Moses ben Maimon (Maimonides): Philosopher, Physician, Linguist, Scholar of Judaism
April 6, 1135 NS, Cordoba, Spain, 1:00 PM, LMT. (Source: Cyril Fagan and Trial and Triumph by Macrison and Hubler.) According to LMR, Blackwell computes LAT as 12:43 PM. Died, December 13, 1204, OS, Egypt. Utilizing the testimony of eclipses, a time of 1:24:30 PM is calculated by the author and justified below.
(Ascendant, Leo; MC, most probably Taurus {or Aries}, with Mercury in Taurus conjunct the MC in the later charts; Pluto also in Taurus; Jupiter and Mars also in Taurus conjuncted; Sun in Aries in H9; Moon in Libra with Uranus and Neptune in Libra conjuncted; Venus in Pisces; Chiron in Pisces; Saturn and NN in Capricorn.)
Moses ben Maimon, a Jewish philosopher and physician (appointed physician to the court of the Great Muslim leader Saladin), was a true sage and one of the great intellects of history (evidence of the proposed third ray soul). He was also a linguist and a master of Rabbinic literature, writing fourteen Hebrew volumes, the Mishneh torah, the Rabbinic teachings in their entirety. His more popular and still current Guide to the Perplexed advises those who seek to enter more fully into the divine life. Written in Arabic, and later translated into Hebrew, Latin and most European languages, it became a most influential treatise, exerting notable influence on the history of religious thought. This work attempts a reasonable accommodation between science, philosophy and religion, and through it we can see the synthesis which characterized Maimonides’ perspective.
Using a proposed rectification of the traditionally proposed chart, we find the Aries Sun placed in the ninth house of philosophy and higher mind. The third house of “immediate mind” contains three planets (Moon, Uranus and Neptune), all in third ray Libra. The conjunction between Uranus and Neptune give potential for uniting scientific knowledge and intuition (or in esoteric terminology, occultism and mysticism). Presuming the correctness of this Leo Rising chart, Neptune becomes important as the esoteric ruler, expanding the mystical consciousness and the awareness of the divine in the midst of daily perceptions (the third house).
Mercury, esoteric ruler of the Aries Sun, is in the sign of illumination, Taurus, and conjunct the MC. This is truly a wisdom placement and, of course, contributed to his linguistic abilities, as would the stellium in the third house. His powers for mediation and diplomacy (fourth ray Mercury at the MC and mediating Libra so prominent in the third house of communication) must have been considerable. Exacting Saturn is in its own sign, Capricorn, trining Mercury within a degree. This added definiteness and accuracy to the mind and made the undertaking of great scholarly endeavors a possibility. Earth signs are well presented (Mars, Jupiter, Mercury and Saturn), assuring that knowledge would be applied. Third ray Saturn sextiling the Moon in third ray (circumspect) Libra adds caution and is a check upon impulse.
The Leo Ascendant adds brilliance, power (the “will to illumine and the will to rule”) and impressiveness to the entire configuration, making Moses ben Maimon an example of his philosophy (the Sun as ruler of Ascending Leo is placed in the philosophical ninth house). Indeed, he was and still is today one of the most respected and venerated Jewish philosophers.
As one thinks about his life, his efforts and his position in the court of Saladin, one senses the scholarly, healing, second ray as well as the third. His understanding and wisdom were deep. Moses Maimonides may be regarded as both the Aristotle and Plato of the Jewish tradition – thus blending the third and the second rays.
Physiognomical Considerations in General in the Rectification Process
a. Only a few likenesses of Maimonides exist and it is questionable how much they can be trusted. But because some of them bear similar features (though obviously created by different artists), the existence of some of those features may, perhaps, be trusted.
b. The first and second likenesses are the most revealing; the sculpture is idealized.
c. Maimonides had the Sun in Aries. While the signatures of this sign are not especially prominent in the face, the signatures of Leo are. Maimonides was born in the Leo or Sun decanate of Aries. The power of the Sun in the Leo decanate of Aries (a position which would exist no matter what the Rising-sign might have been) would be strengthened if Leo were the Rising-sign. Tradition and the work of some astrologers who have thought about the matter offer us the Leo-rising chart. Maimonides – Leonian features, as described below, strengthen the possibility that the proposed chart may be accurate.
d. The first image, especially, shows a pronouncedly Leonian nose, with the bump, high on the bridge of the nose – a feature often seen in those with strong Leo. This feature is accentuated by the presence of Saturn in its own sign, Capricorn, near one of the angles of the chart – in this case, the Vertex, considered as an angle (which, indeed, it is).
e. The first image seems more realistic than the second and is certainly more expressive. The second is more inscrutable and less living.
f. The first and second images both share something in common. We note that the eyelids in both images are thick and partially cover they eye. This thickening is found is three signs especially – Taurus, Scorpio and Capricorn. In Scorpio the lids seem to come down even further over the eye. As this feature is shared in both likenesses (trusting that they are, indeed, likenesses) they must have an astrological basis.
