1

2
3







A MESSAGE TO US ALL

With thanks to the friends
who have helped me on my way
throughout the past decade or so.
There are many, but they include Sandy for his generosity, which
involved a skiing holiday and a comfortable bedroom for a long time;
Chris for his kindness in very difficult times;
Lynne for her encouragement; Meredith for her patience and assistance;
and, most important of all, Isabelle Chatfield, who has been a constant
and vital source of humour, close friendship, faith and security for many
important years.
4
5


A MESSAGE
TO US ALL

















David Cammegh


SEVEN STAR BOOKS
6
Copyright David Cammegh 2011


Published by Seven Star Books,
Great Britain
www.davidcammegh.org

















The right of David Cammegh to be identified as the author of this
work has been asserted in accordance with sections 77 and 78 of
the Copyright, Designs and Patents Act 1988. All rights reserved
worldwide.
No part of this book may be reproduced or distributed,
transcribed, translated into any spoken or computer language or
transmitted in any form whatsoever without prior written consent
of
David Cammegh - contact: david@davidcammegh.org.



7






)URPWKHEHJLQQLQJWRWKHHQG


And the LORD said, Behold, the people is one,
and they have all one Ianguage, and. nov
nothing will be restrained from them which they
have inagined lo do. and fion lhence did lhe
LORD scatter them abroad the
face of all the earth.
Genesis 11: 6-9


Al lhis I leheId. a gieal nuIlilude. of aII
nations, and kindreds, and people, and tongues,
stood before the throne, and before the Lamb,
clothed in white robes, and palms
in lheii hands.
Revelations 7:9
8
9

Ccn|cn|s.


Introduction............13
1. True Astrology and the Divine ....17
2. Messages from God.........25
3. Following the Divine Pattern.....29
4. True Marriage and True Priests...33
5. Fathers and Mothers and
their Proper Roles.........39
6. From Babel to Standing
Before The Divine.........49
7. More on Masculine and Feminine and
Mothers and Fathers..........53
8. Wicked Witches and the Dangers of the
Moon and Venus..........61
9. Venus, True Spiritual Love, a Problem in
Some Areas of Christianity......71
10. Hell and the Suffering in Existence and
the Rod and Staff of Faith......77
11. The Roles of Parents and Children...85
12. Different Genders Different Roles.91
13. True and False Limitations.....99
14. Schools, Children and Teachers...105
10
15. The Purpose of Education.....111
16. The Funding of Education and More on
Education - Secondary Schools and
Universities............119
17. True Government,
Mars and Saturn..........127
18. Democracy, the Parts and the Whole and
Voting Age.............133
19. True Government,
Mars and Saturn..........141
20. God, Religion and the Nation.....145
21. Messengers of God, Equality, The Holy
Spirit and the Fifth House.......151
22. Defence, Police, Government, Saturn and
Mars..............157
23. Divine Justice, Rule of Law the Judicial
System.............161
24. Crime and Punishment.....163
25. Death Penalty..........167
26. Black and White and the Bog....179






11



12
13
Introduction.
_____________________


The world is lost in a way that it has never been
before.
The only way forward with regard to this difficult
situation comes in four parts: first, to identify that we
have problems and what those problems are; second,
to understand that there is a natural order that we
must follow; third to find clues to the solutions in that
natural order; and fourth to apply those solutions.
If we follow these stages we all begin to advance in
the right direction.

One of the root causes of the problems in the world
now is that there is a wide gap between the true
meaning of spiritual teachings and what we take as
their meaning today. This has led to confusion and
therefore doubt, which has in turn caused people to
turn to the secular realm for answers, so that people
pay more attention to their immediate worldly
desires for answers, no matter how wrong or
misleading they may be. Of course, such a material
approach to human problems is a castle in the sand;
for nothing in the secular world lasts forever, at least
not in how we might want it to.
In the context of their associated cultures and
nations, if run properly, the true religions would be
the bastions of good and happy living in the world:
14
they would provide us all with insight that helps fill
all people with Life and happiness.
It makes sense then that the original meaning
behind the true religions must once again be re-
ignited, so that they can serve their true purpose and
help us to begin to walk in step with The Divine as
best as we can in this imperfect world.
It is the purpose of this book and, I suspect, others I
shall write in connection with it, to begin to help
return true religions back into this world and their
associated peoples as they are meant to be, and in
other ways lead the way to a correct order in this
world.
Only when we have started this important task, and
made the necessary changes, will we be ready and
prepared to 'stand for inspection, as it were.
That is, unless we make an effort once again to walk
in step with The Divine, and therefore to treat it with
the respect and understanding it deserves, we shall
miss the time of our fulfilment and all it has to offer;
which means that we shall be forced to shoulder a
tremendous burden until we do.
This book is based in the principles found in the
book, The Astrology of God.




15
16
17

1.
_____________________

True Astrology and the Divine


It is time for everything to be in its place.
It is time for everything to be as it should be.
It is time for everything to be true to what it is.
It is time for the world to raise itself up and to enjoy
the fruits of millions of years of effort.
It is time for all these things: the time is ripe and we
must seize the day.
But where can we look to find the path we should
take?
How can we know how things should be?
How can we be true to what we are?
How can we be true to ourselves without some
abominable self indulgence?
Indeed, who are we?

The clues to the answers of these questions are all
around us; and, whilst many can be found in nature,
in our families and the in context of our lives, the
most important clues are in the firmament.
They are in the planets.
They are in the majesty of the universe.
18
This is not a new idea. The meaning of our
surrounding universe has always been a source of
Divine Truth.
Consider the Bible:
And Gcd said, |c| |ncrc oc |nc |ign|s in |nc firmament of
the heaven to divide the day from night; and let them be for
signs. (Genesis 1:14).
Tnc ncatcns declare the glory of God; and the firmament
sheweth his handywork. Day unto day uttereth speech, and
night unto night sheweth knowledge. There is no speech
ncr |anguagc, uncrc |ncir tcicc is nc| ncard (Psalm 19: 1-
3).
Also, in St. Matthew we hear of the three wise men
(astrologers) who Herod consulted to find out
'diIigenlIy vhal line lhe slai |Slai of elhIehenj
appeaied so lhal he couId find oul vheie }esus vas
and so be able to kill him.
Significantly, it was the wise men who were
amongst the very first to set eyes on Jesus in this
world. This meeting is symbolic of the fact that
astrology (when properly understood and applied) is
meant to lead us to the Divine, and teach us to 'kneel
before the Divine, or to help us find our position
within a vast and wonderful eternal whole, who is
God.

If we look at the Koran we see that the stars and
planets can help those who go astray from the Truth.
The wanderers are told that lc ui|| sncu |ncn Our
Signs in the universe, and also among them their own
sc|tcs.
19
In other words, he who is lost will have his true self,
which is Divine, revealed to him with the help of the
'Signs in lhe univeise.

If we go back a few thousand years we have religious
men - some of the forefathers of astrology - real
astrology - looking up from their ziggurats at the
firmament, which they considered to be the 'Face of
the Divine.
Clearly this was a good past-time, for it was a
correspondence with Truth.
In time these men noticed a correlation between the
heavens and what happened on earth. This was
hugely important: if you could understand the
alphabet of the stars you could see that what was
above reflected what was happening below and vice
versa, hence lhe concepl of 'as alove so leIov, oi
'heavens niiioi.
And so, astrology - the study not just of the
physical cosmos, but also the meaning of the cosmos -
was born.

Note that what is above reflects what is below, not
what is above causes what is below. The planets and
constellations cause nothing.
They merely reflect what is. So there is no causal
physics involved: instead, in astrology, the important
thing is not so much the physical cosmos as the
meaning of the physical cosmos.

20
Once the ancient astrologers had unravelled the
connection between the celestial bodies and what
happened on earth they used it at a national level.
That is, they used astrology in relation to harvests,
famine, droughts, rain, war, births and deaths of
kings and so on. It was only a long time after that
astrology filtered down to the individual astrological
chart, or individual horoscope, which means map
(scope) of the hour (horo).

Astrology works.
That is, when in the right hands and when treated
with the respect it deserves, it can predict events very
accurately indeed.
Testimony to this is the fact that it was practiced for
thousands of years by some of the cleverest men, and
continues to be so, although I suspect there are far
fewer now who can match the calibre of the original
practitioners.

Famous users of astrology throughout history
include, Julius and Octavian Caesar (plus all the
successful Roman emperors), Isaac Newton, Charles
de Gaulle, Ronald Reagan, Boris Yeltsin and many
others including Sir Winston Churchill.
Some say that Churchill was associated with
astrology because he was told Hitler used it and so
wanted to second-guess Hitler.
But I suspect that Churchill was a man who would
most probably have agreed with Hamlet when
Hamlet told Horatio,
21
Tncrc arc ncrc |nings in ncatcn and car|n, Hcra|ic,
Than are dreamt of in your philosophy.
I say this because it is well documented that Sir
Winston Churchill had conversations with his long
deceased falhei, oi his falheis appaiilion. He is also
one of those from the voiIds highest echelons who
has seen Iiesidenl LincoIns ghosl al lhe White House
in Washington.

I certainly would not have practiced astrology for so
long if it could not predict events or situations.
But this is not what astrology is for.
We only need to consider the divine origins of
astrology to identify what it is really about.
So, astrology is not about prediction - certainly not
fortune-telling - anywhere near as much as it is about
the significance of the fact that we can use it for
predictions, or that there is a definite acausal
connection between what happens in your life and
what is above in the heavens.
Most important, when you become versed well
enough in lhe neaning of lhe ceIesliaI 'signs you aie
able to identify a definite Divine Pattern - lhe 'Iace of
lhe Divine. Hence, in astrology, the Ninth House is
known as 'The Road lo Cod and conceins lolh
astrology and religion.
Clearly, if we emulate this Divine Pattern as
ieveaIed ly lhe 'signs we will be 'vaIking in step
with the Divine - we will be doing things as they
should be done; we will be doing what we are meant to
do and will therefore live a happy life.
22
That is because we will be fitting into the correct
order.
Indeed, we will all one day be doing what must be
done (hence the line from The Lords Iiayei, 'lhy viII
le done in eailh as il is in heaven), for there is no one
who does not end up walking in step with The
Divine, within the perfect eternal unity of God.
And so, it is clear that the true purpose of astrology
is very important indeed.

Any person who is out of step with The Divine is not
with The Divine.
And, because it is our purpose eventually to have to
walk in step with the Divine (it is what we truly are
and must be - it is our destiny), we will either have to
give up what is out of step or be forced to give it up.
However, to be out of step with the Divine is
necessary, because without our conscious efforts to be
in accord with what is Good oi 'in slep againsl vhal
is bad (out of step) we would not know it when we
are eventually forever in our greatest happiness,
which is to be at one with God.

Every conscious decision we make in relation to our
Iovei 'leasl desiies lheiefoie heIps us knov lhal ve
exist and that we can improve our lives so that we
may eventually live within eternal happiness.
And here is where we have the root of the
importance of astrology: it is that the celestial signs
show us how things should be if we are to bring
heaven to earth.
23
It is these signs and their meaning along with the
Truth of God that are at the core of this book. They
are here now as they have always been to help us
improve this world so that it will be as it should be,
so it can be Complete.


























24
25
2.
_____________________

Messages from God


I spent twelve years working on a book called The
Astrology of God. This was not a book I could plan, nor
had I any idea when it would finish.
To all intents and purposes it was given to me.
As I worked on this book I became aware of the
Nature of God - not so much in a mysterious,
subjective and mystical way, but in a way based in
reason, observation and measurement: amongst other
things, the book proves a link between the physical
planets and the structure of the Solar System and God
and His Nature.
It does so in a way that we can understand today,
no matter where we are from or what our culture is. It
does so objectively.
I know of no other work that so clearly shows such
a connection.
The Astrology of God, along with my limited
knowledge of astrology and the true religions, has
given me insight into many areas of life here on earth
and into how we should be living.
They are together the authority behind this book
and the driving force behind the message I must
deliver.

26
As it says in Chapter 12 of The Astrology of God:
Gcd is all things past, present and future, male and female
in all dimensions, including Knowledge itself, all at once
now.
As the book also explains, He is indeed masculine
and is a living individual.
Although we are part of Him, we are also separate:
just as a leaf on a tree is part of the whole tree and is
also a separate thing in its own right.
So we can talk to Him, or see Him or spend
moments 'vilh Hin.

Just before and throughout the years of writing of the
book, The Astrology of God, not only did I learn
astrology in detail, I also practiced as a spirit medium
and I had many experiences, including some as
dreams; some as visions and four as voices.
Whilst some of these experiences were mysterious
to me at the time, more or less all of them now make
perfect sense.
I have given an account of one of them in the first
few pages of The Astrology of God. And here is
another.
I had a 'dream, which was very different to any
other I had experienced.
I walked up a huge brilliant hall, alongside the
walls of which stood magnificent male beings, all
wearing white robes. Their faces were dazzling light.
The hall ascended and at the end of it was an even
larger individual on a throne.
27
His face was also impossible to define, as it was also
dazzling light. I could, however, tell from His limbs
lhal His 'lody vas old, but, of course, His power
was immense. He also wore a white robe, rather like
the ones the Romans, or people of those ancient times,
wore; and without a word He handed me a book. I
took it. Then I turned and went back down the hall.
At the end of the hall was a narrow bridge that led
to what I recognized as the fields of England, where I
am from. I crossed that narrow bridge and woke up
feeling like you might imagine if you had spent a
moment with God. If you can not imagine it, take it
from me, it is most uplifting.
So, that was a meeting with God.
And the book He handed me was The Astrology of
God and all other books I would write in relation to
that book, such as this one.














28



29
3.
_____________________

Following The Divine Pattern


Before I continue, I must briefly (very briefly) refer
you once again to The Astrology of God.
If you read The Astrology of God you will see that
The Creation is an on-going eternal process: it is
happening at all levels right now - from its beginning
to its end; and the sum of everything within it and its
Completion is God.
It happens because there is the only Reality, which
is Knowledge (Complete Known Unity or What Is)
and there is Nothing (Complete Not-Known Unity,
which is absolutely not Knowledge and is What Is
Not).
Knowledge is the perfect essence of the masculine
and Nolhing is lhe peifecl 'essence of lhe feninine.
The KnovIedge 'nixes vilh lhe Nolhing.
So, we have the feminine and the masculine mixing
and The Creation is the result of this interaction.
Like a spein, a 'pail of lhe nascuIine KnovIedge
'enleis inlo lhe 'Womb of Nothing and from there it
is nurtured and increases.
Thal neans KnovIedge 'giovs, and as il giovs
there is an eternally incieasing 'anounl of Whal Is
(Life, Love, Gnosis, Known Unity, Perfection,
Completion or whatever you would like to call it).
30

How does Knowledge increase?
It increases spontaneously through the stages with
which we are all familiar; they are the ones we all
pass through as we live our lives: we grow from the
wombs of our mothers to adulthood and death. First
there is the foetus, then it is born, then there is a child,
then an adolescent, then a young adult, then we hit
our prime; old age follows that and then death. Then
we pass through interim stages before entering into
Spirit.

If you read The Astrology of God you will understand
clearly the details of this process of growing
Knowledge (the Growth of Knowledge), and you will
know that it passes from Nothing to Knowledge: it
begins in the 'Womb of Nothing and ends in the
perfect Known Unity of Knowledge, which then
'nixes again vilh Nolhing in an endIess cycIe.
Suffice it to say here, the relationship between
masculine and feminine and growing child or the
offspring of the mixing of masculine and feminine is
the perfectly natural fundamental pattern at the root
of the whole Creation and all things within The
Creation.

It follows that, since this pattern is good and right,
then if we adhere to it we will also be in step with the
perfect Nature of Things; and so we will be in step
with The Divine, with God, and The Perfect Good.
This will lead to our happiness.
31
It also follows that, since this pattern is at the root of
all things, we should in some way see it replicated
around us.
Since it is so perfectly natural, we will most likely
see it in what is subjected to the least interference and
what is most obvious for us all to see. That is why we
see it in nature and in the firmament.
Hence excellent clues concerning this pattern can be
found in lhe 'pIanels, vhich aie lhe 'vandeieis (lhe
void 'pIanel cones fion lhe Cieek void, planetes,
vhich neans 'vandeiei).

Let us now consider how we might apply these
'signs to our lives, and therefore begin to release
ourselves from the prison of being so separated from
God, and so free ourselves to enjoy happier and more
fulfilled lives.














32



33
4.
_____________________

True Marriage and True Priests


If you consider what was written in the previous
chapter it will come as no surprise to you that the
proper fundamental social structure in the world is
based in the family.
There is a mother and father, who, if they have
children, should be married.
It should also not come as a surprise to you that we
can see this absolutely fundamental pattern reflected
in the Solar System.
From our point of view, which is significant because
all things are what they are from our perception, we
can see the essence of masculine, represented by the
Sun, and the essence of feminine, represented by the
Moon. These two 'planets (in astrology they are also
considered to be planets or wanderers) are brought
together because of the fact that they appear to share
the same path, the ecliptic.
Notice that the Moon and the Sun appear to be
more or less equal in size but very different. This
reflects their equal importance but difference in roles
and differences in quality.
You can see this clearly shown when you see an
eclipse.
34
It is also worth noting that the light of the Sun is
never quite blotted out by the Moon, which reflects
that the masculine must always be shown to have the
greatest power; and never should the feminine
completely overwhelm the masculine. Hence the
father in any household should hold the highest
authority.

In chronological order after the Sun and Moon (the
parents) we have Mercury, which is both in myth and
in astrology, the child.
Then we have the planet Venus, which is in myth
and astrology, the adolescent.
Then we have Mars, which is in myth and
astrology, the young adult.
Then we have Jupiter, which is in myth and
astrology, the prime of our lives.
Then we have Saturn, which is in myth and
astrology, old age.
Thus the planets reflect the stages we pass through
as we in our lives move away from the womb, from
our mother.
The planets Uranus, Neptune and Pluto need not
concern us at this point as they generally relate to
what is between this world and the next, and at this
stage in this book we are primarily concerned with
what happens in this world.

