sets out to taste his death. As in the chart of the Resurrection, here too, the axes fall in the cardinal signs, to point to the new beginning that this event marked for humanity.

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The lunar eclipse that took place on the day Jesus died. We have already mentioned that Jesus died on April 3, 33 AD, the day of the Full Moon that came before the celebration of the Hebrew Passover. This Full Moon was also a lunar eclipse, of which we now have to examine the chart. We first of all notice that here too, as in the chart of Jesus death, the planets draw a cross at the center of a kite: in fact, only a few hours lapse between one event and the other, so that basically, only the domification varies between the two charts. The four axes all fall on a critical degree, that is, on the last degree of the four mobile signs. With a closer look, we will notice that they are a few degrees always from the axes of the chart of the Equinox of a few days earlier, which, however, as we have seen fell in the four cardinal signs. Obviously, we cannot be utterly certain that Jesus died exactly at 3 p.m. And, nonetheless, if this were so, the particular position of the axes could bear a symbolic significance: at the time of Jesus death, something was about to reach its fulfillment, but had not yet been completely fulfilled. And, in fact, as we will see, in the chart of the Resurrection the axes again fall in the four cardinal signs, a few degrees away from the axes of the Suns ingress in Aries The lord of the eclipse is Saturn, because it rules the exaltation, the triplicity and the decan of the sign in which the eclipsed Moon happens to be, it is in mutual reception with it and it configures to it in a square. The Mars-Jupiter conjunction is in the ninth, Jupiter rules the FC, Mars rules the eighth, and Algol is near to the cusp of the eighth: the terrible death of the prophet. Notice that the anti-trail of the eclipsed Moon falls near to Mercury-The Son, which is in exile and is setting with Venus retrograde. Mercury is in exile-fall, but is conjunct to Venus in exaltation and is in mutual reception with Jupiter in the ninth. Notice that Jupiter has by now the same longitude of Sirius, and that this Jupiter-Sirius conjunction will become the perfect day of the Resurrection. At the climax of the eclipse, the Moon is about to rise over Jerusalem. Venus is still in Pisces, the sign of universal love and of the sacrifice of the Ego, the only planet in exaltation in the chart along with the Sun. It is retrograde and conjunct to Mercury-The Son, both have just set, while the Sun is it too on its way to set. The 30 of Virgo was ascending at the time of the eclipse, to which a Sabian symbol is associated that has no need for further comments: Fully bent on fulfilling an immediate task, a man is deaf to any dissuasion or enticement. A preannouncement of the Resurrection is instead represented by the Sabian symbol connected to the 12 of the Libra (the one in which the Moon was at the time of the eclipse): The miners resurface from a deep carbon mine.

