LETTER - March 1946
Our Connection with the Stars - Tycho's Mars
In order to complete the
picture of Tycho de Brahe's nativity, we still have to describe
the gestures of Mars during the prenatal development.
Figure 1 in letter 21 gives
an impression of this movement of Mars. It had just entered Goat at
the time of Tycho's conception and soon afterwards came into conjunction
with Jupiter. Then it proceeded to Waterman, and there it performed
a loop that lasted most of the time of the later embryonic development.
Finally it entered Fishes where it stood at the time of birth.
Mars, as the planet of strength, answers the question:
why does a human soul incarnate under the special conditions of one
earthly life? Further, it shows the intermediary task of the present
incarnation in the sequence of previous and future lives on Earth.
Sometimes contradictions may seem to exist between two consecutive
incarnations, but Mars can explain how each new stage of individualization
is finally placed into the entelechy of a human being — the eternal
and ever-creative spiritual entity of humanity.
Mars in Goat reveals that
from the outset, the impulse to find the spirit in the appearance of
the world of the senses had been active in Tycho de Brahe's incorporation
into the earthly environment. This is especially expressed in the
conjunction of Mars with Jupiter. Jupiter wants to penetrate Mars with
its essence in the event of the conjunction between both. In our last
letter, we tried to describe the essential character of Jupiter in Goat,
and how in this position there appears a beautiful image of a lofty,
spiritual universe that is even, in a certain way, still far removed
from the conception of the average present-day individual. All this,
deeply hidden in Tycho's being, had the greatest difficulty to
manifest itself in his life.
This comprised about the
first fourteen years of Tycho's life. Then Mars entered Waterman,
which reflects itself when Tycho de Brahe was the age of 30 and took
residence on the Isle of Hveen, and then it started to make a loop.
(In previous letters, we indicated that the prenatal events are reflected
in the later life.) This loop lasted until the time that reflects his
Mars in Waterman can reflect
the impulse of a soul to unite that which has been separated in a certain
realm of existence. Such an impulse can manifest itself in the most
extraordinary manner. For instance, Mary Queen of Scots had Mars in
Waterman in her nativity. She could not really achieve the realization
of this Mars during her earthly life because she died too early. However,
if we imagine that when this soul had entered the spiritual world, James
I united England and Scotland in one kingdom, then we have an example
of such a unifying impulse. In the case of Tycho de Brahe, we can find
the answer to the question why he chooses a profession that seems to
be so remote from his previous incarnation. In the last letter, we indicated
that he was incarnated as Herzeloide, the mother of Parsifal. In the
destiny of her son, which this soul could accompany from the spiritual
world, she could perceive the dramatic evolution of Parsifal toward
the ability of becoming a bearer of the Holy Grail. He was one who could
receive the Christ Being into his whole organization through a development,
however painful, of his soul forces. One might even say that in the
moment when he entered the Grail Castle a second time, where his name
was written on the Holy Vessel, a soul universe of great similarity
with the outer universe came into existence. The splendor of the Grail
Castle, which is described in the various stories, is the secret revelation
of this soul universe in the one who becomes the bearer of the Holy
Cup. All those holy mysteries, which in pre-Christian times had perceived
the spirit in the manifestation of nature and universe, had withdrawn
into the soul of humanity. The individuality of Tycho de Brahe had an
opportunity to realize this change in the Herzeloide incarnation.
Therefore it seems strange
that he turned to the opposite in his Tycho-incarnation, to the outer
universe. But this was just his impulse, to speak in the language of
Mars in Waterman, to create a union between the outer universe of the
stars and that inner universe of the soul. If we want to use a more
pictorial language: he knew that as Osiris was killed by Typhon, according
to the legend, Isis was killed by Lucifer, and the corpse of Isis became
the visible stars. As Tycho knew also of the healing and reviving force
that creates the inner universe of the soul, he wanted to revive Isis
again by the union between the inner and outer universe. In other words,
already in the life before birth Tycho de Brahe decided to creep, as
it were, into that that he had to regard as the remnants of Isis in
order to spiritualize and unite them with what he knew was a creative
reality in the soul of humanity. He realized that the stars were the
most eloquent manifestation of nature, the uttermost opposite end
of that visible universe which seemed to be the contradiction to the
invisible universe in the soul. Therefore, he had decided to become
not only a sage of the stars but also of the alchemy of the substances.
This is the reason why he
endeavored, not without success, to establish a connection between the
starry universe and human destiny along the lines of astrology. He did
this in an age in which consciousness had already moved far away from
such a knowledge, and yet he was able to study the stars in their courses
in a manner that was absolutely akin to modern scientific research.
This is also the reason why he refused to acknowledge the Copernican
system of the solar universe.