I say that parents should be married because we have
the eternal relationship between man and woman and
their children represented by the Solar System:
35
neither the Moon nor the Sun slips away from the
ecliptic on a whim.
Also, the relationship between Knowledge and
Nothing that is at the centre of The Creation is a
single relationship - once begun, it does not end,
notwithstanding all the horrors and wonders that lie
in its path; which are all the things that come from
The Creation.
This is the same as what happens with a married
couple who have children.
When any coupIe naiiy il is seIdon 'happiIy evei
aflei, foi a seveie and lesling ioad Iies ahead, as il
does whether you are married or not.
However, after much sacrifice and duty and once
this journey is properly completed, the parents and
their children will know the great value of a good
family that has lasted until death parts the man from
his wife.

There are questions as to whether a man may take
more than one wife.
In answer, people may say that there is one Nothing
and one Knowledge and so a man may not take more
than one wife. However, whilst the Sun represents
the One, the Moon represents the Many, for it is from
the feminine that emerge 'lhe nyiiad of lhings (Tao
Te Ching). Also, for every one cycle of the Sun there
are almost thirteen of the Moon.
And so, in some cultures it is right that a man may
take more than one wife.
36
However, in others this would not be right - it
depends on the laws and customs of the land, which
must be respected, as they are all tools for the
interpretation of God in this world.
It is important to note that it is not acceptable for a
woman to take more than one husband, as this would
be an inverse of how things should be. Only in the
lowest forms of nature does a female have many
'huslands - for example ants, bees and so on. These
aie lhe 'Iovesl foins, nol lecause lhey aie infeiioi,
lul lecause lhey aie cIosesl lo lhe 'Wonl of Naluie
and are not as advanced in individuality as, for
example, a dolphin or a lion or other more advanced
animals, which always have a male leader. And, of
course, people are the most advanced creatures in the
world.

A true marriage ceremony is a religious ceremony
between a man and woman who plan to have a
family.
This can only be done properly or in step with The
Divine Order if the man and the woman understand
the sacred nature of marriage in that it is a replication
of the eternal union between Nothing and
Knowledge, which are at the root of the Creation and
are the main 'ingredients of God.
If follows, of course, that such a union between a
man and a woman can only happen at a religious
ceremony presided over by a male priest of one of the
true religions.

37
I will take a closer look at religion later, but a true
priest can only be a man.
That is because a true priest is a representative of
God and God is masculine, not feminine (reasons for
this are given in The Astrology of God).
Thus any marriage created by a female priest is not
true, and goes against the Nature of Things.
Indeed, any Church or religion that allows for
female priests is false and goes against the Nature of
Things and contributes whether directly or indirectly
to the miseries of Mankind.

Further to matters concerning the gender of priests
and therefore clarifying them, Peter Mullen says in
The Salisbury Review (Vol.29 No.1):

'The integrity which opposes the ordination of
women is no mere misogynist whim. It is a
theological integrity and it was outlined by the great
Christian apologist CS Lewis:

Suppose the reformer begins to say that God is like a good
woman. Suppose she says that we might just as well pray
to Our Mother which art in heaven as to our Father.
Suppose that the Incarnation might just as well have taken
a female form. Suppose the Second Person of the Trinity be
as well called Daughter of God as Son of God. Suppose
fina||q |na| |nc nqs|ica| narriagc oc|uix| Cnris| and nis
Cnurcn ucrc rctcrscd, |na| |nc Cnurcn occanc |nc
Bridegroom and Christ the Bride. All this is involved in the
claim that a woman can represent God as priest. If all those
38
supposals were ever carried into effect, we should be
embarked on a different religion.















39

5.
_____________________

Fathers and Mothers and
their Proper Roles


The purpose of our existence is to know who and
what we are. That is, ultimately, to end up in a perfect
state of happiness; which is what we might call
Complete Known Unity; and unity is the root of all
happiness.

To help you understand this point about the
desirability of unity, consider being in a situation
where you are not at one with anything. That is, you
are completely isolated, and nothing whatsoever is
familiar to you: not a sound, not a colour: nothing
whatsoever has any connection with you at all.
How would you feel?
It is most likely that you would feel terrified.

Now imagine a situation extending from the previous
one in which you become familiar with at least a few
things.
How would you feel now?
It is likely that you would feel a little better. That is
because you would feel some affinity with those
things you find familiar.
40

Now consider a situation extending from the
previous one, in which a lot is familiar: you are at
home with friends and family. You have food and
drink, which you are used to and which you enjoy. Of
course you are separate from some things and
unfamiliar with other things, such as the future, but
on the whole things are familiar or you are to some
degree at one with them.
Now how do you feel?
Yes, youie piolalIy feeIing even happiei.

Now imagine a situation in which you are not only
familiar with, but completely at one with, absolutely
everything - all levels of existence, the past, present
and future.
Not only that, this sense of being is added to all the
time, so that it is not stagnant but completely full of
life.
Now how do you feel?
It is most likely that you feel something close to
eternal bliss.
That is because you will have a Known Unity with
everything and everyone.
In other words, you will be at one with God, which
is the same as being in Heaven.

It is the ultimate destiny of all people and all living
things to be at one with God. No living thing can
escape this destiny, and, if anyone knew what it is
41
like, no one would want to escape it, because it is our
greatest joy.
It is to be who we are.
However, we live in a world where we are
necessarily removed from a Known Unity with God.
If we were not removed from it we would never
know it vhen ve finaIIy 'ieluin lo il, and so never
enjoy it and so never (literally) enjoy ourselves.
Thus we currently live in a world where we are to a
large extent separate from each other and from the
things around us.

Now, being who you are or Complete or with God is
your greatest joy.
But it is a joy that can only be attained when you
have completed your journey through your physical
lives; which is when you are Complete.
And so the question is: how can you be who you are
in this world?
That is, how can you truly be who you are and yet
still live as a separate incomplete individual?
The short answer is that you must do your best to
acknowledge all the parts of the whole.
By doing this you come closer to knowing the
whole, which means you will be closer to being at one
with it. And when you do this in this world you bring
Heaven to earth.

To acknowledge all the parts you must have the parts
in the first place. That means you must have a
structure.
42
But what is this structure and where does it come
from?
To help answer this, first consider your life.
You began as an infant at one with your mother in
the not known unity of her womb. You and mother
were then to all intents and purposes the same
person. There was no structure at all.
But, inevitably, you had to grow.
Where could you grow to and how?
You grew from the womb; and, as your
individuality increased, you grew away from mother,
and you became a conscious separate person. Thus,
you became separate and a separate part of a
structure (your family, your community, your nation
and The Creation).

In a good and normal situation you would have had a
father: a man, married to your mother, who has a
very different role from your nurturing mother.
By understanding the definite and important
difference between mother and father (that one is
female and one is male) you were first introduced to
the structure you must follow.
That is, you were growing away from the feminine
womb and the feminine not-known unity towards
your individual identity; which, because it is separate
from the womb, is, in essence, masculine. So,
notwithstanding your gender, when you grow up
you migrate from a feminine essence to a masculine
one.
43
Thus, just like in all things, you grow from the
feminine to the masculine.
Thus you grow from mother to father, for father in
this world represents the masculine.
That means, in a correct situation - one that follows
the true Natural Order, the mother nurtures the child
and is around the infant and child, whereas the father
is more of a remote figure, but still one towards
whom, in good circumstances, we may look to with
respect, love and admiration.
Thus the father must be responsible, masculine,
male, relatively detached, honest, rational, clear
headed rather than emotional, but still loving (and, of
course, still with emotions), holding his family and its
protection as his priority. Whereas the mother must
nurture and provide close emotional support. She
must be feminine, female and, because she is at one
with the infant she must remain with it until the
natural growing process begins to remove it from her.
Il is nol lhe falheis jol lo Iook aflei infanls.

It is worth noting here that love in a family is both
lunar, which is purely emotional; and it is solar,
which is more akin to a detached spiritual love.
The mother should, overall, provide the emotional
love, as it is more lunar.
The father should, overall, provide a more solar-like
detached love.
Clearly, the two types of love help a child to
develop: while nurtured by the emotional love of the
44
mother the child can connect with the father by
developing a more detached love.
This will help the child understand and value its
emotions at the same time as learning the quality of
detachment, commensurate with its growing
individuality.
Each type of love (father and mother love), being set
against or alongside the other, will strengthen one
and the other.

The mother who insists that the father cares for the
infant, and therefore steps out of his proper role as
father and his proper role as a man, in effect
emasculates that man; and the man who allows it is
weak and irresponsible for allowing himself to be
unmanly and emasculated.
That means he regresses to the womb (her womb);
this is similar to the mother having another child, for
by reverting to the womb the man has reverted to
infancy, and given up his duty to offer true fatherly
love.
It is often easy for the man to do this, as it is a soft
option compared with the duties of being a true
father, which demands a definite level of detachment.
However, the outcome of a father failing his
paternal duties is serious: it is that there is no male to
draw the infant into individuality.
Also, since the woman now has an extra infant in
the form of her emasculated, weak and irresponsible
husband, and since it is natural for an infant to grow
from the womb, so the husband will grow from the
45
'vonl that he and his wife have conspired for him
to revert to.
That means it is more likely that he will eventually
break away from his wife, or she will break away
from him, which will amount to a divorce; and so the
consequences of going against the Natural Order is a
broken family, which has severe detrimental
ramifications of its own in this world and the next.
It follows then that when a man and a woman have
a child they must prepare themselves on many levels,
one of which is psychological in that they must be
ready to take the roles of a mother and father, which
require discipline, duty and sacrifice.
Thus they must give up the adolescent type of
'ionanlic Iove lhal slailed lhe ieIalionship lo enjoy
the love and unity that comes from two parents who
know and adhere to their sacred separate roles.

Astrology provides further clues for how the family
structure should be.
Although the Sun represents the father and the
Moon represents the mother, Saturn also represents
father and the Sun also represents Spirit, which we
experience after death.
Saturn is the planet that relates to old age and is the
last in the sequence representing life in this world.
And so, the individual grows from mother (Moon)
to father (Saturn).
The Moon is the womb, which is not structured or
ordered, but Saturn also represents order and
46
structure; hence to a large extent he represents the
final stage in the journey from the womb.
He represents, therefore, our ultimate aim in this
life, which is to know and respect the structure of
things in this world.
Indeed, if we live without respecting the order of
things Saturn will make himself known to us; for he
also represents fear and negative limitation. So, for
example, if you break the law or if you live
continually out of accord with how life should be
Iived you viII one day le 'asked ly Saluin lo iespecl
limitations (see more about limitations in Chapter 13).
That is, you will experience fear, pain and isolation,
all of which are on the negative side of structure,
because they make you know painfully who you are
as a separate individual.

These days, when so few people understand or
respect the proper order of things, many people have
a great fear of Saturn.
The reason for this is that Saturn removes us from
infantile desires. That is, he cuts you away from
mother so that you may move towards your
individuality, and thus know your boundaries and so
know yourself.
All spoiled children will cry eventually, because
they will all one day have to have their sweets or
dummies taken from them, and it will be Saturn that
enjoys doing this.

47
I must point out at this juncture that Saturn is not an
individual; but in a way he appears to be, because he
viII 'nake hinseIf knovn.
That is to say, it is inevitable for all people to know
the true order of things.
And when they refuse to acknowledge the true
order of things then they will be prompted with
increasing suffering created by Saturn until they do.
When people finally acknowledge the proper order
of things and know and respect the parts that make
this order, they will know themselves better and so
they will be more at one and therefore happier.



















48








49

6.
_____________________

From Babel to Standing Before
The Divine


A good example on a grander scale of moving from
the feminine to the masculine can be seen in the
8io|cs story of Babel - Genesis (11:1-9).
In this story the people merge into a city and build a
tower - the Tovei of aleI, 'vhose lop nay ieach
unto heaven.
The people got together so that they would not be
'scalleied alioad on lhe face of lhe vhoIe eailh.
In other words, they were reluctant to do what they
were meant to do, and so huddled together in this
womb-Iike 'unily of aleI.
When Cod 'visiled He sav lhal 'lhe peopIe is one,
and lhey have aII one Ianguage and, oving lo lhis
shapelessness, 'nolhing viII le iesliained from them,
vhich lhey have inagined lo do.
That is, because the people had no real individual
idenlily vilhin lhis anoiphous 'unily of aleI and
therefore had no understanding of boundaries, they
thought they could do anything.
That is, as they lived where there are no boundaries,
they thought they could behave with no boundaries.
50
Hence Babel is often seen to be a place of
licentiousness and strange sexual habits, not to
mention the hubris of thinking that they - the people -
were the same as God (hence their Tower reaching up
'unlo heaven), and so actually attempting to usurp
God.
Upon seeing this dreadful sight, which is not
dissimilar to our world today, Cod 'confounded lheii
language so that they could not understand each
other and sent them off around the world.
In other words, it is within the correct order of
things for all to be known and distinct from
everything else.
So, individuals must be individuals with their own
sovereignty; women must be women, men must be
men, children must be children, families must be
families and so on, all with their own sovereignty.
And nations must be nations also with their own
sovereignty and identity.
So, if anything is to be unified it must first be an
individual in its own right. The whole cannot be
known unless the individual parts are known.
It is this knowing of the whole via the parts that
leads to the closest we can get to a good Known Unity
in this world.
Thus, if we want to be happy, everything must be in
its place, doing what it is meant to do and being what
it is meant to be.

Cods povei as shovn in lhe sloiy of aleI is lhe
exercise of how things should be - just like a tulip
51
will grow from the amorphous soil to be a tulip and
not anything else - certainly not anything shapeless
and indistinct.
Thus what was shapeless becomes shaped and all
that is shapeless must either fall away or be
transformed into a known order.
And if we are living in a shapeless world, where
boundaries are indistinct and where Man thinks he is
equal to or above God so that God is set aside, then
we can be sure that, like in Babel, we will be forced to
face up to what we are; and the more willing we are
to work within a correct order of our own volition,
the less likely that we will be forced to suffer a
wasteland and a wilderness until we learn our lesson.

At the end of the Bible, we see in Revelations (7:9) that
a|| na|icns, and |indrcds, and pccp|c, and |cngucs, s|ccd
before the throne, and before the Lamb, clothed in white
roocs, and pa|ns in |ncir nands.
That is, they were Complete: they were what they
were meant to be.
They had fulfilled themselves.
They were therefore irreversibly at one with God.
And this is the ultimate in peace and happiness
because, as it says,
Tncrc arc |ncq unicn canc cu| cf grca| |riou|a|icn, and
hatc uasncd |ncir rcocs, and nadc |ncn uni|c. Tncrcfcrc
are they before the throne of God, and serve him day and
nign| in nis |cnp|c. Tncq sna|| nungcr nc ncrc, nci|ncr
|nirs| anq ncrc. and Gcd sna|| uipc auaq a|| |cars frcn
|ncir cqcs (verses 14-17).
52
In other words, after the efforts of passing through
the challenges of existence they have become who
they are as clearly distinct from everything else but
still part of an overall whole. They have therefore
entered the perfectly wonderful Known Unity.
And so, I say it again, we must know ourselves and
we must have sovereignty of ourselves and our
nations.























53

7.
_____________________

More on Masculine and Feminine and
Mothers and Fathers


With so much talk about masculine and feminine it
might be helpful to know what these terms mean.
We do not have to look far to benefit from some
important clues.
Let us again consider first the Sun and the Moon.
The Sun is masculine.
That is, its essence comes from it. Light and heat come
from the Sun.
The Sun is what is, for without it there would be
nothing to see: there would be nothing.
Hence what is masculine is active, existing,
penetrating, forward looking.
The Moon is feminine.
That is, its essence is what receives. The Moon
produces no light of its own: its light is a reflection of
lhe Suns.
Hence what is purely feminine is what is receptive,
enply and void, lul alIe lo 'capluie (foi exanpIe lhe
vonl 'capluies lhe spein), nuiluie and iefIecl lhe
masculine.

54
As you will see in The Astrology of God, all things come
from knowing what is not known. This is a process
that begins with the 'entry of Knowledge into
Nothing. Thus Knowledge is masculine and Nothing
is feminine.
You should now be fully aware that all things come
from knowing Nothing, and the end result is what is
known, which is Knowledge, or Known Unity or
consciousness.
Since all things come from knowing Nothing, then
all things come from Nothing. Thus Nothing is a
'vonl lhal piovides and nuiluies so lhal vhal is nol
known becomes known.
The Moon relates to Nothing and the Sun relates to
Knowledge; indeed, as we know, the Moon is our
overall physical representative of Nothing and the
Sun is our overall physical representative of
Knowledge.
As she passes through the month, the Moon fills
and empties with the light of the Sun, just as a womb
empties and fills with offspring.

A woman is feminine and a man is masculine.
The vonans lody is generally soft in relation to
lhe nans: il is noie yieIding, vhich is a quaIily of
femininity.
The woman has a womb, which is empty. The man
has a penis which is what is.
It is the penis that enters the womb where part of
lhe nan (spein) is Iefl lo 'knov lhal vonl, which is
to create a child, who is an individual who grows in
55
self awareness and individuality (NB, for our
purposes, an individual who is self aware is one who
is aware that he exists, that he has a self). This is like
KnovIedge enleiing lhe 'Wonl of Nolhing so lhal
more Knowledge may be made.
The woman has the physiology to nurture an infant
and a young child. The man has not.
It is right for a woman to nurture an infant and a
young child.
It is not right for a man to do this, for if he does he
behaves in a feminine way and is therefore out of line
with the Nature of Things, which will bring suffering
accordingly.

Astrology shows us that the Moon concerns both
women and mothers - hence the menstrual cycle is so
closely aligned with the Moon.
The Moon is connected to what is known as the
astrological Fourth House.
This is also the astrological House that relates to
home, hearth and family. It is also connected to the
lieasls and is lhe House of vhal is 'hidden oi
private.
There are other clues concerning the privacy of
femininity that should be respected by women and
men alike.
In Greek mythology, Artemis is the goddess of
women and was made by the Fates to be patroness of
childbirth, and so she has a mythological connection
to women and childbirth.
56
Since she has such a strong connection with the
feminine she represents also the empty womb, which
is Nothing, or the pure 'essence of the feminine.
This fits in with her position as patroness of
childbirth, because childbirth renders the womb
empty, and therefore the purity of Nothing, or the
perfect essence of femininity, intact.
The imporlance of lhe peifecl 'essence of lhe
feminine being respected and left in private is
emphasised in the story of Artemis and Actaeon.
Actaeon once saw Artemis bathing naked. She
found out and turned him into a stag, which was torn
to pieces by his own hounds.
It is clear then that women, since they are feminine,
do much harm to themselves and femininity itself if
they are promiscuous or do not take suitable
measures to keep a good part of themselves hidden;
hence the importance of the veil at weddings.
It is also clear that men must treat women with the
respect their gender requires (this can be helped if
women also behave in a way that encourages this
respect).