g. We note that there are four planets in Taurus (Mercury, Pluto, Jupiter and Mars) so Taurus is powerfully represented in Maimonides chart. What is important physiognomically is the presence of the exoteric ruler of Aries, Mars, in the sign Taurus. The influence of this Mars placement is strengthened by its close conjunction with Jupiter (adding bearing and dignity).
h. Mars and Jupiter are both placed in the Capricorn decanate of Taurus, adding, thus, gravity to the face, strengthening the thickening of the eyelids and adding the appearance of “boniness” to the nose.
i. Prominent noses of this kind (as in the first image) are given more by the first and third rays than by the second ray. Of course the astrological factors must be taken into account regardless of the underlying rays.
j. The full development of the lips (shaped similarly in both likenesses) can also, in this case, be attributed to the influence of Taurus as can the slight protrusion of the lower lip.
k. The first image, however, seems to show a chin that is not strong (one cannot be sure when working with old images such as this). If this is the case, it may be the result of the second decanate of Leo rising. That decanate is correlated with Sagittarius, and Sagittarius, in itself, is notable for weakening the chin (unless other influences contra-indicate).
l. Of the charts offered for Maimonides, one rectified chart by Blackwell offers an Ascendant in the first decanate of Leo – the Leo sub-Leo decanate. Leo itself usually strengthens the chin, if not dramatically. The standard 1:00 PM chart gives the early second (i.e., Sagittarian) decanate rising. The chart offered by the author as worthy of consideration also has the second decanate rising, but more the middle part of that decanate.
m. Given the likelihood of a Leo Ascendant, the point to determine is whether it would be the first or second decanate of Leo rising. The third decanate is unlikely due to matters of timing unfolded in the dynamic chart.
n. Given Maimonides dignified bearing and great philosophical wisdom, some involvement of Sagittarius is likely. Aries and Leo, the other fire signs, are already both represented.
o. The eyes are the “windows to the soul” and in the first image, at least, carry an expression of deep understanding. The eyes are large (even if the lids overhang slightly). This largeness comes from the combination of Leo and Taurus. One definitely sees the second ray here. The abstracted understanding of the third ray is also in evidence.
p. One should note the watery quality of the eyes (even in an image as old as the presented likeness). This moistness contributes to the expression of compassionate understanding and may be an indication of the second ray. The position of Venus in watery Pisces, however, must also be considered. It is often noted that Pisces makes the eyes watery, and Venus (exoteric ruler of the MC) is in its exalted position. Venus in Pisces has a definitely softening effect upon the entire character.
The General Appropriateness of the Proposed Horoscope
a. While accepting the approximate validity of the traditionally proposed chart with Leo Ascending, we wish to come closer to the correct Ascending degree. This is not entirely easy as the exact dates at which events occurred in the life of Moses Maimonides are often not given. Often, simply the year is given and sometimes not even that is certain. Also, references tend to contradict each other.
b. The general conformation of the chart, however, is acceptable and thus reasonable. A ninth house Sun fits for a great thinker and philosopher.
c. A stellium of planets in the third house fits for one possessed of so much knowledge (one of the “great intellects” in the history of humanity). This third house stellium, holding Moon, Uranus and Neptune also reinforces linguistic abilities, as would Mercury on the MC.
d. Given his many duties as a physician he would encounter all manner of human difficulty and suffering. The placement of Venus and medical/healing Chiron in the eighth house where hidden and painful issues are confronted is very apt.
e. Even Saturn’s placement in house five, the house of children, is appropriate. He had one child and only later in life. The higher and esoteric meaning, however, shows the Saturnian demand upon him to produce from the many gifts and talents accumulated in his causal body. Maimonides was born into a wealthy family, and even though that family wealth was lost in a tragic shipwreck, his own merit made it possible for him to rise and again become a wealthy man, both famous and respected. It could be said of him that he was a “rich young man”, in the esoteric meaning of those words.
f. The placement of Pluto in an elevated position, in the tenth house, is also appropriate, for a physician, and for one who lived through a number of life-threatening experiences (largely because of the fanatical Islamic sects and the circumstances surrounding the Crusades).
g. Maimonides was successful (as a brilliant student) in the early part of his life and recovered from family misfortunes to become successful again. The Mars-Jupiter conjunction in Taurus in the tenth house of the chart shows ambition and material enterprise. When the family fortune was lost he became (through the practice of medicine) his family’s sole provider; his father and brother had died. The Mars-Jupiter conjunction shows him adequate to the material responsibility placed upon him. He was more than a scholar (though an excellent one). He was a man of action.