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The death of Jesus We immediately notice that the axes coincide with those of Jesus birth, but inverted so that the in his death the horizontal axis becomes the one of the meridians, and vice-versa. One can notice right away that the planets draw a cross at the center of an Kite formed by a Grand trine, two sextiles, and an opposition that represents the vertical post of the cross, and which involves the Jupiter-Mars conjunction in the tenth house on one side, and Pluto in the fourth on the other. It is thought that the Kite model can also have a protective effect, and this obviously perfectly suits the event that this chart should describe: the suffering and the death of Jesus are undeniable (the opposition, which by no mere chance involves the house of affirmation and of victory and the one of lowering), but also the fact that no ordinary man suffered and died are undeniable And in fact, the kite in question is also made up of a Grand trine that joins the house of trials (the twelfth), the one of death (the eighth), and the one of stooping low, of the humiliation of the Cross that Jesus decides to face for his love of man (the fourth), It further comprises two sextiles that join the house of trials and the one of death to the house of success, of self-affirmation (the tenth): almost as if to point out that in that supreme humiliation, absolute triumph was already present in nuce (in its essence), or rather, that this triumph was being born precisely out of the humiliation, if we consider not only Jesus Resurrection, but also the importance that the values of poverty, humility, and unconditional love took on thanks to the example set by Christ. The opposition runs along the vertical post of the Cross, thus graphically representing the supreme insult and mistreatment inflicted by Earth (Pluto retrograde in the 4th) to the Heavens (Jupiter and Mars conjunct in the 10th), with Jupiter conjunct to Mars (the Passion of the Christ) at the summit of the Cross. Regulus, the star of kings, is on the cusp of the twelfth house (trials). The Sun, lord of the twelfth (trials), is in the eighth (death) together to the Lunar Node, disposed by Jupiter-Mars in Gemini (the Passion of the Son), with Mercury and Venus still in the seventh (for love of others). Neptune-sacrifice is the lord of the eighth, which is in balance between the fifth and the sixth. Its dispositor is Uranus retrograde in the twelfth, joined to the Sun and to Pluto of the Grand trine, almost as if to point to the Resurrection, and more in general to the great spiritual fruits that the death of Jesus will gift to mankind. The retrogradation of Pluto in the fourth makes us think of the imminent return from the realm of the dead. Notice too, the presence of Lilith to the Ascendant. Progressions, directions, and transits of Jesus at the time of his death As we have already mentioned at the beginning of this study, according to the majority of contemporary astrologists, planetary configurations are symbols and not causes of what happens on earth: there is therefore nothing strange in the fact that also the transits relative to the birth chart of the man Jesus may depict the various stages of his life on earth. Here we will discuss only the directions and transits relative to the time of his death. The symbolic progressions and directions of 33 AD represent both Jesus death and his resurrection. For the purpose of clarity, I keep them distinct and first list those that confirm the occurrence of his death. First of all, Saturn direct reaches the opposition of the Sun radix, Mars progressed to the counter-parallel of the Ascendant radix, Mars direct to the counter-parallel Saturn direct, Mercury progressed (lord of the Ascendant) to the counter-parallel of Saturn progress, the
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MC direct to the square of Mercury lord of the Ascendant, Pluto direct on the Vertex, Uranus direct quincunx to the Moon, the Part of Fortune direct quincunx to the Sun and opposed to Lilith, the Moon direct near the cusp of the eighth house. For those aspects instead that have to do with Jesus death or with his resurrection, when commenting on the birth chart of Jesus, we have already seen that one of the most striking aspects is the declination parallel that the progressions of the Ascendant, of Venus and of the Part of Fortune, as well as the symbolic direction of Mercury, form with the considerable parallel radix that joins the Sun, the Moon, and Mercury, and the cusp of the eighth. This is a radix aspect that involves as many as four points, and which is solicited by equally as many progressions and directions. There is therefore no doubt that we are dealing with a remarkable event that involves both death (cusp of the eighth) and resurrection (the progressions of Venus and of the Part of Fortune can only have a beneficial meaning). We can notice further that symbolic directions of the Moon and Venus are by now coming to a conjunction with the Sun, and that the direction of the Part of Death has reached the beginning of Leo, in other words, near to Regulus, the star of Kings, which is all the more weighted with significance because the Part of Death is also conjunct to Regulus in the chart of the Resurrection, and therefore also conjunct to the symbolic direction of the Part of Death of Jesus. We notice further that Jupiter direct is trine to the MC direct, that the MC direct is trine to Neptune, that Venus direct is square to Uranus, that the Vertex progressed is on Venus, that the Part of Fortune directed is on the Ascendant, and that the Moon progressed is quincunx to Jupiter progressed. For that which concerns the transits, Pluto in the seventh house clearly points to the public activity of Jesus, to his prophetic mission that had the purpose of transforming mankind. Neptune in the ninth reasserts the religious and prophetic character of his activity, which opened new horizons to human spirituality. Uranus in the fourth places the accent on his revolutionary work of innovation of Jewish religious tradition. Saturns transit in the second house instead, points to Jesus not pursuing selfish wiles, to giving up all things tied to the concept of possession in the broader sense of the word, including over his own life and his dignity, so cruelly insulted and abused on the day of his Passion. After all, Saturn at the time was by now on the cusp of the third house, thus symbolizing the great sacrifice that Jesus was about to carry out for his human brethren. Moving now to an examination of the planets, in that period Mars and Jupiter were transiting in the first house, thus pointing to Christs supreme and absolute affirmation precisely in those days when he was apparently being humiliated. Mars near the Ascendant points also to the physical and moral suffering Jesus had to endure. The Sun, Mercury, and Venus in the eleventh represent the new hope that his sacrifice opened to the future of mankind. As for the Moon, around 3 p.m. (the hour when Jesus died) it had shortly surpassed the conjunction with Pluto-death. Mars and Jupiter are trine to the MC, thus pointing to the fact that Jesus sacrifice was at the same time his supreme triumph, that is, the manifestation of his divine nature by overcoming death. The Stellium radix in Scorpio (the true hard core of the man Jesus) in that time period was being particularly solicited by the transits. But too order things out, it is best is we briefly list the most relevant of these transits. The medium point of the celestial conjunction Mars-Jupiter exactly squares the Jupiter of Jesus, with Mars that happens to be near the Ascendant. Pluto is on Mercury, lord of the Ascendant. Uranus squares the Stellium Moon-Venus-MarsNeptune: it should be noticed that it precisely squares the medium point MoonMars, while Saturn transits at the trine of the Stellium and at the exact quincunx of the lord of the Ascendant. Mercury squares Mercury radix. But, as we have
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mentioned, these are not merely the transits of Jesus death, but also of his resurrection and in fact, Neptune is trine to the Ascendant radix and Venus is precisely on Uranus.