With the Moon and the Fourth House we have some
definite clues about childbirth and the rearing of
infants: they should happen in private; hence it is
wrong to breastfeed in public.

Not so long ago, owing to the approach of darkness,
oi Mankinds ieveision lo lhe vonl, after hundreds
of thousands of years, many good and right
57
boundaries and structures ingrained in human nature
began to melt and disappear, and men were
encouraged to enter into the private and feminine
realm of childbirth.
Not surprisingly, obstetricians such as the eminent
Michel Odent have discovered that having the father
of a child at childbirth has severely negative
consequences.
It is clear that these incIude Ioss of lhe falheis
sexual attraction for the mother and unnecessary
emotional responses from that man, who should,
according to what is right and natural, be standing
strong against being regressively over-emotional so
that the family may function properly, and that order
might be kept.

In recent years men have also been encouraged to
indulge in the process of looking after babies.
Indeed, in the West, like women, many men can be
seen to disregard their duties of being masculine by
carrying babies in front-loading harnesses and
pushing prams oi 'luggies, practices which blur the
duties of man and woman.
Such behaviour is a regressive step to the womb for
men. Importantly, it is also a regressive step to the
womb for women; for, as we have seen, women who
encourage such behaviour encourage emasculation
and over-feminization.
They therefore stand against true individuality
(which, as I have explained, is masculine by nature),
and so they stand against their own growth to
58
fulfilment, which is to partake in life as much as
possible as women and thereby be true to themselves
and take up their true responsibilities fully, rather
than off-load them onto men who have their own
duties that must be fulfilled and are just as important.
This may seem at first to be trivial, but by avoiding
our true duties in fundamental areas by adopting
unnatural and inverted ways we are begging for
disaster - we are begging for what is inverted, wrong
and chaotic.

An infant is at one with its mother for at least
eighteen months, or until the child shows signs of its
ovn idenlily ly saying 'no (lhe 'leiiilIe lvos, as lhis
age is known to mothers).
It is right and natural for this relationship between
infant and mother to be emphasised, which means for
it not to be broken up by the intrusions of the man.
That means exclusive care for infants should belong
only to mothers or women, overseen from a distance,
but protected by the watchful but loving father.
Only when the infant becomes a child in its own
right and recognizes its individuality is it correct for it
to begin to spend any considerable time with its
father.
In Roman times it was seen to be wrong for a man
to have anything to do with a child until it was seven
years old, which may be taking things a little far, but
at the same time emphasizes the point that fathers
and mothers should have very clearly defined and
different roles in the raising of children.
59

It is a falheis duly lo shov lhal emotions can be
mastered and harnessed, so that in the future the
child or indeed the society is not assailed by over-
sentimentality, lack of structure, want of reason or
want of objective truth and everything else that goes
with the agonies of reverting to the womb, which
happens when emotions are indulged in.
Of course a father must not psychopathically crush
his emotions, but he must - absolutely must - harness
them and be shown to harness them, which is to
allow them to be as they are but not to be swallowed
up by them - like a rock standing proud and
untouched by a raging, troubled and unpredictable
sea.
60
61

8.
_____________________

Wicked Witches and the Dangers of the
Moon and Venus


You will now know that it is the natural and correct
urge of all things to move from what is not known to
what is known.
Thus, of course, it is the correct urge of all things to
move from mother to father.
It is right for a mother to allow for this process by
nurturing and letting go; and, as I explain below, it is
through this process that a mother can fulfil herself.

When a child passes through the process of leaving
the womb or going towards individuality and the
father, it is absolutely important to note this is not a
process of discarding mother or the feminine or
Nothing.
Indeed, it is the very opposite.
As you are probably aware from this book, or The
Astrology of God, all Knowledge and all things in The
Creation eneige fion lhe gieal 'Wonl of Nolhing;
and, more important, you are probably aware that
Knowledge is known Nothing.
And since lhe nolheis vonl iepiesenls Nolhing,
and since Knowledge is directly related to
62
individuality, as a child grows he does not just go
towards father, he also knows his mother, or becomes
closer to her, which is a very different form of
closeness to that found with father.
So, as a child becomes more of a complete
individual in his own right he becomes more at one
with mother and father.
Let me further explain how and why this is.
Since a proper relationship between mother and
child involves the child knowing the mother and the
mother knowing the child there is clearly a known
unity between the two. This is like the knowing of
Nothing, or the perfect union between Nothing and
Knowledge in the process of Growth of Knowledge.
And so, since the mother and child in effect become
one through this mutual knowing, as the child finds
his individuality so the mother finds her individuality
through her child or through motherhood, or through
being known or acknowledged and respected by the
child.
The best forms of motherhood always create strong
bonds between mother and child, ones that are based
in support, fulfilment and the acknowledgement of
each other as individuals.
It is also important to note that a child with a good
mother and father who play their proper roles is a
child who is blessed because in effect he sees enacted
before him the union between Nothing (mother) and
Knowledge (father), which is at the core of all
Creation, including that of his own life.
63
By witnessing this, the child has an opportunity to
mirror and promote that harmony within.
Notwithstanding how good parents may be,
however, on the route away from the womb it is very
easy for things to go wrong and for children to
misinterpret what they want from their mothers and
what the mothers want from their children.

It is the wicked witch of fairy tales that is the emblem
of holding too firmly onto a child or the child holding
too firmly onto a mother, which will always prevent
the child from becoming an individual with any ease.
Any child who holds too firmly onto mother in
effect remains in the womb. This is dangerous and
always causes unnecessary pain.
That is because the womb is a not known unity - it
is where nothing is familiar to the conscious
perception and where everything is either potential or
hidden or in pieces and not in place.
The womb is also, in relation to the conscious mind,
a repository of fear, jealousy and dread, for it is the
fear of leaving the comforts of the womb on the
journey to individuality that hold us back from
becoming individuals in our own right.
Whilst a return to the comforts of the womb may
appeai aIIuiing (see leIov), lhese 'confoils viII
always eventually turn into horrors upon horrors if
we tarry too long there and refuse to grow as we
should.
To the conscious mind or the conscious individual
the 'womb is eventually a terrible place; hence, when
64
considered negatively, the Moon in astrology is
associated with madness, intoxicants and therefore
'ieciealionaI diugs (aII diug aluse is a sign of over-
feminization and a desire to regress into the womb,
because its use calls for a negation of the self into an
ailificiaI and foinIess 'lIiss oi 'ecslasy).
It was the desire to hold onto the formless womb
that was at the root of the Babel story in the Bible.

The 'vonl has a gieal hoId ovei aII peopIe.
That is because when the infant is in the womb it is
at one - it is in a not-known unity (it is not conscious
like you are - a person who knows separate identity).
This is always pleasant, because all unities are
pleasant, including the not-known unities of the
womb.
Because we were once completely immersed in this
wonderful place, and parts of all of us will continue
to be so until we are Complete, there is a part of us
that 'remembers this unity, and so we are easily
tempted back to it.
Also, all people know at a level within that their
destiny is some form of unity, which they know to be
good.
It is just that between the womb and our final
destination we can become confused without the
proper guidance of what direction to take - towards
the father or towards the mother - towards known
unity or back to not known unity.

65
If we turn towards mother or refuse to accept our
obligations to walk to father, which is our obligation
to individuality, lhen ve ieluin lo lhe 'vonl.
The womb is feminine, and so we overindulge in
and therefore negatively indulge in the feminine,
which, as we know, is dangerous.

In astrology, where we may find accurate clues, we
learn that Venus and the Moon are feminine planets.
Venus concerns all that is sweet, gaudy, attractive,
youthful and beautiful. It concerns the physical realm
- the realm of pleasures and merging sexually.
The Moon concerns the body, the physical, for the
physical world is feminine, whereas the Spirit realm
is masculine.
It follows then that if we over-indulge, which is to
indulge negatively, in the feminine we will over-
indulge in Venus and the Moon. That means we shall
over-indulge in the worldly pleasures and delights:
we shall become fixated upon the material things: we
shall become addicted to drink, to drugs, to sleep or
laziness: we lose structure and form.
Indeed, we fall for all the sins - greed, avarice,
gluttony, lust and sloth. We also fall for anger,
because when our false reliance on material things for
our happiness is threatened we become like a spoiled
infant who has its toys or sweets or dummy taken
away.
[Notice that during our current days of over-
feminization, in general, western people have a
fixation on having milk, particularly lots of milk, in
66
diinks such as '|a||cs or on their cereals or in their
cream pies and so on.
Milk, of course, is a most feminine drink, and is
connected with the Moon.
It is meant for infants: lactase, the enzyme necessary
to digest lactose in milk reduces radically in most
people after infancy - hence the proliferation of
lactose intolerance in people.
Notice also the very modern problem of obesity.
This is a problem of too much body, which is the
concern of the Moon (Spirit is the concern of the Sun)
and is therefore feminine.
The cause of the obesity problem is an infantile
(Moon, which is feminine) desire to over-eat and to
indulge in sweet things (feminine Venus) along with
lack of structure (masculine Saturn) and lack of
managing desire (masculine Saturn) in relation to
food; and lack of effort (masculine Mars) to take
responsibility (masculine Saturn) for what and who
we are.
In short, the cause of obesity is an overall turning
towards body and to what is secular while ignoring
Spirit, structure and what is holy.
It is caused by over-feminization or emasculation,
and the allowing of a pathetic reverting to the womb.
Nolice aIso lhe vesls fixalion on 'lody leaulifuI
(feminine Venus and Moon) - a proliferation of
bodybuilders, fashionable sportswear, hair
transplants, excessive cosmetic surgery, creams,
peifunes and Iolions, vanily, 'vaxes, 'filness -
pailicuIaiIy in 'neliosexuaI nen oi, I should say,
67
emasculated men - that is, men who fail their duty to
their gender and therefore to Mankind.
And, yes, a male bodybuilder is an emasculated
male, simply because he focuses far too much on his
body and how it looks.
A female bodybuilder, however, is, of course, a
masculine woman, because she is aiming through the
masculine vigour of the gymnasium to have the hard,
muscular body of a man; hence the taking of male
hormones by many female bodybuilders and the
associated masculine body changes. And yet her
efforts are also a consequence of over-feminization,
because they are an example of the feminine
attempting to stand in the realm of the masculine, or
at least they reveal an attempt at the blurring of the
differences between male and female; and all lack of
definition is feminine by nature. Female bodybuilding
also, of course, concerns far too much focusing on the
body and what the body looks like, which is vanity,
which is too much focus on the body, which is over-
indulgence of the feminine.]

Thus a world which is seen to over-indulge in what the
Moon and Venus represent is a sinful world, which is
an evil world; and therefore one that will always
collapse in agony, fear and anger.

It is absolutely vital to note here that a world which
puts too much limit on the Moon, Venus and the
feminine is more or less the same as a world that
allows too much of them.
68
Thus an ascetic and puritanical world, or one with
far too much power given to men so that the true
nature of women in subjugated, is simply the flip side
of one that is licentious, gluttonous, greedy and evil.
They come from different sides of the same coin.
As we can see - if we care to look to the heavens -
Venus and the Moon hold very important positions.
And so, what they represent must also hold
important positions in this world. But they must be
the correct positions to be in accord with the overall
Nature of Things.
That means, whilst you are walking towards danger
and pain when you over-induIge in lhe 'sins of lhe
fIesh, you nusl aIso, vilhin ieason, enjoy lhe
pleasures and comforts of this world, and some of
'lhe fIesh, of couise.
This is best done with awareness that nothing lasts
and that to be at one with God is your only
destination, and is therefore good to practice.
However, as history shows, we easily deceive
ourselves into thinking that we are behaving in this
good way, whereas in truth we are doing very much
the opposite. So, we must take care and continually
question our position.

Too much attachment to worldly things is therefore
negatively feminine and so is like the vicked vilchs
gingerbread house in Hansel and Gretel.
In this story the witch entices the children into her
sweet and lovely-looking lair, before ripping them to
pieces and eating them, which, of course, reflects the
69
fact that all things in the womb are, whilst alive,
unformed and unshaped.

Too much attachment to worldly things forces us to
rely on what is transient and thus forces us to take
our eyes away from our permanent true destiny, our
true structure, and thus prevents us from shaping
ourselves and thus prevents true happiness.
If we become too enchanted by worldly pleasures
we too will end up 'torn to pieces, which is to suffer
the consequences of falling back into the womb or
being subjected to over-feminization or emasculation.
Over-feminization can also manifest where
emotions are used to control others, or where
emotions are used in places they should not be used,
such as in court, when reason and objectivity are
required.
An example of such a wrongful use of emotions can
be found in the family impact statements, which
were introduced by Harriet Harman (she used to be a
Minister in the British Government). These statements
work like this: if someone has, for example, lost
someone to a murderer, then before the sentencing of
the killer, that aggrieved person can stand up in court
to say how emotionally upset he has been.
Whereas, of course, as Theodore Dalrymple
suggests in his book, Spoilt Rotten!, a proper court of
law is not an emotionally-driven and therefore mob-
driven kangaroo court. Nor is it a therapeutic
organisation in which feelings are to be aired just
70
because someone might have them; it is instead a
place of objective justice.

Masculinity concerns detachment, structure and
reason, whereas femininity concerns dependency,
emotion and organic support.
A good existence needs both masculine and
feminine, for an extreme of either would be terrible.
However, to have both, both must be recognized and
acknowledged. And so men must be men and women
must be women if they or we are not to fall into
chaos.
Of course all people have both reason and emotion,
but this does not mean to say that all people are
androgynous.
Each sex must be what it is and so men have a duty
to be men and women have a duty to be women.














71
9.
_____________________

Venus, True Spiritual Love, a Problem in
Some Areas of Christianity

We have now identified certain areas in which Venus
can play a dangerous role. Let us now take a closer
look at Venus insofar as she is connected with
relationships.
Adolescence, as represented by Venus, is the time in
our life when we are introduced to a desire to merge
vilh nenleis of lhe opposile sex: ve lecone 'Iove-
struck leenageis, an adoring and adored lover
becomes the main focus in many a young peisons
life.
And when we find a lover, we are bowled over with
'Iove - we want to merge with that person at all
levels, give up all for that person, lose ourselves to
that person: we are trapped by romantic love; we are
'louched ly Venus.
And so we are introduced to another side of Venus,
which, if understood properly and given its place,
presents us with no problems at all. But, since it is so
wonderful it is like a drug, and can keep us locked in,
which keeps us from growing up, as we continually
listen to oui coIIeclion of 'Iove songs.
Because Venus can keep us from growing up, she
can keep us in the womb, or at least keep us far closer
to it than we should be if we are to be happy.
72

Now, when properly understood and applied, Venus
is a provider of many of the wonders and beauties of
this world, to which we are all entitled.
She provides us with harmony between earthly
things so that what we see is beautiful.
It is her harmonizing, attraction and romantic
nature that causes many people to confuse Venus
'Iove vilh lhe Love of Cod, oi 'Chiisl Love oi any
essence of the same meaning found in the various
true religions.

This confusion has been particularly obvious in the
Christian religions, particularly those that have
stepped aside from tradition and allowed themselves
to be swept aside by the tide of over-feminization and
sentimentality; for example, the introduction of
female priests and, in some places, bishops; or the
dumbing down of the scriptures and teachings to
almost infantile levels (as is appropriate for a
reversion to the womb).
Also, it is only various Christian religions and some
of the dulious 'Nev Age novenenls lhal have
feninized 'Chiisl Love ly allenpling lo luin il inlo
something sentimental or emotional.
In so doing angels have also been feminized into
either effete male or androgynous or female soft
gentle fluffy beings with nice, soft wings; whereas in
truth they are all masculine and very masculine at
that; because they are so very close to God and
Completion. They are also intensely powerful and
73
aligned only with the Love of God and therefore
Truth, and so are therefore completely intolerant of
anything false or not within the correct Natural Order
of things.
Indeed, within only these areas of spiritual interest
(nev 'Chiislian oi 'Nev Age) could you find people
being moved to hysteria, shedding tears, falling over
and dancing as in some sort of Dionysian frenzy (no
surprise that Venus has strong associations with the
astrological Fifth House, the House of Dionysian
frolics, which, of course, have very little in common
with true spiritual love, which can only be earned
with discipline and order, along with the detachment
that allows for that working towards following The
Divine Order to reign).
It is worth noting, by the way, that, according to the
Oxford English Dictionary, the word hysteria comes
from the Latin hysteric-us, which mean belonging to
the womb or suffering in the womb.

If you consider this decay and self-undoing of, for
example, some Christian religions, in an astrological
sense it is understandable because Venus has such a
strong connection not only with the Fifth House, but
also with Christianity and the Twelfth House - the
House of self-undoing. See more on this later in
Chapter 20 - Messengers of God, Equality, The Holy Spirit
and the Fifth House.
John Frawley points out in The Real Astrology: On an
elevated level, we are reminded that Venus is the planet
that signifies the action of the Holy Spirit, as can be seen in
74
the traditional iconography where the dove - the bird of
Venus - dcsccnds as ]csus is oap|iscd.
But notice that Frawley is careful to say that Venus
signifies the action of the Holy Spirit: a simple, albeit
in this case important action, is a long way from the
Love of Christ, which is certainly not Venusian in
nature.