The Testimony of Eclipses in the Rectification Process
a. When faced with a traditional horoscope erected for 1:00 PM and an attempted rectification by a competent astrologer (Blackwell) which moves the time of birth backwards by almost fifteen minutes, one is cautious when offering an alternative interpretation, however given the testimony of numerous eclipses (so important in the rectification process) it cannot be avoided.
b. The proposed rectified chart is erected for a time advanced from 1:00 PM to 1:24:30 PM. While this time may not be entirely correct, it does seem that the time of birth should certainly be advanced rather than taken back to a time before 1:00 PM.
c. We have only a few outstanding events to judge from, and even these are given more in terms of years than of months within years.
d. In 1148 a fanatical sect called the Almohads captured the city of Córdoba where Maimonides and his family lived. They and all Jews were faced with the grim alternative of submitting to Islam or of leaving the city. The eclipses leading up to that period as follows:
Sun SEcl (X) Tr-Tr Oct 26 1147 11:42 09°Sc12′ D
MonLEcl (X) Tr-Tr Nov 9 1147 11:43 23°Ta21′ D
Sun SEcl (X) Tr-Tr Apr 20 1148 06:09 06°Ta26′ D
MonLEcl (X) Tr-Tr May 5 1148 15:31 21°Sc15′ D
MonLEcl (X) Tr-Tr Sep 29 1148 14:43 13°Ar02′ D
IC on October 26, 1147, (an eclipse position constantly repeated at decisive times during Maimonides’ life) and another on the MC, April 20, 1148. These represent great changes in the status of the family, which had to disguise their practice of Judaism or die. A lunar eclipse in November of 1147 involves the natal Jupiter position which is also receiving a transit of deadly Pluto during that period. Two more lunar eclipses in 1148 involve Jupiter and also the Sun itself.
e. The Maimonides family left Cordoba sometime in 1159 settling in Fez, Morocco. The progressed Moon was crossing the proposed Leo Ascendant and transiting Jupiter (Jupiter a planet of travel) was transiting the progressed MC, now having entered mobile Gemini (in October of 1158).
It was going to be a trying time for the family as evidence by the position of Saturn, making transits over the IC and opposite the progressed Sun in Taurus, during the next year.
f. The family was forced to move on again in 1165 after the execution in Fez of a Rabbi with whom Moses had studied. The progressed Moon has entered Scorpio, the sign of death, and was again positioned at one of the angles, the IC.
Sun SEcl (X) Tr-Tr Dec 15 1164 22:20 01°Cp21′ D
Sun SEcl (X) Tr-Tr May 12 1165 01:05 27°Ta17′ D
Note that the first eclipse in December of 1164 falls almost exactly on Maimonides’ Vertex point of fate. The second solar eclipse falls on his Mars (ruler of the fourth house of home, which is being squared by transiting Uranus)
g. After many disappointments, the Maimonides family finally settled in near Cairo, Egypt, where they could practice their religion freely. Maimonides’ father died probably in 1166 shortly after they arrived in Egypt.
Sun SEcl (X) Tr-Tr May 1 1166 13:43 17°Ta00′ D
Sun SEcl (X) Tr-Tr Oct 25 1166 21:52 09°Sc00′ D
Sun SEcl (X) Tr-Tr Apr 21 1167 06:24 06°Ta51′ D
The eclipses for this time are eventful. The May solar eclipse of 1166 is on Maimonides progressed Sun and Pluto. The October solar eclipse is again at the IC (just as it was when the fanatics conquered Cordoba). Early in 1167, the solar eclipse is again at the MC. The progressed Moon has just been in Scorpio and so the experience of loss is present. These were life changing influences.
h. It is not confirmed exactly when his brother David drowned in the Indian Ocean, taking with him the family fortune and financial hopes for the future, but it was not too long after the father passed away. If we focus on the end of 1167 we shall see some quite dangerous aspects focussing at the IC, but perhaps they applied to other family matters.
We note the position of transiting Chiron at the IC and the SA directed Moon also at the IC. This Moon moves only one degree a year and signals some family crisis.
i. Some accounts (probably the most reliable) trying to determine the date of David Maimonides death, focus on 1169, discussing a letter written by David to Moses from India, and dating that letter (written shortly before the departure of his boat) from 1169. There are astrological reasons to support this point of view. The following four solar eclipses show Maimonides’ brother under stress and the spectre of death active.
Sun SEcl (X) Tr-Tr Sep 3 1168 13:43 17°Vi29′ D
Sun SEcl (X) Tr-Tr Feb 28 1169 19:11 16°Pi59′ D
Sun SEcl (X) Tr-Tr Aug 24 1169 04:28 07°Vi07′ D
Sun SEcl (X) Tr-Tr Feb 17 1170 19:40 05°Pi48′ D
The cusp of the third house is governed by Libra ruled by Venus. Venus in this case represents the brother, and, in Moses Maimonides chart, is placed in the eighth house of death. Needless to say, Pisces in the eighth house can be reasonably associated with death by drowning.