Copernicus had introduced
the idea of the Earth, together with the other planets, moving around
the central Sun, which was fixed to its place. It had replaced the old
Ptolemaic system, according to which the Earth was imagined to be fixed
in the center of the solar system and the Sun with the planets moving
around the Earth. Tycho de Brahe rejected the idea of Copernicus, because
for him it was an impossible thought to imagine the Earth being degraded
into a grain of dust circling around the Sun as its dependent vassal.
He anticipated, rightly, that the introduction of the Copernican system
would bring into being a conception of the starry universe as a lifeless
mechanism or clockwork. This was again his deep impulse of unification;
he was searching for a conception of the universe of a quality congenial
to the living soul universe in human beings. He conceived a system of
the solar universe in which the planets, except the Earth, are moving
around the Sun, yet this Sun then describes an orbit around the Earth
that is fixed in the center.
Still he could not fully
realize this impulse of unification. He had the impulse, but he was
unable to create ideally and scientifically a universe in which what
he considered to be the two halves — the world of nature reaching
out to the stars and the soul world of human beings — were one.
What was the reason for this difficulty? The reflection of the event
of Mars entering Fishes fell into Tycho's 56th year of life. This
was just the time when he died. Therefore, although we see Mars in Fishes
at the time of his birth, he did not really develop the aspect of Mars
in this constellation. If he had lived it out on Earth he would have
had the strength to elaborate such a Cosmos of Union. For Mars in Goat
and Waterman gives the impulse of spiritual union of that which is divided
in the world, and Fishes provides the capacity to realize this impulse
in a Cosmos of Wisdom. Destiny decided it differently for Tycho de Brahe.
He sacrificed this last aspect of Mars in Fishes. This became manifest
in the fact that he could not create a sound mathematical basis for
his own system of the universe, and it fell into oblivion after his
death. Also, he could not convince his pupil and coworker, the famous
Kepler, of the error of the Copernican system. Thus the mechanical aspect
of the universe, based on the Copernican system, came into the foreground
and began to dominate science more and more.
Mars in Fishes was sacrificed,
but the time for the realization of Tycho's impulse had not yet
come. It resurrected in the spiritual world after his death, and it
gradually works into the future until this soul can incarnate again
in a body and realize what had been denied in the past. As we have already
pointed out in the last letter, he has inspired others who lived after
him, and he still does so. To speak in the language of the stars: his
inspirations come just from that constellation of Fishes, which he was
not allowed to incorporate into the Earth. Both those personalities,
who were spoken of in the last letter, were born into a conjunction
(Frohschammer) of Saturn and Jupiter in Fishes, or into an opposition
(Schelling) of these two planets respectively in Fishes, in Virgin.
And we have the proof that today people who are true pupils of Tycho
have also a conjunction or opposition of Saturn and Jupiter in Fishes
or the opposite constellation.
Tycho inspires ideas and
impulses of true union between nature and spirit. One might almost call
him a spiritual monist. In the last letter we mentioned Schelling and
Frohschammer as inspired by Tycho de Brahe. Schelling lived in the time
of the two famous philosophers Fichte and Hegel. For a time he followed
their lines of philosophy, but then he went his own way. Separating
himself from Fichte's conception, he declared that philosophy
must be able to prove that the laws of nature are the same as the laws
in the mental realm and the reverse. The point from which the researches
in both directions would have to start could be nowhere but in the infinite,
in a realm of absolute identity of the ideal and the real, or of nature
and the spirit. Therefore, his philosophy, which he elaborated in his
later years, was called Philosophy of Identity.
Here we have quite clearly
an inspiration of unification. Also in Frohschammer's philosophy
we can detect this trend. He regarded the principle of imagination (phantasy)
as an objective creative force in nature as well as in the mental realm.
Incidents in modern times,
which are too subtle to be described here, indicate that Tycho de Brahe
now goes still further in his inspiration, and that he prepares a mighty
impulse of universal unification. He does not only inspire unification
in a philosophical sense, he works everywhere where he can awake enthusiasm
for practical and spiritual union and coordination of that in human
culture, which is in danger of being atomized into senseless and even
It can be said that Tycho
de Brahe has become a disciple and a teacher of the Golden Triangle.
Wherever there are contradictions and opposing forces or tendencies
in the cultural world of humanity, he is one of those who inspired the
idea of Trinity. For into whatever garment of physical existence they
may sheathe themselves, the two as polarity and contradiction are always
the source of destruction and confusion in the human world. Only if
the third principle steps in between the two can harmony and coordination
of the resisting forces be established.
Thus the soul of the one
of whom we speak is an inspirer of threefoldness, for it is the true
union whether it be with regard to the social aspect of humanity or