Spiritual Love is the love we can experience by
becoming a truly evolved individual, one who has
respect for and an understanding of The Divine
Pattern and its challenging application in this world.
It is expressed only by those who can live amongst
people, and yet still be able happily to live without
them - for, by suffering or insight or through
discipline and learning or all of the above they have
learned truly who they are and therefore walk in step
with God; and so can both be amongst people and yet
detached in a way that they can identify and let go of
what holds them back.
And so, whilst they can enjoy this world and its
pleasures, they know its transience and its context
within the Eternal Whole.
People who are filled with true Spiritual Love will
tend in their way and with the help of fortitude to
shine on all, and fill the good with happiness and
clarity, while casting aside shadows.
And so, it is natural for someone filled with
Spiritual Love not to be popular with all people, or
not to like all people - just as the Sun could be said
75
not to be too fond of shadows and that shadows are
not too keen on the Sun.
Whereas those imbued only with the romantic love
of Venus or the emotional love of the Moon, will be
attached to all and will seek popularity from all
around. They will want too much to be needed. And
they will want too much to be somehow romantically
involved; and it will feel as if their very existence
depends on that attachment to someone else or some
thing.


Dangerous interpretations of what true Spiritual Love
is can be expected when excesses of Venus
continually surround us. For example, there are few
things nowadays that are seen to have any value
whatsoever unless they are endorsed by a celebrity.
Of course, one of the many problems with such a
perfumed society is that everything becomes locked
in by Venus, including the relationships between men
and women, which have become over-romanticized,
and therefore unstable.
Whilst a relationship between a man and a woman
may begin with a romantic feeling, which tends to
blind people to the world around them (love is truly
blind in this sense too!), the relationship has to
mature into one of two separate people, who live in
lhe conlexl nol onIy of lheii 'Iove but also their
families, their children, their community, their nation
and God and Eternal Life.
76
They must also live in the context of knowing that
all things, except of course Eternal Life, come to an
end.
And they must know that, for a relationship to last
happily for their lifetimes, it must have a structure,
which means the individuals must grow up and
follow their true roles, making appropriate sacrifices
on the way.








77
10.
_____________________

Hell and the Suffering in Existence
and the
Rod and Staff of Faith


I have mentioned the suffering caused by not
following the right way of living. I will now consider
suffering in a little more detail.
First it is important to note that we all suffer in one
way or another. Indeed, most people would probably
agree with me if I described life as a continual relay
between another problem, another emotional disaster,
another loss, another anxiety and another paralysing
fear, interspersed with the occasional wonderful time,
happy period, success or achievement.
But, then, of course, pain, isolation, struggle and
disappointment are all part of our condition; they
come with living in the physical world; they come
with being separate from what we truly are; which is
to be in our greatest happiness, which is when time
flies, when we are at one and have a clear mind and
are beyond this world.
And it is our duty to reduce or manage the
afflictions of the material world and to find the
happiest path as possible; which partly involves
accepting that life is indeed tough but it will
eventually improve, whether here or beyond this life.
78

One of the root causes of suffering is that we are all
lhe line 'leing loin.
That is to say we are all on our way from the
'vonl (ve aie in lhe 'Wonl of Nolhing unliI lheie
is no more Nothing to know) to the perfect Known
Unity and therefore joy of Heaven.
So, no matter how detached from this world we
might think we are, when we are in this world we are
always at some level attached; and at some level our
attachment is always being slowly severed, and this
inevitably coincides with pain.
It is, therefore, inevitable that, to varying degrees, at
different times, we will always have to walk in
darkness.
This 'daik vaIk will only end when we are
Complete (vhen veie in The Iionised Land, oi
Heaven), but at least those with any faith, know that
Completion will happen to all of us.
'Iailh, ly lhe vay, is lhe iesuIl of oui leIief in, lhe
working with, and the understanding of, The Divine
Order.

No one can escape Iifes pain.
But without it we would not exist and we would
never enjoy meaning; for you cannot have peace and
happiness, unless you experience suffering isolation
and pain.
A good example is the pain a mother should
experience at the birth of her child. It is known that
this pain creates a strong bond between the child and
79
the mother. So, in a way it unifies her with her child,
and she has more awareness of its presence than if it
is born without any pain at all. Hence, when we
consider the physiological benefits for the child of a
natural birth, it is clear that painless unnatural births,
such as Caesarian sections, should be an absolute last
resort.

The emotional, spiritual or human pain we experience
in oui Iives as ve pass lhiough lhe 'vonl of oui
existence that leads to our Completion can always be
eased by a consciously applied understanding of God;
and the stronger that understanding and faith the
better.
That is because God is beyond and including all
time, and includes everyone you have loved and will
love, for He is Eternal Life, and we are all within Him.
Hence, it is a good idea to be aware of the signs on
those horizons, and so have a good idea of God and
what is eternal and eternally loving.

Some people may be disappointed with God because
he 'aIIovs vais and olhei hoiiois.
But, as you will see in The Astrology of God, God
does nothing of the sort.
God only 'does what He can 'do, and that is
already done.
It is not for Him to stop what is; but it is up to us to
do our best with our faith to see through the bad, and
indeed use it to our advantage.
80
If ve did nol do lhis, and veie conslanlIy 'saved,
or did not take responsibility for our lives and our
wrongs, then we would never arise as fulfilled
individuals and we would never leave the agonies of
lhe 'vonl.
Hence the value of the lines from Psalm 23:4:
Yea, though I walk through the valley of the shadow of
death, I will fear no evil: for thou art with me; thy rod and
thy staff they comfort me.
Anyone who has finally passed through all the
challenges of pain will know the importance of pain
(not, of course, maliciously inflicted or self inflicted
pain) and will see it as what it is, which is nothing,
lul a 'nolhing lhal vas essenliaI foi Iife lo happen.

It is also worth noting that no matter how dreadful or
horrible something may be, its equal (and well
beyond its equal) in good is always on the other side
of it.
So, for example, if a man hears of some terrible or
sad news which is beyond him to remedy in any way,
then it is best not to wallow in it or to fight it, but to
allow it to be as it is within the whole and to know
that it will always lead to more than its equal in good.
Indeed, ve viII aII le 'lesled lhiough oui Iives lo
face great challenges that measure how bright our
own light is.
Eventually this light will be bright enough to shine
so much that not even the thickest dark will prevent it
from linking you with the Eternal Light of God, and
therefore linking you directly with that Eternal Light.
81
That is, you will be in a position when, whilst you
are in the dark, you will understand the dark, and feel
its pain, but also be able to see through it with your
own 'light.

One of the biggest tests many of us face is when we
lose a loved one.
In such circumstances the emptiness and darkness
can be overwhelming; but if we have sound faith and
understanding of God then we will know that we all
live on beyond death and will do so into eternity.
This should help us let go of the person we have
lost in the knowledge that we will one day see them
again. Indeed, it is this letting go of people in their
earthly roles that helps you to let go of the womb and
to advance to your freedom and happiness, which
will always merge with that of the loved one you
have lost. And you will know it.

Let us now consider hell.
There are foolish people who believe that there is no
hell.
It is usually these people who think that the height
of all Creation is Man, and so it is usually these
people who deny God.
But these people will one day through hell learn
about God. They will first learn their self-inflicted
separation from God, which is the darkest isolation.
After that they will know God.
All people will suffer the unjust pain they cause
others, all the more so if they refuse to accept they are
82
wrong and refuse to let go of their false
righteousness.
Jesus said that for a|| qc ucr|crs cf iniqui|q. Tncrc
shall be uccping and gnasning cf |cc|n when they are
'lhiusl oul (St. Luke 13: 27-28).
In other words all people who are bad and do bad
things and live out of accord with The Divine Pattern
will suffer because of their actions. There is no one
who does not to some degree suffer hell, because
there is no one who is perfect.

In the Bible it says that those in hell - those who
ucrsnip |nc ocas| and nis inagc will have the snc|c cf
their torment ascendeth up for ever and ever: and they have
no rest day or night (Revelation 14: 10:11).
That is, those who do not follow the correct path
will suffer forever.
But, this eternal hell is not a place where people go,
because there is not one person who will spend a time
in 'fiie inlo eleinily.
What it means is that all the wrongs that are
committed in The Creation and continue to be
committed into eternity (for there is never an end to
the cycles of Creation) will forever be piled up in this
'heII, vhich is a synloIic 'luining of aII lhose
wrongs which are cast aside only after pain.
You could think of it in the way you think of any
shameful behaviour you might have indulged in.
Even the best people look back on their lives with
some shame and regret that they did or did not do
something; and, whilst these acts or omissions have
83
been atoned for, they will always exist as something
that did or did not happen. That means they will exist
in a 'casl oul sense, oi in a sense lhal ve do nol vanl
to have anything to do with them. And so, whilst
lhose lad acls oi onissions 'luin foievei, lhe
individual does not.
It follows that there is no wrong behaviour (which
is, in effecl, 'voiship of 'lhe leasl) that may enter
Heaven, and there is nothing false that may enter
Heaven.
The pain involved in this process depends on how
attached you are to what is wrong.
So, as soon as you are willing to let go of what is
wrong or false, the less pain you will have, and then
you will be able to enter into the ultimate in joy,
which is Heaven.
It follows, of course, that if you work on following
what is right then you will find it easier to let go of
youi 'leasl oi lhal side of you vhich hoIds you lack
from walking in step with God and this will
inevitably make your life far more enjoyable.

We will all know who we are.
And since, in part, we are what we do, if we do
what is wrong and what causes pain wrongfully then
we will experience that pain. So, if we murder then
we will experience ourselves the terror and the wrong
of the murder in exact equal measure.
This will place us in hell.
That is, for a time we will be subjected to our
conscience, and we shall be in pain, or in isolation,
84
which will be unremitting until our 'lesson is
learned.
You could say that Saturn 'plays an inverse role
here, for in hell you will experience limitations and
boundaries which you previously ignored; and so
you will experience isolation and fear - all the
negative aspects of boundaries, so that you may
consider the positive use of boundaries.
Since time slows when we are in such a situation -
time always slows when we are not happy - then
such pain can feel like an eternity (Saturn is also
related to time).
So, beware when you commit a wrong, because you
will always experience its dark side at one time or
another. And if this does not happen in this life then it
will between this life and the one in Spirit.
There is no one who escapes what they have done.

It is important to note the difference between the pain
of our existence, which is no fault of our own, and the
pain we bring on ourselves by stepping out of accord
with God. But, both can be soothed by working with
and understanding the Nature of God, and following
The Divine Pattern as best as we can.







85
11.
_____________________

The Roles of Parents and Children


In astrology, the child is represented by Mercury, but
it is important to note that, as far as true astrology is
concerned, lc naq nc| ca|| nin jMcrcurq] ci|ncr
masculine or feminine, for he is either one or other as joined
to any Planet. ui|n |nc gccd nc is gccd, ui|n |nc cti|
Planets ill.
Here the great seventeenth century English
astrologer William Lilly in his book, Christian
Astrology, is saying first that the gender of whoever
Mercury represents in a certain type of astrological
chart depends on the gender of planets around it.
So, for example, if Mercury is close to a female
planet, then he can be taken to represent a female. If
Mercury is close to a male planet then he can be taken
to represent a male.
Lilly is also saying that whoever Mercury represents
will be good if close to a good planet and bad if close
to a bad one.
This says a lot about children, and reflects that
children are impressionable, adaptable to their
environment and open to suggestion.
Childhood is therefore an important time, because it
is when a person is moulded more than at any other
time in his life.
86
It is therefore a time when parents should be taking
the greatest care to shape the correct development of
their offspring.

Because a child is impressionable it will absorb
whatever influences it experiences. So, if the parents
are bad then the child will more likely be bad, and if
the parents are good, then it will likely be good.
It is clear therefore that the parents and not the child
should be at the core or at the centre of the family.
That is, because the child is naturally more adaptable
than parents, it is the child that should adjust to the
parents, rather than the parents adjust to the child.
A good family is never child-centric. If it were it
would be ruled by what is unformed. This would
disrespect what is formed, which is the relative
experience and wisdom of the parents, and so what is
relatively unformed will reign, which will bring
misery and chaos.
Of course, this is not to say that the child should not
be cared for and should not be protected from fear
and evil influence; for if a child were not cared for
and protected the parents would not be respecting the
child, which means they would not be allowing the
child properly to exist. And this would go against the
Nature of Things, which demands that all things must
be known or acknowledged.

The parents have a duty to bring up the child so that
it becomes an individual in its own right.
87
An individual is not someone who follows his every
urge and does what he likes. An individual is
someone who is capable of being who he is, which is
often against his random desires.
That is because random desires are often wrong, not
least because they are by nature not conscious and so
not properly shaped or understood.
In their wisdom it is up to the parents to steer the
child away from what is wrong, and so take care to
guide the child away from its random desires, or at
least to discern the good ones from the bad ones.
Thus a parent must introduce order and discipline.
Without order and discipline the child will remain
unformed and unable to discern the parts from the
whole. It will therefore be unable properly to make
progress and leave the womb.
Parents must be careful to remember that since a
child is so close to the womb it is well equipped to
use emotions to weaken the resolve of its parents in
order to do as it wishes or be given what it wants.
Certainly a father, the one who should uphold the
ultimate order in a family, should not fall for such
wiles; for if he does the family will collapse and the
child will rule, and will cause big problems; because a
spoiled child is very difficult to steer from being
unspoiled.
A spoiled child is a ruined and an unhappy child,
because it is unformed and stuck in the womb and
therefore ill at ease and afraid to become who it
should be.
88
But a child who is governed by too much rigidity is
also an unhappy child. That is because it has been
forced to experience too much order before the time is
right for it to be so. And so, it will be bereft of
emotional and maternal support and will therefore be
in want of that experience or wanting of the womb.
This is very similar to remaining in the womb and so
leads to being unformed.

It is worth noting that in traditional astrology
Meicuiys 'friends are Jupiter, Venus and Saturn.
Jupiter relates to priests and teachers.
Like the Moon, Venus also relates to mothers. But,
Venus is the side of mother that draws the child from
the womb so that it may enjoy the conscious feminine
aspects of the world, such as beauty, harmony, fun
and unconditional, nurturing love.
Saturn represents, of course, discipline and the
father as a representative of masculinity in this world.
And, of course, what is truly masculine is formed and
ordered: the individual distinct from the womb.
So, Saturn is the structure of the formed, real,
practical individual, rather than the more remote but
powerful solar essence of father.

The fact that Jupiter, Venus and Saturn are friends of
Mercury reflects what matters to the child: the child
will respond well to discipline, the enjoyable love of
mother and to the priest, or the teachings of God and
what is beyond this world.
89
It will not respond so well to the Sun or Mars,
which are both actively masculine planets, and relate,
amongst other things, to what is detached.
Mars, for example relates to cutting away, and the
Sun relates to Spirit, which is away from this world.
Hence no child likes to have independence. They
instead like guidance, learning and a growing,
enjoyable order commensurate with their age; all with
the firm back up of the home and emotional support.
A child must be a child.
And parents must be parents.
90


















91
12.
_____________________

Different Genders Different Roles


For anything to manifest in this world physically says
a great deal about what it is. That is because the
physical presence of anything is far more obvious in
this world than a thought or a feeling. Attempting to
create real solid things only with thoughts is in this
world a generally unsuccessful practice.
And since we have clear physical differences
between boys and girls and men and women, females
and males are fundamentally different. Our genders
therefore give us significant clues towards our
individuality, and therefore to whom we are and how
we should behave.
Gender is very important because the two genders
are at the core of the Creation. It is clearly therefore
more important than hair colour, shape of limbs, eye
colour, skin colour and so on; all of which are trivial
when set alongside gender.

We can expect very different natural (that is, not
interfered with by social engineering) behaviour from
boys and girls (indeed, recent work by the British
primatologist, Richard Wrangham at Harvard
University, provides us with some clear evidence of
this).
92

Boys are physically masculine and so their overall
orientation in this world must be masculine. Hence
their natural behaviour is towards seeking
boundaries, and so they seek boundaries and test
them by pushing them.
Also, since masculine relates to what is individual
or separate from the womb, it means that it is
separate from the crowd or the group (the Moon not
only relates to the womb, it also relates to the crowd).
And so a boy will naturally be more competitive,
adventurous, or likely to try to break new ground
than a girl.
It follows that boys are more inventive than girls
and will be more likely energetically to compete with
other boys, their peers.

Girls on the other hand are physically feminine and
so their overall orientation in this world must be
female.
Hence their natural behaviour is receptive. Rather
than breaking new ground they naturally incline
towards what ground has already been made - if you
watch girls they will often gather things and order
them. Since girls are associated with the Moon and
Venus (they are feminine) they are more likely to
merge and do things together, and far less likely to be
as competitive as boys.
It is no surprise that girls tend to do better in the
early years at school than boys, simply because boys
93
are less interested in what already exists, and would
rather break new ground.
Girls on the other hand are better able to collate and
order what already exists. But when it comes to new
ideas and inventions you will find, in a natural world,
far more inventors and pioneers who are men.
This is nolhing lo do vilh 'piejudice oi lhe
'suljugalion of vonen, lul il is lo do vilh hov
things naturally are.
Indeed, it is subjugation of the feminine to expect
her to behave like the masculine; and it is subjugation
of the masculine to expect him to behave like the
feminine.

In recent years we have seen the growth of the malign
fashion of lhe 'equaIily of lhe sexes, oi feninisn.
The nasty side of this trend is that it actually
imprisons women rather than liberates them. That is,
it is at its core deceptive and false.
The root of this problem is in the fact that men were
seen lo le in sone vay 'lellei lhan vonen.
That is, masculine qualities such as being assertive,
obvious, overt, far-seeing, active, all which manifest
in areas such as the cut and thrust of business came to
be seen in our commercial godless age as universal
virtues or virtues that should be shared by both men
and women.
Thus, feminine qualities, such as being receptive,
private, demure, nurturing - all of which manifest, for
example, in the realm of the home - have come to be
94
seen not as female virtues but as something that is
weak.
And so, encouraged by feminist propaganda, selfish
desires, and the general weakness of men after the
World Wars, many women sought and gained what
had been under the traditional auspices of men (often
with the encouragement and assistance of enfeebled
and confused men); this in turn led to the confusion
and blurring of the roles of men and women.
Since this consequence is not in step with the
Natural Order and is an inversion to how things
should be, it is absolutely wrong. Little wonder
therefore that many of us are now burdened with the
over-feminization of society and widespread
emasculation, which leads to more perils and wrongs,
not least the break up of the family.