The first solar eclipse in September of 1168 is opposite Venus and fairly close to the proposed progressed Ascendant in Virgo. The next solar eclipse in February of 1169 is on Venus and more or less on the proposed progressed Descendent in Pisces. The solar eclipse of August 1169 opposes Chiron which is place at 9°Pisces27′. Chiron, the planet of wounds is reasonably close to Venus, ruler of the third house of “brothers and sisters”, and is being activated by eclipses. The solar eclipse of February 1170 is on Chiron. These eclipses are serious enough but are made moreso by the presence of Uranus transiting both the eighth house cusp and natal and progressed Chiron – from approximately March, 1168 to November 1169. This transit is especially ominous since Uranus (planet of suddenness) is natally place in the third house of “brothers and sisters” next to Neptune, reasonably the planet of “drowning”, and inconjunct to Venus in the eighth house of death (ruling his brother). A chart erected for early 1169 shows some of the important configurations:
Note the solar eclipses, the position of transiting Uranus, transiting Chiron on Ceres in the fourth house of home, and the square of death-dealing Pluto to natal Venus (his brother) – a square which becomes exact at various times during 1169. We can see the great responsibility falling upon Maimonides with transiting Saturn at the seventh house cusp, and also the reason for rather suddenly undertaking the study of medicine – sudden Uranus is transiting Chiron (a powerful medical planet in Pisces, with its undeniable connection with medicine).
All these indications are rather more impressive than the ones which would have seen Moses Maimonides’ brother’s death in 1167.
j. Following the death there was one year of complete depression, almost prostration. This can partially be seen in the square of transiting Pluto to Venus (the light), exoteric ruler of the tenth house and exoteric dispositor of Mercury (the mind). The depression probably lasted while the progressing Moon was in isolative Capricorn, and began to lift sometime in 1170 when the Moon moved into more associated Aquarius. A change of profession was necessary in order to support Maimonides’ family including the widow and children of his brother. The practice of medicine was seen as the answer and Chiron by SAD was beginning its conjunction of the natal Sun during 1171 as his approach to medicine was clarifying.
k. By August 1171, Maimonides already had been appointed head of the Jews of Egypt (according to one account). We do not know what leadership role he actually acquired but there was clearly an elevation. We note that on August 3, 1171, there is a solar eclipse almost exactly on the proposed Ascendant indicating a great rise in status.
Sun SEcl (X) Tr-Tr Aug 3 1171 11:33 16°Le36′ D
Sun SEcl (X) Tr-Tr Jan 27 1172 03:06 13°Aq32′ D
Some accounts have said that 1171 was also the year in which Maimonides began his work as physician to Saladin and his son, but this is almost certainly too early. Accounts concerning these important happenings differ from source to source and so cannot be accepted without reservation simply because they are printed.
j. By 1177 (according to some accounts) Maimonides had completed his magnum opus, the Mishna Torah and had also been appointed the Chief Rabbi of Cairo. A more precise description of the role he assumed says he was appointed the nagid (leader) of the Fostat Jewish Community.
We note above that transiting Uranus is on his natal Sun and there is also a solar eclipse on the natal Sun – powerful indeed. As well, transiting Jupiter (rewards and culminations) is conjuncted to his progressing IC, showing his new community role. SAD Saturn was also reaching his seventh house cusp giving new responsibility.
k. One seemingly reliable account describes how fame as a physician came to Moses Maimonides. It came after 1185 when he was appointed one of the physicians to al-Fadil, who had been appointed vizier by Saladin and was virtual ruler of Egypt after Saladin’s departure from that country in 1174. After than his fame began to spread.
This account squares very well with the astrological indicators as the following eclipses for 1185 and early 1186 show:
Sun SEcl (X) Tr-Tr May 1 1185 14:04 17°Ta24′ D
Sun SEcl (X) Tr-Tr Oct 25 1185 05:05 08°Sc42′ D
Sun SEcl (X) Tr-Tr Apr 21 1186 06:06 07°Ta13′ D
Selecting the date of June 1 1185 we can see a remarkable gathering of events which should be sufficient to confirm the proposed chart as valid.
There is a Chiron return emphasizing the medical profession. There is again the same important eclipse on the IC in Scorpio in October, 1185, and transiting Jupiter is crossing the Ascendant. As well SAD Venus has been crossing the MC or career point and is still within a degree of the proposed MC. All this shows us we are very close to an accurate chart.
l. We will consider one more date to show the reasonable validity of the attempted rectification in which the time 1:24:30 PM is chosen. We will focus on the Moses Maimonides date of death, December 13, 1204. The pertinent eclipses are as follows:
Sun SEcl (X) Tr-Tr Apr 2 1204 03:41 19°Ar19′ D
Sun SEcl (X) Tr-Tr May 1 1204 13:36 17°Ta46′ D
Sun SEcl (X) Tr-Tr Sep 25 1204 05:36 09°Li07′ D
Sun SEcl (X) Tr-Tr Oct 24 1204 17:51 08°Sc37′ D
The line-up of influences is just tremendous. The April solar eclipse is on his natal Sun. The May solar eclipse is conjunct his Pluto and SAD Chiron which is conjunct his natal and progressed Pluto. Transiting Saturn is conjuncting the MC and transiting Uranus is transiting the proposed Ascendant. There is also a solar eclipse on his Libran Moon. Finally, a solar eclipse, which has shown up three times earlier at important times in his life (as detailed above), again appears conjuncting the IC (this time in October 1204 at 08°Scorpio37′, less than two months before his death). The author considers these alignments impressive and decisive for the accuracy of the proposed rectification.