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The Solar Revolution in the chart of Jesus in the year of his death and resurrection. We notice first of all that the Moon of the Revolution is conjunct to the Lunar Node radix, Mercury of the Revolution (lord of the Ascendant) is conjunct to the Mercury radix, and Venus of the Revolution is conjunct to the MC radix. As always happens in the Solar Revolution of the 33 years, the axes return in the same signs of the radix. The two benefits are in paran the one with the other and with Uranus and Pluto. Uranus at the FC (in wide trine to the Sun) points to the miracle of the empty sepulcher, seeing it is in paran on one side with the conjunction Mercury-Pluto that is setting (the West is the angle of death, Mercury is the lord of the Ascendant, and Pluto is the natural significator of death), while on the other side, with Jupiter that rises retrograde (the return from the dead, by virtue of which God is born), and with Venus near to the MC, lord of the twelfth house. Jupiters contrantiscion on the Moon-death is also significant. Saturn, lord of the eighth, is also retrograde, is in exile, and is opposed to the Moon in the eighth, which is in mutual reception with it. The Moon in the eighth and on top of it all in opposition and mutual reception with the lord of the eighth confirms that Jesus death took place precisely in this year. You will recall that there was also an opposition Moon-Saturn in the radix. This opposition makes Mars (conjunct to Caput) the focal point of a T-square, to point to Jesus violent death, but also to the fact that a friend betrayed him (Mars is in the eleventh house). We can also notice that Saturn-death opposes Neptune right on the cusp of the ninth. Moreover, in the last Solar Revolution of Jesus we find again the Kite structure that also appears in the chart of Jesus death and his Resurrection. Quite obviously, there is a cross at the center, with the opposition Venus-Uranus that clearly points to the miracle of the empty sepulcher, while the perfect Mars-Pluto trine points to the terrible death of Jesus. The Part of Death falls on 27 Taurus, that is, at the exact trine of the Neptune of the revolution (the miracle) and on the Saturn radix (the Passion).

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The Resurrection If Jesus died on April 3, 33 AD, it is clear that his Resurrection took place on April 5. Since the Gospel of John states that Mary Magdalene went out to the sepulcher before sunrise13, it is safe to hypothesize that when she got there, the sun was by now rising, considering also the obvious solar symbolism of Christ and of his Resurrection. The morning of April 5, 33 AD, the Sun was appearing on the horizon in Jerusalem around 5:50 a.m., and this is the time I chose to write out the Chart of the Resurrection. Obviously, we cannot be certain to the minute of the hour pointed out here for the encounter between the Risen and Mary, but the Sabian symbols would seem to confirm that the Ascendant is precisely the one I have indicated, considering the symbol associated to the 14 of Aries: A snake curls and twitches near a man and a woman. The allusion to the Original Sin from which the mortality of man ensued, the very death that the Risen has overcome with his Resurrection, is so obvious that it needs not be to commented further. Moreover, the axis Ac-Dc falls on the degree of the last lunar eclipse. Yet again, the axes of the chart involve the four cardinal signs. The Ascendant in Aries points to a new beginning: on that day, a new age for mankind was beginning. Notice how the kite is now upside-down compared to the chart of his death: the upside-down cross points to the victory over death. The houses involved by the configuration also change, because the Sun is on the Ascendant (the Resurrection), Pluto retrograde in balance between the eighth and the ninth house points to the coming forth from the dead, while Uranus retrograde this time happens to be in the fifth (life). Let us examine the matter more closely. Uranus retrograde in the fifth, lord of the eleventh and disposed by the Sun at the Ascendant: sudden (Uranus) return (retrogradation) to life (the fifth house), which ushers a new hope for the future of mankind (the eleventh house). Pluto retrograde, lord of the eighth, but on the cusp of the ninth: return (retrogradation) from death (Pluto, eighth house) by means of the Resurrection that also establishes a new religion (ninth house). Sun on the Ascendant (it has just entered the twelfth), as well as lord of the fifth (life): the miracle (the twelfth) of the Resurrection (the Sun that rises Master of the fifth). If we consider that the Grand trine of the kite takes place precisely between these planets, its significance is all the more obvious. Both the Sun and Uranus by a sextile to the conjunction Jupiter-Mars in Gemini and in the second house. What may this conjunction, that also appeared in the chart of Jesus death, symbolize in the chart of his Resurrection? We first of all notice that it is disposed by the closeknitted conjunction (perfect to the degree) between Mercury and Venus in the twelfth house, a clear symbol of the fact that by now the Son (Mercury) and Love (Venus) have become one, that entity that is manifesting itself to Magdalene in the miracle of the Resurrection, and rather, we could interpret the exile of Mercury and the exaltation of Venus as a sort of annulment, of a transfiguration of the human being Jesus-Son into a Being of Love and Light (Venus). As one can see, the very Mercury that was in its domicile in Gemini when announcement was being made of Jesus Incarnation, is now in exile-fall in Pisces, almost as if to point to the deincarnation of Jesus. The conjunction Mars-Jupiter, therefore, points to the sudden apparition of the risen Christ to Magdalene, and in fact, the second house is also
13