Incidentally, there is an argument that states if
someone can do something and they want to do it
then no one should have the right to prevent them
from having the opportunity to do it. This might
carry some weight during these misguided days, but
it ignores the important point of whether or not the
thing they want to do is wrong or out of step with the
Natural Order.
Whilst an extraordinary woman might be able up to
a point to do what a man is meant to do, such as fly
fighter jets, most of us instinctively feel
uncomfortable when she does so.
The same would happen the other way around. For
example, most of us would have an instinctive
95
revulsion of a man being employed as a midwife,
notwithstanding the fact that he is perfectly able to
assist in the birth of a child.
There is a lot of truth in a truly instinctive reaction,
because it is unhindered my the wiles and self-
deceplions of Mans lhinking: there is great danger in
using the twists and turns of creative arguments to
make lhings fil in vilh a ceilain peisons idea of hov
things should be rather than following the objective
Natural Order, or how things truly should be.

The causes of the sinister process of over-feminization
could be debated for a long time, but it is not my
purpose now to enter into such a discussion. Suffice it
to say; whilst it was and is a bad process, it was
inevitable.
The good of it will emerge when the true roles of
the genders are redefined and aligned with the
Nature of Things.
This redefinition is important to the world at this
pailicuIai line in lhe voiIds hisloiy, vhen il is
necessary for everything to be in its right place; and
we could not have them properly and newly defined
for our time without undergoing the confusion in the
first place. As it has been said, to help you know what
you had, it sometimes helps for you to lose it and
then have it returned.
When men and women rediscover their true roles
we can rest assured that we will be in accord with The
Divine, and know it, and therefore Good will come to
earth.
96

It is clearly wrong to try to force boys and girls to go
against their natures by forcing them or encouraging
them at early impressionable ages to involve
themselves with things that are against their gender.
Such moves will only create misery, because we
must be who we are: the farther away we are led from
our true selves the more painful it will be to realign
us.
It follows that it is good for a child to be encouraged
to be true to its gender.
Boys must be boys.
Girls must be girls.
And so if a boy proves to be effeminate he must be
encouraged to make headway towards masculinity
and to learn the responsibilities of his gender.
Similarly if a girl shows masculine traits she must
be encouraged to make headway towards her
femininity and the responsibilities of her gender.

So, much of the life of boys and girls should be kept
separate.
Mixing girls and boys in all activities and blurring
the boundaries between what boys should do and
what girls should do goes against the Natural Order
and is a regression to the womb, which will
eventually deliver its problems.
It is also false, for boys are not girls and girls are not
boys, and so, again, it will deliver its problems.
The presence of girls in places that should be
exclusive to boys will only dilute the masculinity of
97
the boys, and so remove the vital presence of the
masculine in the world, and so remove the order
which brings us to our fulfilment.
So, competition between girls and boys in areas that
should be exclusive to one or the other gender are
inversions and abominations.
It is not a surprise that children at same sex schools
tend to do far better than those at coeducation
schools, and so the education of girls and boys should
be done in separate schools.
But, loys schools should encourage regular
interaction with giiIs schools in areas where it is
obvious that the sexes should meet; such as in plays
or arts or religious or social events.

















98






99

13.
_____________________

True and False Limitations


What are true and false limitations?
False limitations are those that prevent us from
being what we truly are - they are the ones that
prevent any connection between God and people, or
stop people from understanding their real purpose
and stop people from knowing who they are, or being
themselves and, ultimately, being truly happy.
Now, here we arrive at a stumbling block that many
of us experience when trying to understand
spirituality.
It is that after we have had some sort of spiritual
experience - perhaps like the one we have when we
gaze upon the heavens or when we feel wonderful
after a dream or an extraordinarily meaningful
coincidence - we believe that we should live forever
immersed in that experience and that experience
alone.
That is, we should somehow transcend life, or
remove ourselves from normal life, basking only in
oui 'CodIy Insighl. ul, as I have seen vilh nany
people, and have experienced myself, such an
approach is the high-road to false limitations. That is,
paradoxically, it actually takes us away from our
100
understanding of and experience of God. It therefore
limits us in the worst way possible.
The reason for that is that when, for example, we
gaze at the stars, and we have a wonderful Insight
into the Truth of Life, we are actually in this world.
That is, when we have the experience we are at the
same time burdened by normal every day existence;
or, at least, we are very much rooted in every day life;
and that is what makes the experience so powerful. If
we were not in this life and were not in some way
burdened or struggling and had always somehow
leen 'lianscending Iife ve vouId nol le alIe lo
experience the spiritual beauty of what is beyond the
struggles of everyday life. In fact, we would not exist
at all, or at least we would not know we exist; and so
we would not be able to know God or ourselves.
So, our wonderful spiritual experience alone is not
connection with God or a clue to such a connection;
for we can only get close to experiencing God when
we experience both the wonderful feelings we have
when gazing at the stars and the being rooted in this
world.
In short, properly to experience Insights into God,
or, for example, the wonders that can happen when
ve gaze al lhe 'Face of lhe Divine or have a spiritual
experience, we must be here in this world, in this life,
doing what we are meant to be doing here. Then and
only then can the heavens truly come to earth. Float
off into your experience or prematurely cut yourself
from your duties in this world, and you cut of your
connection with God, and so you put up false
101
limitations - limits that curtail your relationship with
God, and therefore your relationship with happiness.
False limitations also come from thinking we are
what we are not. For example, we may be one of the
many who have swallowed the lie that we can be
what we want to be and do what we want to do,
when, of course, if we take a good look at life, we
must accept the nonsense of such claims. The fact is
we are limited in what we can do and be; indeed,
there is in the great scheme of things actually very
little we can do, and very little we can do about it.
It is not surprising that the root of much of our pain
is the egocentric belief that we are what we are not,
because from such a belief comes envy,
disappointment, isolation, loss, low self-esteem,
relentless failure along with a belief in pleasures and
delights and other transient things that always lead to
more loss and more sadness.
True limitations, on the other hand, are the ones
that have become unpopular because we have
become so egocentric.
That is, true limitations get in the way of the sinister
popuIai 'leachings lhal ve can gel vhal ve vanl and
that we can do and be what we want; for true
limitations involve following a Divine Pattern which
is often necessarily at odds with our wayward and/or
unconscious desires.
If The Divine Pattern were not often at odds with
our desires and our egos then we would never be able
lo voik vilh lhe 'leasl vilhin and so nevei
102
eventually be able to experience being in perfect and
happy unity with that Pattern.
True limitations involve breaking away from
infantile desires by employing duties of decorum,
duties to the family, duties to your children, so that
those children may have a man and a woman in their
different roles as mother and father who remain
together and are not waylaid by selfish desires. True
limitations involve many areas of life, including the
recognition of the nation, and duties to the nation.
Clearly they also involve some level of morals and
discipline. True limitations are not therefore easy to
follow, but we ignore them at our peril; though we
enjoy great rewards when we follow them as best as
we can.
True limitations involve the acceptance that life is
not easy, but that while living our life we all have
access to the infinite wonder of God, the clues of
which we may enjoy when we gaze upon the starry
skies - clues that bring us a lightness of step, a
gentleness of manner, good humour and the
understanding of Life that will always bring a sparkle
even to the saddest eyes, because real Life is all and
everything in one.
Indeed, the brightest eyes are found in those who
have the hardest life coupled with the greatest belief
in God and the greatest respect for what is right and
doing what is right; for they are the ones who are
truly in this world and yet connected to what is both
beyond and including this world.
103
They are therefore the ones who are the true
conduits of the Divine to the world, because they
have in one way or another understood the difference
between false limitations and true limitations and
they know the eternal rewards of applying their
understanding.
Indeed, paradoxically, those who have had the
hardest lives but have followed what is right as best
as they can in accord with God, are the ones who
have the easiest lives.


















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105

14.
_____________________

Schools, Children and Teachers


As you are now aware, the astrological Mercury
represents children.
But children are also the concern of the astrological
Fifth House.
The Fifth House is also the House of fun, self
expression, sports, enjoyment and creativity.
So, all that is connected with children will work
better if the attributes of the Fifth House are also
applied to them.
That means, of course, at home children should
have access, within the limits of a good home, to all of
the things of the Fifth House.
Indeed, when they are governed by good parents,
children will always help deliver the qualities of the
Fifth House to the family.
They will make family life more enjoyable, more
fun.

The same applies to a school.
A school at which teachers have proper control over
the pupils will be a happy establishment, where
sports and self expression are encouraged.
106
Hence a school should be very much about drawing
a child out of itself through sports and arts and other
forms of expression.
Of course, there is no use in doing this unless the
skills of these areas can truly exist; which means they
must be measured against each other.
Thus, competition in all areas should be encouraged
at school; and merit should be praised, while failure
should be admonished.

But a school is not all about fun and self expression: it
is also about learning about life and the world, and
making distinctions between things, which means it is
about the ordering of the intellectual capacity from
the randomness of the womb to something real and
distinct.
That means it is about diligent study and discipline
and application of the thinking mind.
For the child (Mercury) to take shape (Saturn) it
nusl 'neel Saluin and be shaped by Saturn in the
form of structure and order.
And since the child is so much related to the
thinking mind (hence both the child and the thinking
mind are connected to the astrological Mercury), it is
clear that a child will benefit from disciplined
thinking, or study or academic learning.
Coming into this world with no obvious knowledge
of academic studies, a child is a blank canvass.
For the child to learn it must acknowledge this
blank canvass and so be prepared to meet with
learning. The child must follow the nature of
107
childhood by adapting to and absorbing knowledge.
That means schools must not be child-centric: just as a
family should have its parents at the centre, so a
school should have its teachers at its centre.
Indeed, as far as authority is concerned, the teacher
is standing in place of the parents, who should
entrust their authority to the teachers and the
methods of the teachers while their children are at
school.
Any paienl vho undeinines a leacheis aulhoiily
undermines authority per se. If this happens the
teacher should be free to expel the child from his
establishment.

The child should be taught by the teacher who
imparts knowledge to the child. Then the child
should be tested on his knowledge so that it knows
what is wrong and what is right, and how things are
set out in the world.
Whilst the child may forget much of what he has
been taught, he will have learned much more than the
facts by passing through the structure which shapes
his character. Also, by having a disciplined contact
with study, he will understand his thinking mind
more than he did and he will find it easier to absorb
knowledge or information in the future.

For the child to learn in this way it is clear that it must
know its place: it must know that it is not on an equal
footing with the teacher (represented in astrology by
108
Jupiter, who is known for his expanding and
generous qualities).
So, a definite distinction between teacher and pupil
must be emphasised (Jupiter is seen as a far more
significant planet than Mercury - a far 'heaviei
planet).
This will help encourage the child to step out of his
current immature situation and improve himself by
closing the gap between him and his teacher. That is,
he will be growing or expanding towards Jupiter
under }upileis expansive influence.
It is not for the teacher in any way to breach this
decoiun ly affecling 'equaIily oi 'faniIiaiily vilh
the pupil; such behaviour will reflect a definite
regressive step, which, as we know, is always
harmful.

Children are known for their exploratory behaviour;
and with their high energy, little knowledge and
undeveloped morals, they are prone to mischief.
Indeed, Mercury is the planet of mischief; as
WiIIian LiIIy says, Meicuiy 'is lhe aulhoi of sullIely,
liicks, devices.
It follows then that to prevent chaos from breaking
out children must be subject to firm discipline, which
will help them take shape and thus fulfil themselves.

For discipline to be exercised the child must first
know the distinction between him and the teachers
because therein lie the seeds of authority: the teacher
is higher and therefore knows best.
109
If a child does wrong then the child must be
punished swiftly, justly and without hatred by the
teacher.
If the teacher refuses to punish the child
appropriately and in the correct measure then the
teacher is allowing a weakness, not only within the
child, but also within himself, to continue. That is
because when we discipline others we are defining to
ourselves what is right and wrong, and so if we are
too weak to take disciplinary action we are being
weak on ourselves and going against what we know
to be good and correct.

Punishment at school is simply a consequence of the
child stepping outside of what the teacher and his
school sees as the right behaviour. The punishment
should be enough to fit the misdemeanour.
So, for example, if the misdemeanour involves
violence or physical damage then the child should
experience the essence of what he has done.
Since violence or physical damage is a consequence
of the abuse of physical energy (which is represented
astrologically by Mars), then to help the child learn
about how wrong such rule breaking is he should be
introduced to Mars in a way that is unpleasant for
him - if it were pleasant, then it would not be a
punishment.
The most effective way of doing this would be
either physical punishment, such as by the cane; or by
making the child partake in uncomfortable physical
110
exercise, such as a run or physical education in his
own free time.
Regular offenders clearly do not wish to be taught
and so should be expelled from the school.

The fact that the misdemeanour must match the
punishment has its roots in the fact that Saturn is
directly connected with discipline and punishment.
Indeed, Feste sums it up quite nicely in Shakespeaies
Twelfth Night vhen he says lhal 'lhe vhiiIigig of time
[Saturn] liings in his ievenges.
Saturn is about structure and boundaries, and so
when boundaries are ignored he must make his
presence known.
In order to prevent boundaries from being breached
again he must make his presence unpleasant, because
we dislike what is unpleasant and so will do our best
in future to avoid it and toe the line.













111

15.
_____________________

The Purpose of Education


When should a child leave school?
The age of Mercury (childhood) begins as soon as
the child demonstrates its independence from its
mother. That is, it begins at the end of infancy or
babyhood.
It continues until adolescence, which begins when
the child becomes aware of being attractive, of
wanting to merge with members of the opposite sex,
or awakening sexually, or becoming aware of its
'Venus quaIilies, vhich is aiound lhe age of lveIve,
thirteen or fourteen.
That means, because the age of Mercury ends at the
start of adolescence, it would not be out of step with
the Natural Order for an adolescent to leave school.
But, nor would it necessarily be out of step for the
child to continue its studies.
However, if we consider the true purpose of
education we must consider the two astrological
Houses that concern education: the Third and Ninth
Houses.
The Third concerns the Mercury period of
education - hence the Third Houses cIose associalion
112
with Mercury. The Ninth House concerns schools
and universities.
With so much of the astrological chart devoted to
education (one sixth of it), you could argue that
education is an essential part of life.
That is as may be, but the Ninth House is also
knovn as 'The Road lo Cod, and is lheiefoie lhe
House concerned with taking us closer to God, and
there we find the true purpose of Ninth House
education - it should help direct us to God, or to a
better understanding of God. This is explained in a
little more detail later; but suffice it to say for our
purposes now, it shows us that full time education
beyond the Mercury age is not essential for all people
- as long as they take time in their life to learn about
Cod (lhe Ninlh House). This 'sludy couId invoIve
anything from going to church, attending Bible
classes, or classes of whatever true religion the
individual belongs to.

Indeed, there is surely a limit to what we can learn
academically and there are clear limits to the use of
academic study, unless we are one of the few people
truly cut out for academia or religion. And this limit
can be closely reached between the ages of eleven and
fourteen. Any other types of learning (i.e. not
academic) beyond those ages that we may undertake
will have little to do with education in its true sense
(which concerns the understanding of God), and so
should be learned in life or through a trade.
113
Moreover, enforced education for the sake of it or
for a misplaced exaltation of education is a tool for
tyranny: first, because it keeps the individual cosseted
for too long in an institutional environment, it
weakens the resolve of the individual to forge a life
for himself. Secondly, if education is not used for its
true purpose, then it can be used as a weapon to
control people.
That is, it can be used to indoctrinate the people into
thinking dumbly in the same way as the secular
government, creating the opposite to what is needed
for a healthy population, and the opposite of what
education is for.

Since lhe adoIescenl is noie 'grovn up oi noie of an
individual than a child, he must have more
independence. So, if he continues his stay at school,
he must be able to exercise responsibility and his own
personal powers to a greater extent than before.
However, his identity is still as yet unformed and so
he must be subject to discipline in his studies and his
behaviour in accord with the rules of the school and,
of course, to the law and culture of the nation.
One way to help his identity is for him to dress the
same as all of his fellow pupils of his own gender,
with slight embellishments according to sporting,
artistic or academic merit - a practice that is good to
begin when the individual starts at his very first
school.

114
Young people have a lot of energy, which, when
unused, will turn sour and fester. That means there
will be a high amount of energy directed towards
mischief unless that energy is harnessed.
Schools should be aware of this and counter it with
plenty of physical activity, sporting contests and high
academic or artistic demands, along with active
encouragement towards the fulfilment of potential,
with rewards and prizes for merit in all areas.
Discipline and the power to put it into effect is
therefore of paramount importance; otherwise the
boundaries, which will be tested by the high energy
of youth, will fall. Structure, identity and belonging
will then fall aside and adolescents will lose their
way: it will encourage them to follow ways that will
be harmful to them and everyone else.
The same principles of school discipline used with
younger children should be applied to adolescents.

The basic essentials for schools are relatively
inexpensive and are in some cases free - discipline,
for example, is one of the most important ingredients
of a good education, and yet costs nothing.
A school simply needs reasonably comfortable but
simple rooms for study, with desks and chairs facing
the front, where there is positioned the desk of the
teacher.
The teacher must be enthusiastic about his subject,
have an awareness of the importance of bettering his
pupils, along with an ability to impart knowledge,
which may seem obvious, but such attributes are
115
lamentably rare in many schools these days. The
teacher will also have some measure of reserve and be
a firm disciplinarian, but have the lightness of touch
that should never be far from education.
A school will also need a hall for assembly, fields
for competitive sports and adequate sports
equipment.
Black boards and chalk cost very little, as do paper
exercise books. Text books could be used and handed
down from one year to the next. School uniforms,
whilst being compulsory, cost less than other forms of
dress, and keeping pupils smart costs nothing.
History, the religion of the nation, the national
language and its literature should be absolutely
compulsory for all pupils, as they all lead to the true
identity of the individual, and are therefore essential
to his fulfilment as a person.
Also at least one other language should be taught,
this will help put the native language into context and
thus enhance that language. Mathematics should also
be a priority, as it provides pupils with a key to
understand the world in an objective way; the same
goes for science and geography, both of which add an
understanding of the observable world and so help us
know who we are; art should also be compulsory,
because it not only allows for a generous amount of
self expression, it also demands considerable powers
of observation both of the natural environment and
human nature and how the two flow with each other,
thus again enhancing awareness of ourselves and the
world around us.
116
Proper art also demands divine inspiration and is
therefore a means of bringing Heaven to earth so that
we may be uplifted while also learning about
ourselves. Great skill and discipline are required for
proper art; which in turn develops the individual
because it helps him to express himself fully in an
orderly and structured way and so be grounded in
this world.
Sports should be compulsory for at least two whole
afternoons in the week, along with two other physical
education lessons.
All of these subjects together will fulfil the purpose
of education for children and adolescents. That
purpose is to enable pupils to enjoy a foundation of
understanding based in their identity and
individuality that sits within a vast whole. This in
turn enables the pupil to be well enough equipped to
cope at all levels in the world outside school and in
adult life.