Note that the important solar eclipse of April 2, 1204 is not shown on the chart form.
m. Moses Maimonides was known to have said “Astrology is a disease, not a science”. Moses Maimonides, Hilboth Tshuvah (Laws of Repentance), ca. 1195. There is a special irony in this statement, considering how clearly astrological cycles map some of the most important happenings of his life.
Some Further Astrological Considerations
a. The Aries energy and the Leo Ascendant contributed to the authority which Moses ben Maimon developed, not only in his own era but for the centuries which followed.
b. These two influences also inspired his ambitious undertakings – performed in the name of synthesis. Here we see the third degree at work, and the attempt to see as from the “mountain top”. All three first ray signs (Aries, Leo and Capricorn) are tenanted or rising, and thus the principle of synthesis is present.
c. At the third degree, the initiate is entering the world of true being. Aries (the fire sign representing the monad) facilitates this entry (and Leo and Capricorn support it). Maimonides entered the world of being (the true world of “God”) through the use of the “apophatic” method. The term apophatic comes from the Greek term for “denial”, and this method of coming to know God involves approaching God by denying everything that God is not. Thus, Maimonides wrote: “God has no positive attributes …the negative attributes of God are the true attributes”. This approach closely correlates with the Upanishads and the best teaching of the Trans-Himalayan Wisdom.
d. When one thinks of Moses Maimonides, one thinks of the “golden light of wisdom” and the “light of the soul”, and finds an avenue for its expression in the golden light of the Ascending sign Leo.
e. The conjunction of Uranus and Neptune opposing the Sun represent the antahkarana, and the manner in which the triadal consciousness was free to infuse the personality consciousness represented by the Sun. Maimonides (though his terminology would have differed) was both a mystic and an occultist, and yet (under the third and fifth rays) a rationalist – anticipating by almost 500 years the Age of Reason.
f. The presence of Uranus and Neptune in the third house bring triadal awareness into the realm of ordinary perception.
g. Neptune is the esoteric ruler of his Leo Ascendant and Uranus the hierarchical ruler of his Aries Sun as well as the veiled hierarchical ruler of the Leo Ascendant. We can see here the opportunity to blend both the heart center (Neptune) and the heart-in-the head (Uranus/Neptune opposing Vulcan, which is necessarily in Aries). (Uranus is correlated to the entire head center, Neptune and Vulcan to the heart-in-the-head, and Vulcan to the seven major head centers.)
h. The Libran Moon must have contributed tremendously to his equanimity under very stressful circumstances, and his ability to be diplomatic in situations which were dangerous for most Jews in the Arab world. We can hypothesize that Uranus was planet veiled by the Moon, especially since Uranus is in the sign which it esoterically rules (Libra) and is reasonably close to the Libran Moon.
i. We see from this Uranus/Neptune conjunction in Libra that Maimonides was interested in reinterpreting the Jewish Law to create better human relations both within Judaism and in relation to other religions and cultures. He was a bridging individual.
j. The Libran planets also contribute to his sense of moderation. Aries and Leo together are not usually signs of moderation. Egotism is always a danger. But it appears that Maimonides had transcended those tendencies and was capable of balancing egoistic urges with the light and love of the soul emanating from warm-hearted Leo, and the testimony of the spiritual triad associated with Libra and with two synthesizing and triadally related planets conjunct in Libra.
k. Being strongly influence by Aries and Leo he had no hesitation to undertake major acts of scholarly synthesis and reinterpretation. Uranus opposing the Sun confers originality (the aspect of his nature that was non-traditional). He absorbed much into himself and presumably offered more enlightening perspectives (Mercury in illuminating Taurus, reconstructive Uranus opposed the Sun, buddhic Neptune opposed the Sun) than were available at that time. Certainly he provided voluminous scholarly material for the students of many centuries following his own.
l. Maimonides was a great scholar. He gathered into himself an entire oral tradition and codified it. He must have had great organizing power, conferred in part by the position of structuring Saturn in organizational Capricorn in a harmonious trine to illuminative Mercury in Taurus.
m. The “treasures” of the Jewish Tradition were his to access. His four Taurean planets put him in touch with those accumulated treasures. He was eager to gather them and set them into a form at once more accessible, more useful and more illuminating.
n. His projects were immensely ambitious – especially for an individual so beset by mundane demands – the demands of a busy physician with many patients. The Mars/Jupiter conjunction signals his ambitious approach to the acquisition of knowledge (Taurus) and wisdom (Taurus).