Gospel of John, 20, verse 1.

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associated to sight, in opposition to the eighth understood as death-darkness, an opposition here reasserted by the actual opposition to Pluto retrograde in the eighth, almost to symbolize the bewilderment of Mary at the sight of the miracle. And after all, Jupiter is lord of the ninth (the Resurrection), while Mars, dispositor of the Sunrisen Christ, is now lord of the first (a new beginning, the assertion of something): in the chart of Jesus death it was lord of the eighth. Saturn in the fourth points to the empty sepulcher. The Moon, lord of the FC (death and the sepulcher) is on the degree 0 of Scorpio: death and its defeat, considering too that Scorpio is the sign of alchemical Nigred, of the transmutation of a substance into another. can anyone fathom a more awesome transformation than a corpse into a Risen being? At any rate, the Moon, lord of the FC, at a critical degree of Scorpio and in perfect square to Neptune that rules the twelfth and disposes of Mercury-Venus (the Risen Christ), perfectly expresses the miracle of that empty sepulcher and of the apparition of the Risen that followed. But, as we have seen, the Moon can be understood as a symbol of a woman, Mary Magdalene, who has the privilege of being the first person to see the Risen Christ. It is no coincidence that Moon happens to be in the house of Others (the seventh), pointing that Mary is indeed the other to whom the Risen has manifested himself. And finally, notice that Regulus, the star of Kings that in the chart of Jesus death was on the cusp of the twelfth house (trials), is now on the cusp of the fifth solar house. Finally, Neptune on the cusp of the eleventh, being the dispositor of Mercury-Venus, points to the transformation that this event will entail for the future of mankind. The Part of Death fall around the 0 of Leo conjunct to Regulus, and its dispositor is precisely the rising Sun. The only aspect formed by the Sun is a trine to Uranus at the FC. Id say that it couldnt be any clearer, considered that Regulus is the Star of Kings.

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BIBLIOGRAPHY
LA SACRA BIBBIA BALDINI RENZO: LE PARTI ARABE, PAGNINI EDITORE, 2001 FEDALTO GIORGIO: QUANDO FESTEGGIARE IL 2000? PROBLEMI DI CRONOLOGIA CRISTIANA, SAN PAOLO EDIZIONI, 1998 MESSORI VITTORIO: INCHIESTA SU GESU, SEI EDIZIONI, 1976 MOCCO FULVIO I 360 GRADI DELLO ZODIACO, EDIZIONI F.CAPONE, TORINO, 2000 PANDOLFI-LIVI: INIZIAZIONE AI LUOGHI OSCURI DELLOROSCOPO, MEDITERRANEE, 2005 PORFIRIO: LANTRO DELLE NINFE, ADELPHI, 2006 RUDHYAR DANE: IL CICLO DI LUNAZIONE, ASTROLABIO, 1985 RUDHYAR DANE: IL CICLO DELLE TRASFORMAZIONI, ASTROLABIO, 1988

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