You will notice that the above outline for education
will be relatively inexpensive, but it will be effective
in that it will produce disciplined, polite, socially
adept, and happy individuals who have an essential
sense of identity, religion and their true abilities or
disabilities.
Notice that very little technology is required for
such a good education.
What is shown above is natural and directed
towards the individual rather than a machine, which
is the computer.
117
Of course, in most areas nowadays computers form
an important part of our lives, and so it is important
to learn about them. But, such things can be learned
at home or on vocational courses, and need not play
an important part in the proper development of an
individual, which is what a school is meant to be for.






















118
119

16.
_____________________

The Funding of Education and More on
Education Secondary Schools and
Universities


I have heard it often said by mothers, and have
witnessed it via my own observations of children,
that the nature of a child does not change very much
from the moment it is born: personality traits remain
intact throughout the life of an individual.
This is perfectly understandable, considering that
the DNA of an individual, which directly corresponds
with all levels of the individual from physical to
psychological, remains the same throughout his
physical life.
If you consider it from an astrological point of view,
you will take into account that, as the astrological
chart reflects, the moment of birth is unique - set, as it
is, to accurate time date and place; and since
everything is defined by what surrounds it, so the
astrological chart clearly defines the individual (that
is because the astrological chart shows the positions
of all the planets at the time of birth, and there is
nothing in the Solar System so big as planets, and
therefore nothing that has such great powers of
defining the individual at any moment in time).
120
Since the uniqueness of an individual corresponds
with all things that surround him, then the
uniqueness of an astrological chart is added to by the
context of the infanls Iife.
For example, if two infants were born at exactly the
same time and place and one was from a wealthy and
traditional military family and was a boy and the
other was from a poor background with no father and
was a girl the charts would in their details take on
very different meanings.
No matter, a good astrologer will take all these
details into account to determine with great accuracy
the fixed nature of the person that the infant is and
will become (it is fixed because no one can change the
moment of their birth and because a person is who he
is).

If you consider the fact that the nature of a child can
be easily identified within such a short time after
birth, then by the time it has passed through its
childhood - the necessary learning time of Mercury -
it will have a good idea of its academic ability and to
where its potentials naturally lie. That is, of course, if
the education has been up to the standards already
explained.
Many education systems have long since recognized
the fact, albeit probably unwittingly, that the age of
basic education (the age of Mercury) ends at around
eleven to thirteen years of age.
For example in certain countries there are Grammar
Schools or other schools in which places can be
121
gained through academic selection at the age of either
eleven or thirteen.
Then, with a focus on the academic (while not
forgetting all other areas such as sports), pupils may
better focus their energies without the distractions of
those who are interested in other areas.
Pupils at these schools may then look ahead on
tertiary education, should they wish to pursue
academic study after school, which should be an
exception rather than a rule.

As we saw in the previous chapter, secondary
education (what follows primary education), should
not be compulsory and should really be provided
only if the individual wants to follow an academic
course in life and has the ability to do so.
Notwithstanding this, secondary education aside
from Grammar Schools could also offer some
assistance to help train the individual or help him
become familiar with practical skills for future jobs.
That is, if the economy is up to scratch.
Clearly, it would be helpful if these other schools
also provided for academic advancement. That is
because pupils who fail their entry exams to the
selective academic schools sometimes suddenly
become seized by ambitions to take up further
academic education. Not only that, some people are
'Iale-deveIopeis.
It is also a point of consideration that entry exams
may have been failed owing to illness or other
122
unavoidable factors which could be taken into
account.

We live in a world where we can do things and make
things happen and earn money and have families.
We also live in a world in which things must be
manufactured, planned, delivered, cleaned up,
repaired and improved. In short we live in a practical
'ieaI voiId, and il is helpful if we have people with
skills so that we may live in this world comfortably.
By far the majority of these skills or aspects of life
do not need academic study beyond childhood - as
long as the teaching in childhood was good enough to
furnish the individual with enough intellectual
knowledge so as not to be seen as an imbecile; and so
that he would know where to look should he wish to
extend his academic knowledge.
So, from a relatively early age it would be far better
for the fulfilment of the individual and the nation if
people who are not academic to enter into
appienliceships oi lo Ieain 'on lhe jol - which is, in
effect, learning while you are earning.
After all, the reason why we are trained or study
practical subjects in educational establishments is for
us to make our way in life, earn our living, have a
family and enjoy food and the comforts that a good
life can bring. There is no need to delay this by
unnecessary, costly and over-long courses in either
secondary or tertiary education.

123
As we saw in the previous chapter, as far as astrology
is concerned, tertiary education or education at
university belongs to the Ninth House.
This House is aIso knovn as 'The Road lo Cod.
It also concerns astrology and the study of astrology
and it concerns true religion.
In fact it is concerned with anything that is directed
towards making a link between Truth and this world.
It is therefore concerned with people whose
fulfilment comes not from making money, but from
finding truth, whose heights come from the great
philosophical and spiritual echelons discovered
through work towards the understanding of God.
The university is therefore a place of those who
have a 'caIIing - it is a place of sacrifice, or the
relinquishing of the worldly; for the happiness of the
true academic or philosopher or priest can only be
found in either intellectual or spiritual understanding,
which is not of this world in that it cannot appear in
any other form than what is either invisible or in
books or simply influential.
Since it is not as of the world as many other areas of
life, and we live in a worldly world, university is also
very much an exception rather than a rule. That is to
say, if we were to live in a world that reflected how
things should be, very few people would go to
university, and those that did go would be willing to
sacrifice all they had to go.
Also, if a student had proven abilities in these areas
il vouId le in lhe univeisilys inleiesls lo ensuie lhal
124
the student had food and lodgings and access to
teaching.
All other people, who were not suited to university,
would learn at work, or in whatever line of work they
had chosen.

Those at university would not just be sacrificing for
their own satisfaction, because a consequence of their
efforts will inevitably be for the good of the world as
a whole.
So, for example, in a good and correct world, a
scientist at university would be working on how the
physical world functions; and in that somehow seek a
closer link with God.
On his way through his studies and his work he
would inevitably come across discoveries that would
be helpful to humanity.
A literature student would study literature in order
to help put us into a greater philosophical context
through the study of literature and language. By
doing this he would be at the vanguard of elevating
our understanding of literature and language, which
would filter down through all levels of society, thus,
again, enhancing humanity.

How should universities be funded?
A university is a place where independent thought
and expression is vital.
It is therefore a place that should find its own funds.
125
It is not up to any government to fund universities
any more than it is up to the government to fund the
Church.
If a government were to do this, it would have to
raise taxes and would inevitably force the university
to be beholden to an institution from which it should
be completely separate.
This would be a granting of power to government
that it should not have.

A university could gather funds through charity,
through donations, through selling its ideas or
discoveries and from student fees.
Since university is a place of excellence and a place
where the highest standards are sought, like a church
does not gain funds by charging parishioners, a
university should not necessarily gain funds from
student fees from all students. That is, scholarships
should be widely available for students who cannot
afford to pay.
This approach would prevent places being
exclusively for rich people, and would therefore
encourage the very best students to attend.

As for the funding of schools, since true education is
the realm of religion and university, so religion and
universities should see to it that a good and true
education is provided for all people.
Of course, independent private schools should exist
if the people want them.

126









127

17.
_____________________

True Government, Mars and Saturn

What is the purpose of government if it is not to pay
for things like free education? To find an answer to
this question it is worth considering the fact that if
something has withstood the test of time it usually
holds some truth. And so, we would be reasonably
safe to help find its answer by considering an old
classic.

NicoIo MachiaveIIis look, The Prince, which has been
respected as a source of political ideas since the
sixteenth century, could therefore be said to offer us
some grains of accurate insights into the subject.
Within those leaves we find some excellent
quotations concerning a nation (state):

The cnicf fcunda|icns cf a|| s|a|cs.arc gccd |aus and
gccd arns. (Chapter 12).

Among other evils which being unarmed brings you, it
causes you to be despised. (Chapter 14).

It makes him contemptible to be considered fickle,
frivolous, effeminate, mean-spirited, irresolute, from all of
which a prince should guard himself as from a rock; and he
should endeavour to show in his actions greatness, courage,
128
gravity, and fortitude; and in his private dealings with his
subjects let him show that his judgments are irrevocable,
and maintain himself in such reputation that no one can
hope either to deceive him or to get round him (Chapter
19).

A prince ought to have two fears, one from within, on
account of his subjects, the other from without, on account
of external powers. From the latter he is defended by being
well armed and having good allies, and if he is well armed
he will have good friends, and affairs will always remain
quiet within when they are quiet without (Chapter 19).

Notice that, for a state or a prince to function
properly, there is an emphasis on arms and law (good
law).
Nolice aIso iefeience lo 'couiage, 'giavily,
'foililude, 'ains and 'Iav.
You will find no reference to a prince having his
picture taken with babies, or eating with children, or
going out of his way to be emotional for millions of
television viewers to watch and so be beguiled by
deceitful sentimentality.
You will also find no reference to benefit hand-outs,
oi poIilicaI coiieclness, oi 'sociaI issues, oi lhe
building of a superstate with its lumbering
bureaucracy and its lists of meaningless jobs.
Nor will you find there any reference to positive
discrimination so that governments or boards of
directors are for some perverse reason better if half
filled with women.
129
But that is because what he writes is as pure as we
might get in this world.
It is not dressed up with fancy nonsense.
It was written at a time when people had a far better
idea of who they really are than they do now.
It was therefore written at a time when, whilst there
was little technology and great poverty, there was
more Truth and more Life.

Let us now look more closely and consider those
voids, 'couiage, 'giavily, 'foililude, 'ains and
'Iav.
In them we have the astrological Mars and Saturn.
Both of these masculine planets are strongly
associated with the Tenth House in proper astrology -
the astrology that has past the test of time. That is
because anything in Capricorn is ruled by Saturn and
exalts Mars.
It follows, therefore, that it is vital for any state,
when it functions properly and in accord with how
things should be (according to God and therefore the
grace of unity), to have great respect for what Mars
and Saturn stand for, which are, arms, courage,
fortitude, gravity, order, structure and so on.
Moieovei, if you considei LiIIys The Christian
Astrology you will see that the Tenth House is the
House of 'judges, piine officeis, connandeis in
chief, vhelhei in ainies oi lovns |i.e. poIicej.
dignily, Iavyeis.
That is, it is the house of domestic order, national
defence and good law. It is also the House of the
130
nalions Ieadei, as shovn ly ils associalion vilh lhe
Sun, vhich, accoiding lo WiIIian LiIIy, 'signifies
kings, emperors, &c. dukes...

The 'nodein 'iefoinei oi 'piogiessive who believes
that government is about taking over every single
area of human life will no doubt dislike what I am
saying here.
But then he might also deny that a stone is made of
stone if it did not fit in with his recently cooked up
ideology.
The 'nodein progressive vilh his pionises of
'change nighl foi squeanish 'peacefuI ieasons nol
like anything military and/or ordered, and thus insist
that his government behaves like a huge mother, one
that he would like to be a great nurturing cuddly
thing, but one that can in reality only manifests as one
that jealously and sentimentally clutches her infants
so close that they do not and cannot break away into
their individuality.
A 'nodein piogiessive vouId lhen piefei Iife lo le
contrary to how it should be; for the Second House of
a chart is the house of personal resources, and the
Fourth is the House relating to home and hearth - to
nurturing.
To mix these Houses with the Tenth might appeal to
lhe foinIess piefeiences of lhe 'nodein piogiessive
but would go against the Natural Order, and so go
against any real hard-earned peace, thus encouraging
violence, evil and chaos.

131
An astute astrologer might now point out that
traditionally the Tenth House is the house of
'nolheis.
But that is because in a true and ordered world (one
in which men are not encouraged to be at the birth or
to partake in bringing up babies) it is the mother who
is a chiIds first point of reference - first point of
structure in this world.
As the qualities of Mars and Saturn reflect, the
Tenth House has nothing whatsoever to do with the
nurturing side of mothers.
It is the Moon and the Forth House that are
concerned with nurture in this way - the Moon being
the essence of the nurturing feminine.

Meanwhile, an astute student of politics or history
might correctly draw our attention to the terrible
military powers of Nazi Germany, the Soviet Union
or North Korea - nations that focussed or focus far
too many resources into military power and
repressive law.
But a student of proper astrology would point out
that whilst a nalions goveinnenl is iepiesenled ly
the Tenth House, the Tenth House is only one twelfth
of a chart - a chart whose whole must be respected if
true order is to reign, and that means all things being
true to themselves, which means democracy and
balance.



132



133
18.
_____________________

Democracy, the Parts and the Whole and
Voting Age

Because the Sun scatters his light throughout the
Solar System anything from a planet to a pin may be
seen.
So, in effect, the Sun gives shape to everything,
allowing each individual thing to fulfil itself; which is
to be what it is and to show everything else within the
whole what it is.

Under the gaze of the Sun nothing can be what it is
not, and rightly so; because if anything was not true
to itself then the whole would not exist, for the whole
can only be what it is when all the parts are true to
themselves and each other.
For example, a building would not stand for very
long if its foundations could somehow choose not to
be what they are meant to be, which is concrete, solid
and unshakeable, but to be made from marshmallow.

The Astrology of God shows us that the Sun relates
directly to Knowledge, which is Complete Known
Unity of all things in all times. Because of this it has a
direct connection with God.
You should now know that Knowledge is also the
outcome of all things and is the only True Reality, so
134
it is the perfect masculine and so holds everything in
place.
That is because the perfect masculine is all that has
fully departed the womb. It is therefore all that is
perfectly known and fulfilled and is therefore all that
has been fully formed.
And all that is fully formed has followed the correct
Natural Order, which means it has followed and
respects the correct structure.
In short, Knowledge and one of its most obvious
representatives in this world, the Sun, are directly
related to all individual things not only being what
they are but what they truly are, which is what they
are meant to be according to The Divine Order.

With all this in mind, let us ask the question, what is
Democracy? For democracy is surely our worldly
means of expressing who we are within a larger
group.

The word 'denociacy comes from the ancient Greek
void foi 'peopIe povei, or means 'popular
government.
It concerns giving power to the people.
President Abraham Lincoln defined parliamentary
democracy as, gctcrnncn| cf |nc pccp|c, oq |nc pccp|c
and fcr |nc pccp|c.

If we consider democracy figuratively, in the context
of astrology, God and the Creation, you could say
that democracy means that all things must have their
135
place and be true to what they are; otherwise the
whole could not be whole.
By being true to themselves, no matter how big or
small they might be, things have the power of the
whole; for without them in their correct place there
would be no whole.
Clearly, therefore, there is nothing that should have
more power than it is meant to have.
For example, it would be wrong to give more
attention and respect to an orange than it would to
your front door or your dog or a member of the
family. But then a happy household is also one that
has some fruit available and so it would not be right
to throw away your orange just because you have a
dog or a front door.

Because democracy in this respect is concerned with
the individual expression of all things, it is concerned
with individuality and the fulfilment of individuality.

Individuality is a word that is frequently wrongly
interpreted.
The selfish person may think that he expresses his
individuality if he does what he likes when he likes
and to whom he likes.
But clearly this is not a correct way to express
individuality, for how can you express individuality
by obliterating the individuality of other people?
You can only be an individual when you recognise
the individuality of others, because only then are you
being true to the whole and therefore not upsetting
136
that whole and therefore truly being what you are
meant to be.

Some people think that the bedrock of happy
civilization is the individual. They say that the
individual should have a right to do as he likes,
notwithstanding any context whatsoever.
But, again, this is not individuality, it is merely the
spontaneous expression of selfish desires and whims
that are contained within a bubble, isolated from
everything else.

Clearly, to be a true individual a person must
consider everything around him and take part (within
limits, of course) in everything around him.
As we saw in an earlier chapter of this book, he
would do well by first considering the closest thing
that surrounds any person, which is the physical
body, which gives a person many clues about
potential.
For example, what is the gender?
What does the gender nean aloul lhe peisons
purpose?
Another question might be, where did the person
come from?
Parents provide a very important indicator of
conlexl, foi a peisons nolhei is lhe veiy fiisl
reference point in this world, and everything grows
from there. Then there is the father and the family.
The Connandnenl 'Honoui lhy falhei and lhy
nolhei (Deuteronomy 5:16) emphasises the
137
importance of acknowledging your position in the
family.

The family is part of the community, which is part of
a nation. All of these units are essential and integral
parts of the whole and so must be allowed to exist in
their own right.
So we have the individual, who properly exists only
according to the limits and references points, such as
the family, the community and the nation, he finds
around him.
Step outside of these reference points or remove any
of them and the whole falls apart, which will always
lead to misery.
Happiness will always be found when true
individuality is found, and that means accepting
appropriate limitations, the clues of which are all
around us. That means true individuality not only
consists of rights to be an individual, but duties to be
an individual, which include duties to everything
other than the individual.

The family, the community and the nation are
collective individuals in that they have a separate
living identity, which, in its way, has a mind of its
own and exists as a separate individual, which is the
sum of all the individuals who are part of it.
In order to enjoy a happy world all of these
individuals must be allowed to exist and have powers
according to what they are.

138
In its true sense, which is political, democracy is
certainly a means for the people to have their power
in the running of their nation; but this power must, of
course, be in accord with the Natural Order. If it is
not, then the Natural Order is undermined, which
means the individual is undermined, which means
that misery will follow.