o. Judaism is ruled by Virgo in its soul nature and Capricorn in its personality nature. Also the Jewish people, by choice, have never really entered the Age of Pisces and still emphasize the symbolism of the Age of Aries under the “Ram” or “Sacrificial Lamb”. If we examine Moses Maimonides’ astrological chart we shall see that two of the three signs important in Judaism are powerful in his chart – namely the Sun in Aries and Saturn (the planetary “god” of the Jews, in Capricorn, the sign of the personality of the Jewish People).
p. Interestingly, Virgo (the sign given by the Tibetan as representing the soul of the Jewish People) is not represented except through the second decanate of Taurus (Virgo-ruled) in which Pluto is placed. However, Pisces is very well represented, and Pisces was the sign, so powerful during the last two thousand or so years, under which the Christian Religion developed. Venus is exalted in Pisces and thus extremely powerful (especially for highly developed souls) representing that high form of love which many traditions call the “Love of God”. It is interesting that Maimonides’ “Guide to the Perplexed” served as a kind of ecumenical “bridge” to other religions of the Piscean Age, including the Christian Religion. While Moses Maimonides represented the peak of Jewish thought during the Middle Ages, he possessed a universalism which made him and his thought relevant to a number of religious and philosophical approaches. Once could say that he facilitated the bridging of Judaism into the Age of Pisces, attempting to bring about reconciliation between Jews, Christians and Moslems.
q. The power of Venus and Chiron both in Pisces and both in the eighth house has been somewhat mentioned. It is clear the Moses Maimonides was a physician who expressed the soul in his ministrations to his patience. This is probably what gave him his remarkable touch, his fame and the trust that was accorded him by both Moslems and Christians alike. At one point he was invited to be the personal physician to Richard the Lion-Hearted; he wisely declined. His ministrations to the members of Saladin’s court (and especially to the members of the royal family) are well known. As a skillful and compassionate physician he served the adherents of three great religious groups.
r. These two planets in the eighth house of human suffering, must have been an extraordinary conduit for the second ray energy. His patients must have felt at times that they were in the presence of “God’s Love” itself. Venus and Chiron both have significant second ray components and Pisces is, archetypally, the most representative and powerful of the three second ray signs (though Virgo holds that position temporarily and presently).
s. If we look for the conduit for the monad in the astrological chart, we shall have to look for the heliocentric position of the Sun. It will be placed in 15°Libra35′, and it is conjunct transmutative, transformative, transfigurative Uranus.
t. Libra is a sign, ultimately, in which divine love and understanding are expressed. We see how often Maimonides offers guidance in the field of “Right Human Relations”. He is fond of codifying rules or of systematizing them from what he understands – such as, for instance, the eight points in the “Golden Ladder of Giving” as presented below.
u. If, as the author hypothesizes, the monadic ray of Moses Maimonides is the second Ray of Love-Wisdom, it would have an excellent point of expression in this Libran “monadic point” or “Earth point”. The high realizations of the spirit and spiritual triad would be translated into clear and golden precepts for right thought and action with respect to one’s fellow men. In this way, Moses Maimonides can be understood as a true servant of the Spiritual Hierarchy of our planet, which even now is a “society” a “field of energy” or “point of tension” through which certain great souls (who were once the great souls of Judaism) are now expressing. Numbered among these souls would be (if the Tibetan’s presentation of truth is to be credited) – King Solomon, Joshua, Saul of Tarsus, Hiram Abiff (the chief architect of King Solomon’s Temple) and perhaps even Moses.) The connection between Moses and Master M. invites exploration.
The Fixed Stars in the Chart of Moses ben Maimon
a. Some of the contacts made in this regard are most suggestive. If an individual is approaching the third initiation or has achieved it, the stellar realm has particular significance, for the third degree is a solar degree and the Sun is a star.
b. Considering Maimonides’ relationship to the collating and codification of Jewish Law, the close parallel between Regulus the “Law Giver” and the planet of thought, Mercury in illuminative Taurus is an important position.
c. The Moon is contraparallel to three powerful stars – Betelgeuse, Altair and Procyon. These contacts would provide a great incentive, even urgency, to raise the lunar nature.
d. Mars in Taurus is conjunct Aldebaran and opposes Antares. Mars has a particular relation to the Aldebaran/Antares Axis which represents the Taurus/Scorpio Axis which Mars expresses. (cf. Esoteric Astrology 50) Aldebaran is a great star of lighted integrity, the “leader of the heavenly hosts” This would intensify Maimonides’ sense of mission – for the light of wisdom, for Aldebaran in the “Eye of the Bull”.
e. Saturn is closely conjunct Rukbat, increasing the stability of his stance. Rukbat is in the Archer and relates to the stability required to shoot the arrow with accuracy.
f. Pluto is conjunct deadly Algol. This probably represents the bloody period of the Crusades through which the Christian and Moslem world were passing at the time, and the danger ever present. It is a sign of death.
g. Chiron is opposed to Denebola, demanding sacrifice in order to practice the art of healing.
h. The North Node is closely conjunct Altair, the Eagle, indicating the injunction to soar. And, as a soul, he did, indeed.
i. The MC is parallel Aldebaran, showing Maimonides’ dharma as a “light-bringer”. This is the star of St. Michael (at least in Christian terminology) and makes of Maimonides a leader representing “heavenly forces”.
j. The maligned and difficult star Scheat is closely parallel the Anti-Vertex – a point hypothesized to indicate the power to act with freedom – unbound by karma. Scheat is a star of great intelligence and originality, conferring unusual perceptions. It is clear that Moses Maimonides chose to undertake his brilliant scholarly work from a unique perspective of deep and penetrating understanding. This energy of this star, rightly used, would serve the implementation of what was clearly an initiatory task.