Political power is about the running of the nation, of
which all people are a part. It is the duty of people to
take an active part in politics, because they are part of
the nation and the nation is part of them. If people do
not take part in politics then they would not be
fulfilled individuals.

Should politics be for every living person?
We have clues to the answer of this question in
astrology, but we can begin with common sense.
Whilst a baby is an individual in its own right a
normal person would not consider it correct for a
baby to vote in an election. The same would apply to
a child or to an adolescent. These people are just too
young. A nation ruled by the interests of adolescents,
children and babies would only appeal to the most
mawkishly sentimental and foolish of us.

Someone might quite rightly point out that adolescent
children and babies are part of the nation and
therefore have a right to play a part in the running of
a nation.
139
However, a baby, a child and an adolescent are all
part of a family, and it is the parents who are their
authority. The parents, being fully grown individuals,
are the representatives of the family and it is they
who vote in the national election.

So, at what age should people be allowed the vote?
The astrological Mars relates to the stage of growth
after adolescence, which is called young adulthood
(see The Astrology of God).
Young adulthood begins between around eighteen
years to twenty three years of age.
Mars is also a planet relating to the ego and the
drive to be oneself.
Mars also relates to cutting away - hence in
traditional astrology it represents cutting or surgeons
or tools or divorce. Since young adulthood relates to
Mars, young aduIlhood is a line of 'culling avay
fion paienls, 'culling lhe apion sliings, as il veie.
That means it is a time when the individual is
standing on his own two feet, and, whilst still
respectful of his parents, is their equal as an adult in
society, which means he can vote.

Moreover, in astrology, politics and government are
the concern of the Tenth House, which is ruled by
Saturn, which is the planet of age and maturity.
Furthermore, Mars has exaltation in Capricorn,
which links Mars also with the Tenth House, giving
added testimony to the fact that involvement in
140
politics should begin at young adulthood and not
before.

141

19.
_____________________

True Government, Mars and Saturn


So, it is right that politics does not give each and
every living individual a say in the running of the
nation.
It is also right that, because government is only the
concern of one twelfth of an astrological chart,
government should not have power in all areas of life
and so its powers should be limited accordingly.
However, all living things have the opportunity to
express who they truly are, which is how to live in
accord with God.
Since God is the concern of religion, does this mean
that religion should have overall power in this world?
The short answer is: most certainly not; but let us
have a look at why this is.

The entire astrological chart contains all things, and
from it, in theory, all things can be identified.
Though, it would take an astrologer of considerable
skill, along with an unhealthy interest in detail, plus a
thousand year lifespan dedicated only to astrology
just to touch on what can be revealed by an
astrological chart.

142
Now, since the entire chart contains all things, and
since God can be defined as all things in all times and
dimensions at one now (see The Astrology of God), then
surely it is the entire chart that is the closest we can get
to representing God on earth.
Also, because we could argue that the chart is the
closest we can get to God and since God is the
Ultimate Power and the Ultimate Good, then surely
we should use the chart as the tool of ultimate power?
Of course, whilst such a suggestion is absurd, it
does help raise the problem of how we can best
represent God in this world. And the crux of this
problem is that, whereas God is the Absolute Unity,
we live in a world where it is more than obvious that
everything is separate from everything else.
For example, I am clearly not you and you are not
me. And you are not an elephant or a horse or a bush
or a plate or continent or a book or an apple or a pot
of jam or a government; and, whilst you will have
connections to all of those things, none of them can be
described as actually being you, or totally at one with
you.
Another part of our problem is that as soon as
something exists in this world it is separate from
everything else, and so, it not only has to slot
somewhere in this world amongst all other things, it
just becomes represented by a small part of an
astrological chart.
As we know, even government is allocated only one
twelfth of an astrological chart.

143

Because a religion is an organisation devoted to the
teaching of God or reminding people that there is
Cod, lhe fiisl pIace ve nighl Iook lo find Cods
representative on earth is religion.
But religion cannot be seen to be any more powerful
than something like government. That is because, no
matter how high its purpose, a religion is a thing
amongst many other things, and is the concern, like
government, of only one twelfth of the astrological
chart - the Ninth House.
It is also important to note that it does not share an
astrological House with government; and so, in a
good world, should be seen to be separate from
government.

It may be difficult to understand that something so
directly related to God can have only one astrological
House and therefore such limited power.
People might say that if a religion is so au fait in its
knowledge of God then its knowledge is pure and so
its practitioners should have the reigns on all our
lives, passing laws against sins or what its priests
deen lo le innoiaI oi 'againsl Cod.
But those people should never forget that any
teaching about God, no matter what its source, whilst
good, is taught by people and interpreted by the people
and so is not infallible.
Also, without exception, people are by nature
faulted and to give such power to so few people
would only invite tyranny and abuse of power.
144
The only way we can benefit from any religious
teaching is for the religion or the Ninth House to do
the teaching, and for all the other Houses and their
occupants to apply and interpret that teaching as well
as they can by being true to what they are and what
they do within the whole.
This is the only way that religious teaching can be
made real; because it is impossible for a priest, who is
a specialist in his own field to be a specialist in all
fields of all people of all ages in any nation.
So, for example, whilst a religious teacher might say
that murder is wrong and that a murderer should
receive the death penalty, it is entirely up to the
government and the judiciary and the voting public
to decide actually what to do in this world with
murderers. They can then find out, for example, how
practical and effective such a measure is or how
impractical or ineffective it would be not to have it.
Certainly they can turn to the priest for guidance, but
the government must have the last say - religion and
government must be kept separate.
OnIy in lhis vay viII lhe ieIigious leacheis voids
be truly discussed, kept alive and applied in this
world.
Of course, this is not a perfect solution to our woes
(life here is not perfect and never will be); but at least
it will give us something to work with: something
that, within our limits, brings us closer to God.



145

20.
_____________________

God, Religion and the Nation


Ils aII veiy veII ciilicizing hov lhings aie, lul hov
should things be?

The root of how things should be is in how we truly
are.
The structure of things for us is therefore as follows:
God is at the top.
Then there is the nation, the community, the family
and the individual.
Lach of lhese 'luiIding lIocks nusl le
acknowledged.
Each must be allowed to exist.

Yes, God is at the top.
That does not mean religion is at the top of a nation.
God can be understood as a transcendent being,
which, of course, means that He extends beyond all
limits, including those of nations.
But, since we live in a world of limits and therefore
structure, any understanding of God can only be
giounded vilhin lhis 'ieaI voiId and lheiefoie have
meaning via a structure.
146
The structure devoted to this task is the true
religion; which should act as a sort of funnel,
directing an understanding of God to all the
tributaries of earthly life, so that we may live as best
as we can in accord with The Divine Pattern.

Now, the nature of God revolves around Known
Unity (see The Astrology of God).
This is the Ultimate Good.
In order for things to be truly known and therefore
good in our world of separate things, the separate
things must clearly be acknowledged - otherwise
they would not be known.
Thus, the only way we can get close to the Divine
here on earth is first to understand that there is God.
Then il is lo use lhis undeislanding as a 'Iighl foi
us lo undeisland and 'see lhe individuaI pails lhal
make up the whole.

The parts of the whole I am talking about start with
the individual.
Then there is the family, then the community, then
the nation.
All of these are the parts of the whole in this
material world.
There should not be any body or group that is
beyond the nation, which is why before God in
Revelations the last sovereign structure is the nation: it
is not the gioup of nalions oi a 'voiId nalion vilh a
'voiId goveinnenl.
147
It follows then, that any organisation attempting to
stand beyond the nation is usurping the role of God,
and so is committing the greatest lie; and since Truth
must be known, it will lead to the greatest reversal,
and the greatest pain.

Since religion is a part of the nation, and the nation is
governed by the government, then religion must be
subject to the government - not the other way
around.
Having religion subject to the nation and the
government will, paradoxically, bring us closer to
God.
That is because all things must be known: that is
governments must be what they are, which is not
religion, and religion must be what it is, which is not
government.
And so when all things on earth are true to what
they are there is a sense of Known Unity on earth,
vhich is lhe lesl sense of Cods unily lhal ve can
achieve within our worldly limits.

It follows that we cannot have a global religion; for a
religion may only exist in the context of the nation
and the culture of that nation: a religion is part of a
nation, not the other way around.

Since the true meaning of something can only be
found with its original context, and since religions
have definite nations and cultures of origin, then the
true meaning of a religion may only be found in the
148
context of the culture, nation and laws from which it
emerged.
For example, if you received a toy fire engine for
your fifth birthday you would probably be filled with
great excitement that is reliant upon the viewpoint
and context of a child. If, on the other hand, I were to
give you the same fire engine as a present when you
were seventeen years old you might be quite put out
and upset that I did not buy you a record or an
attractive article of clothing.
That is because, whilst the fire engine as a physical
object has not changed, its context has changed, so its
meaning has changed. Therefore it is no longer what it
was to the child.
This alteration of meaning is what can happen to
religions when they are exported to cultures and
nations from which they did not emerge. They
inevitably lose some of their meaning; which means,
if they are a religion of God, they will take a step
away from God.

Whilst God is the highest, He can only be properly
known from the lowest upwards, for His known
existence on earth depends first and foremost on
acknowledging the parts: the nations, the cultures, the
laws, the people, the families and so on.
In other words the greatest spiritual power on earth
depends on the smallest parts and vice versa.

This principle can be applied to democracy, as it can
be applied to all things.
149
Nothing can exist without its parts.
And the people, being the collective mass of the
parts of a nation, are far wiser than their individual
rulers; and so, for goodness on earth, all decisions of
national importance must be decided with the direct
help of its free-thinking people (there is no point
seeking the assistance of the people if they are
indoctrinated).


















150
151

21.
_____________________

Messengers of God, Equality,
The Holy Spirit and the Fifth House


Il is liue lhal Cods iepiesenlalives on eailh aie
priests.
A proper priest is a man who literally represents
God by passing on what he knows or has learned
about God to other people.
ul ve aie aII ciealed in Cods inage (see Genesis
1:27 and The Astrology of God, which shows that we,
like God, at our most fundamental, are a mix of
Nothing and Knowledge), and so in a very real way
we are all representatives of God.
We represent Him by fulfilling our individual
deslinies lo le liue lo vho ve aie, vhich is lo 'vaIk
in step with the Divine Order and to be Complete.
Anyone who is true to himself is at one, and since
God is One, then that person is a representative of
God.
This does not mean that we can all be priests in the
true religions; for the position of priest in these
religions should only be available to men. That is
because a piiesls jol is lo le a iepiesenlalive of Cod
in the religious sense only: it is their purpose to
represent the entire God; whereas it is the purpose of
152
all people (or all living things) to represent God in
their own particular individual way that is set aside
from religion.
Think of it like this: when white light passes
through a prism it is broken up into a myriad of
different colours, all with their own particular shade.
Each of these different shades is like an individual,
who is, in his way, representing God.
A priest is one of these shades of light whose job it
is to represent the original white light before it was
broken, and so must be as close in resemblance to that
light as possible. And since lhe 'vhile Iighl of Cod is
nascuIine, lhen a 'nascuIine coIoui of Iighl, as il
were, would le lhe vhile Iighls correct
representative.
Another way of considering this is to remember that
all living things are representatives of God, including
ants or wasps, but clearly neither an ant or a wasp
would be appropriate choices to oversee a marriage
ceremony or to represent God in a religious way.
Clearly, therefore, are the right ways of doing things
and the rights ones for doing them.

Since God manifests Himself in this multifarious way
by people or other living things truly fulfilling
themselves in their individual ways, He is strongly
associated with the astrological Fifth House of the
astrological chart.
The Fifth House is the House of fun, creative
expression, sex, ale houses, restaurants and,
importantly for our purposes, children.
153
Having a child is our way of reproducing ourselves.
We can see ourselves in our children: for example,
they look like us and the have our behaviour traits.
That is, we see ourselves living outside of ourselves.
So, the Fifth House is very much concerned with
our true individual expression.
Yes, of course, whilst, for example, the Third House
is our writing and our thinking, the Fifth House is the
House through which we express our entire self.

Now, since we are created in Cods inage, and il is
the House through which we may be truly expressed,
the Fifth House is the House through which God is
represented in every day life.
This is also because God may be best known on
earth if and when everything is true to what or who it
truly is and therefore acting in accord with the whole.
So, whilst the Ninth House is the House of religion,
the Fifth House is the true expression of God, showing
that God is everywhere, and that the truly Divine need
not have any obvious direct connection to religion.
This brings to mind Jesus saying that we need not
pray in the open to show our closeness to God (St.
Matthew 6:6).
As long as we are being properly true to ourselves
in accord with the whole, it matters not what we do
or who we are, we will be true representatives of
God.

Not surprisingly, the Fifth House is also the House of
messengers and ambassadors. As John Frawley tells
154
us in The Real Astrology, the ambassadorial role of the
Fifth |a|cs us oac| |c |nc spiri|ua| francucr| cf |nc cnar|,
for the fifth is the House of the Holy Spirit, in whichever
uaq |nis is cxprcsscd in |nc taricus rctca|cd fai|ns.
We are thus given a further clue as to the
importance of the House: it is the House of the
messengers of God. Hence, as Frawley says, Tnis is
unq Aou Masnar saqs |nc fif|n is |nc ncusc cf guidancc.
Guidancc, |na| is, frcn aoctc.
Furthermore, the Fifth House has strong
connections to the Sun, which is, of course, directly
related to Knowledge, or the essence of God, which
can be described as the Spirit of God, or Holy Spirit,
not least because it is entirely formless and
omnipresent.
So, it is through true self expression that we can in a
very ordinary way all be messengers of God, or
people who bring God to this world.

It is clear, therefore, that for Good to come to this
world, everyone must play their role; which also
means that, in a political sense, we must all have our
say, which means that democracy is vital if we are to
have Good to be delivered to the world.

Finally, we now have an opportunity to consider
equality.
We experience true equality through fulfilment in
that the essence of fulfilment is something we all
enjoy in the same way, which is in our happiness.
155
And the only way we can be fulfilled here on earth
is through being true to who we are, which is,
paradoxically, to value our differences, which is
lheiefoie nol lo le 'equaI in the sense that it means to
be the same as something or someone, or treated the
same as something or someone.
So, in a place where there is true equality, we shall
see different types of people, with different views,
from different backgrounds, different families in
different communities in different nations, but with
one God.














156
157

22.
_____________________

Defence, Police, Government,
Saturn and Mars


A nation is an aggregate of people who are joined by
custom, language, history, law and geography.
A good nation is governed by a democratic
government or a constitutional monarchy within a
democratic government.
The key here is division of power, so that no single
person or body has excessive power; because
excessive power will always lead to tyranny.
In Chapter 15 we saw that the Tenth House is the
domain of rightful influence over law and defence.
We have also seen the importance of defence -
pioleclion of lhe nalion and lhe nalions cilizens oi
subjects either from invasion from other nations or
from domestic crime.

As individuals we need defences against disease and
attack from other individuals.
So, we must maintain our structure, as represented
by Saturn, and we must do something about any
attack, which is to express ourselves as separate
individuals, as related to Mars.
158
Thus Mars and Saturn are, so to speak, good
business partners. One shows the structure and the
other works for it.

If we did not defend ourselves, our homes, our
communities and our nations, there would be no
order, no reference points, and we would leave
ourselves open to attack, which would bring misery.
Part of the reason for this is that, as The Astrology of
God shows, all of our main ingredients must be
acknowledged in one way or another. That is, they
must be known, because, in the end, everything must
be known.
Our main 'ingredients as people are represented by
the planets. And so, if we ignored our Saturn
ingredient we would be ignoring our boundaries; and
if we ignored our Mars ingredient we would be
ignoring our defence of those boundaries.
Since everything must be known (for that is the
inexorable process at the foundation of all existence),
then any ignored ingredients will be known. If we
refuse to ignore them they will make themselves
known: they will force themselves on us, which will
always be painful.
So, if a nation ignores its Mars and Saturn it will
receive the bad sides of Mars and Saturn. That means
there will be increased violence (Mars) via an
invading nation or via crime, and we shall not feel
safe and secure (Saturn) as our boundaries are
overwhelmed.
159
The violence will increase through the absence of
the structure that should harness physical energy or
aggression (Mars).

You should now have a better idea as to why it is
essential for a nation to defend itself and so have
effective armed forces. Hence the most important
function of a government is to protect its people from
crime and invasion.
It follows then that armed forces and the police
force are the concern of the government, and should
for that reason take up the largest proportion of
public funds raised by taxes.
This is not to say that there should be anything
more than the correct amount of police and armed
forces: if there is too much there will be a tendency to
intrude in the private lives of citizens or subjects or a
tendency to invade other nations; if there is too little
there will either be invasion or high crime, both of
which bring dire consequences. For no government
can in any way abuse its people or the people of other
nations without suffering the consequences.

Immigration is also the concern of a government,
because to a certain extent immigration involves a
breach of national borders, and so is a concern of the
definition and structure of a nation.
That is why all immigration policies of governments
should be taken very seriously, and the borders
policed firmly.
160
Also, any immigrant should do his utmost to
integrate with the customs, laws and traditions of the
host nation. Any obvious disrespect in these areas is
tantamount to invasion and the culprit should be
dealt with accordingly.
Excessive immigration is also tantamount to
invasion, and will therefore create considerable
resentment and rage, which will create violence or the
negative expression of Mars.






















161

23.
_____________________

Divine Justice, Rule of Law
the Judicial System


To help maintain order within a nation it is not
enough just to have a police force: it is also necessary
to have a refined judicial system so that justice can be
maintained.
The judicial system is an essential part of the
protection of citizens of subjects. That means it is the
concern of the government and the Tenth House. Just
like defence or police it should be paid for by the
government via taxes.
You could argue that government, judiciary, armed
forces and police should be separate, otherwise there
is a danger of corruption - especially with the
connection between government and judiciary; and
especially when it is the government coffers that
provide the money.
However, whilst all these areas are parts of
government and closely connected to the Tenth
House, a good government will allow significant
autonomy of each of these areas. And it will be
judged by the people in elections, when it will be
removed if there is any sign of corruption.
162
There is one important area where justice should
cover all areas. It is the Rule of Law; which is to say
that not one person, without exception, should be
beyond the law. That means, of course, if there is any
sign of corruption within the government then the
offender should be charged and tried for his crime in
the same way as any other citizen or subject.
The Rule of Law is a means of expressing that in
truth - or in the eyes of God - we are all equal. For
there is no one who can enter into Heaven with one
iota of what is not known (see The Astrology of God),
let alone what is evil.
That is to say, there is no one who can sidestep the
'}udgenenl and }uslice of Cod, vhich is lo knov
fully who they are. In this respect the Rule of Law
helps us walk in step with The Divine Pattern.















163

24.
_____________________

Crime and Punishment



It is a rule of Divine Justice that no one can escape the
Truth, which is who they are. That means anything
we do that is false or wrong or evil will be accounted
for, whether here in this world, in the realm between
this world and that of Spirit, or in another life. No
matter how much we deceive ourselves or how much
we deceive others, we can never escape this fate.
We can follow this principle in the area of crime and
punishment.

Punishment for crime must be set clearly aside from
revenge, for revenge is the conscious malicious
decision to harm someone who has harmed you. It
therefore drags you into the realm of the original
wrong, and so sullies you in equal measure.
Punishment, on the other hand, is detached from
the situation in question. It is the result of objective
inquiry into the crime, and is firmly set aside from the
vagaries and ill-definition that generally comes with
emotional responses, such as those that entice
revenge.
164
Punishment is necessary to make it clear that lines
should not be crossed. It is therefore by nature
unpleasant.
Some people say that when an offender commits a
ciine he shouId le 'iehaliIilaled.
Tnc Oxfcrd |ng|isn Dic|icnarqs definition of the verb
to rehabilitate is:

1. a. trans. To restore by formal act or declaration (one
degraded or attainted) to former privileges, rank, and
possessions; to re-establish (one's good name or memory)
by authoritative pronouncement. (In early use only Sc.)

b. To re-establish the character or reputation of (a person or
thing); to clear from unfounded accusations or
misrepresentations.

2. To replace in a previous state.

3. a. To restore to a previous condition; to set up again in
proper condition.


b. To restore (a disabled person, a criminal, etc.) to some
degree of normal life by appropriate training.

c. absol. for refl. To return from military to civilian status
or purpose.

Notice that there is an emphasis on re-establishing to
good name.
165
This can only be true in the sense that a punishment
should balance the crime and so render the criminal
in a state of having paid for his crime, which is to
leave him crime-Iess. The ciine has leen 'luined
avay, as il veie.
So, in this respect, rehabilitation of criminals is truly
a function of the justice system.
However, many people confuse this with somehow
'leaching oi in sone way cosseting the criminal into
leing a 'lellei peison, vhich snacks a IillIe of
indoctrination.
But it is not the function of punishment to teach
anything beyond what the offender may choose to
learn himself by enduring the limitations of his
punishment for the crime he has committed. Only
then will he in any way identify what is wrong with
his crime, and so learn anything worthwhile within
the context of the situation he has created for himself.













166






167

25.
_____________________

Death Penalty


To enjoy a fulfilled life, which is the best life in this
world, we must work within The Divine Pattern.
In this chapter we are going to look at what must be
done with regards to crime and punishment.
Again, the clues are all around us, and other
principles can be found in the book, The Astrology of
God.
If we look at nature we can see that it is natural to
do wrong, for even in nature we can find bad
behaviour.
Equally, within nature we can find swift and
effective ways of dealing with bad behaviour.
We only need look at the behaviour of animals to
see how quickly the adults swiftly and firmly
reprimand their young, or indeed any animal that
oversteps the mark. The bull will butt the miscreant
calf, the lion will bite or strike at the miscreant cub.
Chimpanzees will sometimes kill those that step too
far out of line or, on other occasions, expel them,
which is tantamount to a death sentence.
Thus firm, fair, swift action against wrong, done
without malice, is common in nature.
168
This helps enable the order to be maintained and so
the survival of the animals upheld. This enables there
to be clearly defined boundaries, which, of course, are
an integral part of the structure or order.
Thus elements that attempt to undermine the true
and good order are continually monitored and
removed. And, since nature reflects what is good and
whole (like the Moon reflects the light of the Sun), so
we can find clues in nature as to how we might best
live.

Just as good and bad is continually monitored in
nature, so you monitor your own thoughts, actions
and feelings. You will police them and, if you are
wise, you will remove those that are harmful to your
survival and sanity.
Your guide is your conscience. This is aptly named,
for our true and real self is Complete Consciousness
(also known as Knowledge). This can also be
desciiled as 'Cod lecause il is total Known Unity.
Thus there is part of all of us that always knows what
is right. This does not depend on nurture, for all
people, no matter who they are have a conscience. In
some, of course, it may be buried more than in others;
or some people just choose to ignore it in favour of
more short-lived delights.
A wise person will listen carefully to his conscience,
and will root out as much bad within him as possible.
This can only be done with honesty, clarity and direct
action. The bad must first be identified and then
removed. There is no use trying to understanding the
169
bad, for it is simply bad and must be removed; but
there is a use in understanding why the bad emerges
so that it will not re-emerge.

A garden will look good, but weeds will always
grow. A good gardener will be vigilant and will
remove the weeds as and when they come.
There is no use understanding the weeds. But there
is a good use in understanding why the weeds come,
and how to remove them when they arrive.

It is made clear in the book The Astrology of God that
we are made of many parts, and that each part must
be acknowledged.
We also consist of good and bad, otherwise we
would not know good.
To know good we must be vigilant over what is
bad. This helps us know both good and bad - we
encourage the good, and we limit the bad as best as
we can.
We also know that bad cannot be entirely removed.
In our world, this would be a perfect situation and
therefore false. Instead it must be reduced. This calls
for us not to over-do our vigilance.
Thus, the garden may have a weed that really need
not concern us, and the lion may ignore some bits of
bad behaviour in the cubs. This is when discretion,
common sense and good judgement are used.
It is known to all wise men that too much vigilance
is also a wrong, as it reflects a refusal to allow life to
flow. It also suggests the hubris that being perfect is
170
attainable. It also suggests a lack of humility and
suggests a lack of understanding and compassion.
Such things will always precede a fall.

What is good and what is bad?
Good encourages conscious unity, which is a happy
state. Bad encourages unwarranted chaos, which
includes fear, want of clarity and isolation and is an
unhappy state. Good is in the flow with God, but bad
is not.
The highest good is Knowledge or Complete
Consciousness or Completion.
Complete non-consciousness (Nothing) is also a
unity, but is not a known one.
What is the cause of bad things?
Nothing is not bad. It is simply what is not. Bad can
only be found between Nothing and Completion
(between the womb and when we are in Heaven).
Bad can only occur when an individual advances
towards Completion.
Hence all people have some sin: all people are in
some way in the dark; but all people can know of
God, learn the signs and also do their best to walk
within The Divine Pattern.

We guide our less conscious actions with our
conscience. This helps us walk a good path when we
are blind.
Anyone who is bad or anyone who goes against his
conscience operates knowingly in isolation from the
whole.
171
As you know, this will always be rectified.

There is only one overall 'wrong oi sin from which
all sins emerge.
It is ignorance, or not to know oneself, or not to be
completely at one.
Since no one can be Complete and yet still live in a
physical body as a separate person, and since being
whole is the only way not to be touched by evil or
what is bad, the best thing you can do to enjoy a
happy and good life is to understand truthfully your
nature in the context of your body, your family, your
community, your nation and God.

Courage is one of the finest attributes, because what
is not known is generally shrouded in fear. And so,
to free oneself from what is not known, or from what
is bad, generally takes courage.

What is a crime?
A crime is a bad action or something wrong. But a
crime against the state is what the state sees as a
wrong, or something that would threaten the happy
and fulfilled freedom and peace of its citizens.
Because a crime is what the state sees as wrong, and
the state relates to all people within it, a crime against
the state is something can only be objectively wrong.
Thus, a crime against the state must be proven to its
people. The people must see the wrong.
This is different from the bad within us as
individuaIs, vhich is deaIl vilh ly an 'inleinaI
172
judiciaI syslen as ve piogiess in Iife, and inpiove
ourselves.
A good state is one that walks in step with The
Divine Pattern.
A good state will therefore recognise universal
wrongs, such as murder, theft, or anything that
involves taking from others in a way that can be
objectively proved. Hence it is difficult to have
emotional or psychological cruelty as a crime against
the state, because such things are hard to prove. Such
invisible things will be dealt with on a more internal
level, or spiritual level, or a subjective level.
By firmly responding to crime a state will be
acknowledging what is good, and thus encouraging
it. The state will also be acknowledging its structure
and order; for crimes are always a breach of
boundaries, and so boundaries will be respected
when crimes are dealt with.

All states must actively remove crimes from society.
This must be done without malice, hatred, prejudice
or revenge.
A state should use common sense and mitigating
circumstances when dealing with a crime, for a poor
man stealing food for his family is not the same as a
rich man stealing to make more money. Nor is a man
who accidentally kills someone the same as a man
who actively and murderously intends to take a life.

Each person is responsible for his crimes, for each
person has a conscience. However, all crimes are part
173
of a state and give clues as to where the state may
improve itself, and thus enable the people to live with
far less fear of criminals.
Just like a person understands that excess brings
illness, so a state will understand that the lowering of
standards creates more crime, for they encourage
anti-social behaviour.

When an offender is punished for his crime the state
should also consider that the punishment fits the
crime, or balances what is out of balance.
Hence, all criminals isolate themselves from the
state with their crime; and so, they must experience
this isolation from society. It is the job of prisons to
reflect this isolation.
The prisons must be clean, and offer basic comfort.
Any sign of bullying or cruelty to inmates within a
prison from either staff or inmates must be
immediately stopped and the culprits punished
accordingly under the law. It is important that the
prison staff must be firm, but bear no malice.
Prisoners must work actively in one way or another,
and kept busy.
Prisoners should, unless prevented by medical
problems, do over an hour of exercise a day.
To help prevent inmates from being
institutionalised, prison sentences should be kept as
short as possible.

If the criminal is guilty of unprovoked violence, such
as in robbery or violent burglary or any other
174
unprovoked and intentional attack, then he must
receive an appropriate sentence (just as a child at
school will receive punishment). He must receive
what he is abusing, which is physical, intrusive and of
high energy. That is, he must experience Mars.
Thus, for violent attacks of the above description, it
would be correct to administer reasonable corporal
punishment. This will help balance the criminal and
will send a clear and simple message of what will and
will not be tolerated.
As an alternative, short intense, energetic and
physical prison sentences with considerable discipline
could be administered to violent criminals.
Such an approach to crime of this type will reduce
numbers in prison and will deliver a strong message
that crime will not be tolerated. Also, it will 'help the
criminal, by introducing him to himself.
In cases of murder the criminal is breaching the line
of life and death. He is disrespecting life and so is
living in death.
The criminal must therefore accept this breach as
part of himself.
Since we must know who we are, upon being found
guilty he must know this breach and must therefore
be sentenced to death, and the execution must take
place soon after sentencing.

Before execution it must be made clear to the criminal
that there is a life beyond this one and that he can
realign himself with God.
175
He must, if he requires it, be given help with his
transition by a priest.
He must also be given a chance to make his peace
with himself and God.
He must also be treated with respect, and must
therefore not be cruelly treated or treated with malice.
He must be treated as if he will be welcome back
into the whole, but without his crime. This will help
him know what is wrong and what is right.
The sentence must be solemn, swift and as painless
and as natural as possible within the customs of the
nation; but the criminal must be aware that he is
about to die, otherwise he would not be able to know
death.
The execution should be done in private.
There should be as few witnesses as possible.
The issue is only one of his crime and the balancing
of that crime, so that good may prevail.
It is wrong therefore to make a show of it.
His remains must also be treated with respect, for to
treat human remains with disrespect is to disrespect
life, no matter how bad that life may have been.

The death sentence is sometimes criticised because
errors can be made and the wrong person can be
executed.
To help reduce this, every step must be taken to
prove the guilt. Also, the trial must be thorough, with
first class legal representation for the criminal.
176
Nevertheless, mistakes will be made, because
mistakes always are made, and innocent people will
occasionally (albeit very rarely) die.
But, we must acknowledge that Life is eternal. And
we must ask ourselves whether it is better to be
wrongly put in a prison for life and so be poisoned to
the core spiritually and psychologically or to die
swiftly.

It is often said that the death sentence is irreversible
but that a man may be found innocent and released
from prison.
It is, however, also possible that an innocent man
may be in prison for his life and may not be
reprieved. Which is the worse?

The death penalty is not a pleasant idea to any
humane and compassionate individual. However, its
application sets a clear top level boundary that must
not be over-stepped.
And it is within this boundary that all other
behavioural boundaries and structures may exist in
their right and therefore peaceful place.
And, since through the grave application of the
death penalty, we show that we can use and therefore
face death via justice and law and therefore
consciously, we acknowledge and respect death and
will therefore be less likely to experience his dark
side, which is though violence or murderous crime or
any squeamish and self-indulgent fears that might
hold us back.
177
The application of the death penalty will therefore
encourage a return to taking the law, justice and
indeed life more seriously, which is to value them
much more.
178
179


26.
_____________________

Black and White and the Bog


When lack of definition and want of structure prevail
we tend to find many people who have always on the
tip of lheii longues lhe aphoiisn, 'Nolhing is lIack oi
vhile.
Of course, this is spoken figuratively; for it is clear
to the man walking through a field covered in six
inches of fresh snow that there are indeed some
things that are white. Similarly, the man who visits a
coal mine would be challenged strongly and
successfully if he insisted that nothing is black.
So, what do these people mean when they say, often
with vigour, that nothing is black or white?

To help answer this question, consider a bog. A bog is
an area of ground that consists of decayed or
decaying vegetable matter (anything from grass to
trees) and water. So, it is a mix of two opposites -
something solid (vegetation) and something liquid
(water). The net result is neither water nor living
vegetation. It is instead an ugly mess, avoided by
wayfarers for fear of being sucked in to their death.
180
Now, if you were to interview the bog and ask it its
philosophy you would most probably not be
suipiised if il said, 'Nolhing is valei and nothing is
vegelalion.
You might then point to a clear stream trickling by
and lhen lo a fuIIy giovn oak liee, and say, 'ul look,
there are huge sold trees and there are streams of
puie valei.
The bog might then glumly refuse to look beyond
itself and insist, 'Nolhing is valei and nolhing is
vegelalion.
You might then tell the bog that it would not exist if
it were not for the water in its purest form mixing
with the grown vegetation.
You might also add that if the conditions were right,
and if it wanted to, the bog could transform into solid
ground (the dried decayed vegetation), pure water
and the plants, trees or whatever the decayed
vegetation would transform into.
The bog might suddenly glow with excitement at
this, but its nascent joy would be quickly clouded
over by the fact that it had been wrong all the time it
had followed its amorphous path, and so, through
pride, refuse to put effort into making something of
itself.
eing sensilive and peiceplive lo lhe logs piolIen
you might then kindly say that the bog, when
drained, is fertile ground for the growth of something
good, structured and in accord with the harmony of
lhings: il nighl piovide foi sone of lhe voiIds nosl
beautiful vegetation.
181
The bog might then be encouraged to make
something of itself, to follow what is truly good and
right.

Similarly, those who insist that there is no black or
white could not have a world if there were no black
or white; for the dull grey they subscribe to is the
product of a mix of black and white.

Those who insist that there is no black or white
generally mean that there is no true order, no proper
way things should be done, no purity.
It follows that they believe there is no good and no
bad; no truth and no lies; no masculine and no
feminine; no adults and no children; they simply
believe in a facile twilight mish-mash of what lies
between.
They believe in an opportunistic approach to life -
one in vhich 'anylhing goes - and so they are
unpredictable, uprooted and indiscernible from the
rest. That means they either do not exist or are very
close to not existing. And since the point of existence
is to exist they are not exactly useful partakers in
existence.
You could say, however, that a bog maintains its
identity not through opportunism, but by not being
pure water and by not being the fine structures such
as trees or grass or flowers or bushes. This would be
fair enough.
However, a true and natural bog or any piece of
land rich in water and decayed vegetation will know
182
that it is a potential source of vegetation in that it is
very fertile ground. It will therefore know that where
there is potential there is something bursting to
emerge from that potential.
Thus, fertile ground will not look about at the
surrounding trees and pure streams with resentment.
Instead it will strive to transform itself, to improve
itself to make effort to become the perfect forms that
surround it.
Of course, that will mean that if, for example, it
'decides lo le an oak liee il nusl ienain vilh lhal
choice, thereby cutting itself away from everything
else it could have been; and it will demand discipline
and sacrifice to achieve its aim. It will also mean that
it must first acknowledge that it is a bog, and is
therefore not what is good. But it will know that it is
good to acknowledge that it is bad and go from there.

In life some people are rather like a bog, which is to
say they are completely undefined and are simply
potential. This is a sad state to be in; but its associated
difficulties will be reduced first when the person
knovs lhal il is eveiy nans desliny lo fuIfiI his
potential, and second when he can set about his task.
So, if you are completely lost, or a drug addict, or an
alcoholic, or depressed, or lonely, or even if you have
committed the most heinous of crimes, you will to
varying degrees resemble a bog; and you can and you
will do something about it.
Of course, the effort required of you will depend on
your attitude and just how much of a bog you are.
183

We are all rather like a landscape, some with more
area of bog-land than others, but we will all have our
own bit of bog - we all have a part of us that is
potential, not complete, not good, not whole - just a
mish-mash of what needs to be directed to shape and
form. And that applies to every individual in the flesh
who is known ever to have walked this earth, without
any exception whatsoever.

Fortunately, we all have true astrology and true
religion; along with philosophy and the pursuit of
excellence to help guide us.
So, yes, whilst some of us really might be in the
boggy position of seeing ourselves and the world as a
place where there are no standards of good or bad, no
male or female, no teacher and no pupils, no families,
no communities, no nations: just a grey mass in which
all boundaries are blurred, we all have the
opportunity to move energetically to what is Good
and in step with The Divine Pattern.
This book should have given you many clues to
assist you in this process.








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