The Question of Rays
The more one studies Maimonides (and it would be a life work to do so), the more one sees in him a profound benevolence and benefaction. He is a philanthropist in the true sense of the word – not just one who gives money and support, but one who loves his fellow man.
There is such a mixture of the second and third rays that it is difficult to distinguish them. Maimonides was an inspiration to such great thinkers as Spinoza and Leibniz, both of whom are presented in these astrological studies as possessed of a third ray soul and second ray personality. In the case of Spinoza however, a primarily second ray monad is suspected. This may well be the case for Maimonides.
Some people are easily identified as predominantly upon the second ray and some as easily identified upon the third. But there are also those who overlap the two, and Moses Maimonides seems to have been one. As a great thinker and philosopher, who even at an early age displayed an astonishing versatile intellect, he clearly represented the intellectual qualities of the third ray soul. But he was certainly an initiate of significance, and presumably would have been able to access the monad to some extent. Was this monad on the second ray of Love-Wisdom? Surely love and wisdom permeate much of his writing and in true second ray manner he is great teacher – in fact, a “guide to the perplexed” (the name of his most famous and widely distributed book).
The second ray may have been present in the personality nature as well. The second ray placement would have given him the great patience required for his scholarly and philosophical writings, usually projects lasting many years. The third ray would have made him at home with all types of knowledge, giving him the same type of universalism in the field of knowledge as an Aristotle or a Leibniz. There was, as well, so it would seem, some influence of the seventh ray at the personality level, for he appears a highly principled and organized individual and he was constantly codifying and commenting upon Jewish Law and codes of conduct (frequently the focus of the seventh ray). Both Aries (his Sun-sign) and Saturn (placed in Capricorn) confer the seventh ray, and Libra (holding three important planets) is the seventh sign and thus resonant with the seventh ray.
At his stage of development (presumably and justifiably the third initiation), the lower mind is infused by soul energies, triadal streams and even monadic influence. In the clarity of his thought, however, we find the fifth ray of truthful clarification, and, so it would seem the first ray is present as well, giving the tendency to state principles, to speak in aphorisms, to guide and to lead.
The astral body appears to have been upon the second ray of love-wisdom, and the etheric-physical body upon the seventh raya good placement for a physician.
A hypothetical ray formula would be: Two 3 2/7-5/1 2 7.
It is possible that the soul and monadic rays could be reversed, in which case the personality would be more on the seventh ray than the second.
Life Purpose
Moses ben Maimon (Maimonides) was one of the great geniuses produced by the “Genius of the Jewish People” It was his task to gather together the teachings of Judaism and give those a new (Aries) and yet traditionally acceptable (Capricorn) presentation and interpretation – one that would clarify and synthesize its true nature and yet be capable of showing its points of contact with other great religions and philosophical systems, without, however, compromising its essence. Below are given the Thirteen Articles of Faith compiled by Maimonides from Judaism’s 613 commandments found in the Torah.
The Thirteen Articles of Jewish faith are as follows:
1.Belief in the existence of the Creator, be He Blessed, who is perfect in every manner of existence and is the Primary Cause of all that exists.
2.The belief in God’s absolute and unparalleled unity.
3.The belief in God’s noncorporeality, nor that He will be affected by any physical occurrences, such as movement, or rest, or dwelling.
4.The belief in God’s eternity.
5.The imperative to worship Him exclusively and no foreign false gods.
6.The belief that God communicates with man through prophecy.
7.The belief that the prophecy of Moses our teacher has priority.
8. The belief in the divine origin of the Torah.
9.The belief in the immutability of the Torah.
10.The belief in divine omniscience and providence.
11.The belief in divine reward and retribution.
12. The belief in the arrival of the Messiah and the messianic era.
13.The belief in the resurrection of the dead.
Read with the understanding that “Torah” is a true revelation of a portion of the “Secret Doctrine” (i.e., the revelation of the Ageless Wisdom), these Articles can be seen as universal and in accord with the teachings of the Spiritual Hierarchy as presented through the Trans-Himalayan Lodge.
It is clear that Moses Maimonides was not only a great Jew but a great human being. It is the author’s distinct impression that the spirit of his works when combined with the spirit of the Kabbalah can be used to present Judaism’s best contribution to the emerging Aquarian Age.
Quotations by Moses Maimonides
“Anticipate charity by preventing poverty; assist the reduced fellowman, either by a considerable gift, or a sum of money, or by teaching him a trade, or by putting him in the way of business, so that he may earn an honest livelihood, and not be forced to the dreadful alternative of holding out his hand for charity. This is the highest step and the summit of charity’s golden ladder”. (Here we see the strongly charitable second ray blending with the practicality of the third.)
“Teach thy tongue to say “I do not know.” – and thou shalt progress”. (We see here the humility of the scholar – one who realizes how much there is to know and how little is known.)
“Medical practice is not knitting and weaving and the labor of the hands, but it must be inspired with soul and be filled with understanding and equipped with the gift of keen observation”. (This statement shows a profound second ray and with it the fifth. In his medical practice he was considered a rationalist.)
“The soul is subject to health and disease, just as is the body. The health and disease of both … undoubtedly depend upon beliefs and customs, which are peculiar to mankind”. (Here a psychologist is speaking – one who understands the soul and the influence of civilization and culture upon it.)
“The risk of a wrong decision is preferable to the terror of indecision”. (This maxim shows Maimonides as practical executive.)
“Anticipate charity by preventing poverty”. (This is another maxim worthy of Benjamin Franklin. The seventh ray is expressed in this crystallization of common sense.)
“The indulgence of sexual intercourse is one of the requirements for the maintenance of health, providing that there should be adequate abstinence between periods of indulgence, so that no noticeable enfeeblement or weakness ensue; rather one’s body should feel [better] than before the act.” (circa 1190) (Here he writes as a practical physician. Once can, however, sense the prudential aspect [Saturn in Capricorn] associated with the seventh ray with its respect of rhythm and cycles.)
“It is prohibited to kill an animal with its young on the same day, in order that people should be restrained and prevented from killing the two together in such a manner that the young is slain in the sight of the mother; for the pain of animals under such circumstances is very great. There is no difference between the pain of man and the pain of other living beings, since the love and the tenderness of the mother for her young ones is not produced by reasoning but by feeling, and this faculty exists not only in man but in most living things.” (Great compassion is here shown, Venus in Pisces. The second ray and the seventh of law are here expressed. We sense his Saturn in Capricorn.) “The service of God is not intended for God’s perfection, but for our own.” (This is a statement of humility coming from one who understanding the process of gradual human perfecting.)
“It should not be believed that all beings exist for the sake of the existence of man. On the contrary, all the other beings too have been intended for their own sakes and not for the sake of anything else.” (The Tibetan speaks of humanity’s selfishness and its anthropomorphism. Maimonides takes the decentralized position which sees from a more planetary perspective. (This is the signature of the third degree.)
On his busy life:
“I have to visit the Sultan and his family every day to ask after their health, and to attend on them medically, if necessary; when I return to my house I am consulted by so many sick persons, that I can scarcely find the time to eat my meals; on Sabbath the members of the congregation come to talk about religious matters; although, therefore, I should be glad to see you, my friend, I do not expect to get time for much conversation.” (We see the blend of the second and third raystremendous responsibility undertaken for humanity and the activity required to undertake it.)
“Astrology is a disease, not a science.” Hilboth Tshuvah (Laws of Repentance), ca. 1195 (Well, what can one say?)
The Golden Ladder of Giving
1. To give reluctantly, the gift of the hand, but not of the heart.
2. To give cheerfully, but not in proportion to need.
3. To give cheerfully and proportionately, but not until solicited.
4. To give cheerfully, proportionately, and unsolicited, but to put the gift into the poor man’s hand, thus creating shame.
5. To give in such a way that the distressed may know their benefactor, without being known to him.
6. To know the objects of our bounty, but remain unknown to them.
7. To give so that the benefactor may not know those whom he has relieved and they shall not know him.
8. To prevent poverty by teaching a trade, setting a man up in business, or in some other way preventing the need of charity.
(This is simply a beautiful statement combining the testimony of all his rays – the generosity of the second, the practicality of the third, the classificatory nature of the fifth, the sequentiality of the seventh. It is written out of the fulness of the Leo heart and the charity of Venus (the Solar Angel) in Pisces.
Oath of Maimonides
“The eternal providence has appointed me to watch over the life and health of Thy creatures. May the love for my art actuate me at all time; may neither avarice nor miserliness, nor thirst for glory or for a great reputation engage my mind; for the enemies of truth and philanthropy could easily deceive me and make me forgetful of my lofty aim of doing good to Thy children.
May I never see in the patient anything but a fellow creature in pain.
Grant me the strength, time and opportunity always to correct what I have acquired, always to extend its domain; for knowledge is immense and the spirit of man can extend indefinitely to enrich itself daily with new requirements.
Today he can discover his errors of yesterday and tomorrow he can obtain a new light on what he thinks himself sure of today. Oh, God, Thou hast appointed me to watch over the life and death of Thy creatures; here am I ready for my vocation and now I turn unto my calling.”
