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MERCURY 'the winged
Messenger of the Gods,' is the expressor, the mirror of
all the planets. All who study Astrology for any length of
time sooner or later become aware of the fact that the
planet which represents the conscious human being more
directly than any other, and which most effectually acts
as an agent or interpreter of the influence of other
planets is Mercury.
It is truly said that each planet plays its part in
forming and influencing the mind, but it is the planet
Mercury which governs the abstract mind, or the mind in
its totality. Probably the best definition of Mercury's
vibration would be that it was lord over the rational mind
or mental body, and in that respect signified the memory
of each individual.1 It is distinctly the '
spiritually-human' portion of the ego, the Messenger of
the Gods to man, whose wings carry him from earth to
heaven. If we think of man as possessing a soul having
three phases, or aspects, i.e., animal, human, and
spiritual, Mercury will represent that phase which is
neither animal nor spiritual, but distinctively
spiritual-human.
Apart from all considerations of good, bad, or
indifferent, Mercury connected with Saturn causes the mind
to become crystallised, solid, concrete and material, thus
rendering it matter-of-fact and practical or grave and
studious. Allied with Jupiter it becomes more expansive
and philosophical, inclining the mind to reflection,
either moral, ethical or religious in its nature. In the
same manner, if allied to Venus the mind is artistic,
cheerful and refined, while if connected with Mars
energetic, smart, self-assertive and impulsive.
It would seem that whatever planet Mercury is joined to by
aspect is interpreted in its true character by conforming
the mind to its own nature; and for this reason it is said
that Mercury is a ' convertible' planet, being affected
according as it is aspected by, or placed in relation to,
any other planet. It is in Mercury that sex distinctions
are usually lost, for on the plane of pure mind sex
disappears.
When freed from all contact -with other planets, and the
Ego is able to use its influence without being led captive
thereby, Mercury represents The Thinker.
Meditation upon the ' Caduceus,' which forms the true
symbol of Mercury, will reveal many of the mysteries
connected with this planet. The two serpents twisted round
the rod denote the ' life' and ' form' side of the ego's
expression, the rod in the centre symbolising the one
eternal changeless Self.
A considerable portion of the correct judgment of a
nativity is derived from a study of Mercury, its position,
aspects, and progress, the tendency of the mind being
easily seen from the sign which Mercury occupies at birth.
Thoughts are things. As Mercury forms the mind, by acting
as a mirror of all images to be reflected, so the Ego is
absorbed by or identifies itself with the form, taking the
image unto itself, so to speak. But, of itself, Mercury is
only the representation of that which thinks, and so for
the time of the one earth life Mercury is The Thinker,
transforming the essence of all thought into memory.
Mercury is therefore God's instrument, the word of God or
a ray of the Sun. By thought, speech and action it either
builds forms or breaks and dissolves them, for it is the
power of the three in one. In conjunction with each planet
Mercury has a special mission to perform; also when in any
aspect to any planet.
If connected in any manner with the planet SATURN it makes
all things corporeal, substantial and practical, inclining
those born under this influence to science and all work
requiring concentrated thought and careful analysis. It is
the most tangible and permanent vibration that Mercury can
express, but it acts according to the nature of the
aspect.
The Conjunction is the most potent; for in this case
thought and action become one, whether for good or ill,
there being concentration and much power of continuity
displayed,—modified, however, in its expression by the
sign through which it is manifesting.
The Adverse Aspects cause grave anxiety, worry and a
constant disturbance of the mind, which is gradually
consolidated by sorrow, grief, and continuous limitations
of action which cause the mind to ponder over the
restrictions and obstacles it meets.
The Benefic Aspects refine and chasten the mind through
harmonious thought and action, causing a philosophical
attitude which tends to depth and sincerity, faithfulness
and truth. The Opposition is as powerful as the
Conjunction, but thought becomes liberated by
disappointments, failures, and <;irois o/ juugment caused
by fear, lack of initiative, and procrastination.
The planet Mercury, as analogous to quicksilver, largely
used as is well-known for extracting gold (the Sun, ©)
from its ores, opens up a wide field of new thought in
connection with its influence in every nativity. A simple
laboratory experiment will very well convey its nature, as
illustrating at once its powers of perception and
reflection, and also its function of memory, both personal
and individual. If a little quicksilver be rubbed in a
mortar or basin with a little prepared chalk it will soon
be found to run into small globules which will not again
coalesce; indeed, this process can be carried on till it
is so finely divided and so intimately mixed with the
chalk as to present a smooth bluey-grey appearance, being
apparently one uniform substance in a powdery form. It
has, in fact, become the familar 'grey powder' of the
chemist. In this state it corresponds to the separated
memories of countless earth-lives, incarnations: the chalk
symbolising the material conditions of those lives. If now
a little diluted nitric acid be added there will be a
brisk effervescence, and after the reaction has subsided
the chalk will be found to have vanished, while the
quicksilver is found again as one bright shining globule
at the bottom of the basin. This corresponds to the
synthesised memory of many lives which is one day
attained, and which constitutes experience, being
represented in the horoscope by Jupiter—Wisdom. Suppose
the chalk in the above experiment had contained many
particles of various metals, gold, tin, silver, copper,
etc., it will easily be seen that only those tiny globules
which came into contact with them could amalgamate
therewith: but since all of these particles are capable of
being absorbed by mercury, then, on the solution of the
chalk by the acid (typifying the dissolution of the
material universe) the remaining globule of mercury would
contain the whole of the various metals (experience)
extracted. And by distilling off the mercury these could
be regained as a pure alloy (transcendental wisdom).
Little wonder, then, that
Nebo or Mercury was worshipped as the greatest of all the
lesser gods, being the divine Messenger of the Sun, chief
of all Gods, the God of the Solar System (and also ruler
over all lesser systems).
When Mercury is influenced by MARS the separative
principle is the stronger, and the mind has no
adhesiveness or attachment; for the fire of Mars burns in
the mind and makes it a tormenting fire in which desire is
ever leading it captive, a slave to passion and anger. For
Mars is ' the wrath of God,' the separative and destroying
element, the counterfeit of the spirit, which must either
be transmuted into Venus or otherwise can only be
destroyed by dissipation: it is the elemental of the
astral plane, the Hell in which the mind is consumed until
all dross is burnt out and the soul or ' Manas' is set
free to fly heavenward.
Mercury in conjunction with VENUS shows the heaven-born
mind, which is the artistic, refined and pure love desire.
This is the only aspect or position of Mercury which
leaves it absolutely free to rise into the heaven
world—the Deva-kingdom, the land of the Shining Ones.
Mercury is the Christ between the two thieves on the
cross, Saturn and Mars; only one of which can enter into
Paradise with his lord. Mercury is the principal planet to
study in every nativity; for it is the ruler of the
abstract mind, the highest part of human existence during
its pilgrimage through the 'circle of twelve.' It is that
which in conjunction with Saturn incarnates afresh at
every new birth, retaining the cream of memory as a
memento of each earth life; and therefore no time or
labour can be considered wasted that is spent in the study
of all that this planet denotes in each nativity.
In its highest expression Mercury is in the planet of the
adept, the man for whom earth lives are numbered, and who
is within measureable distance of final release from
physical matter. In the youngest as well as in the oldest
ego it denotes the powers of adaptability possessed. The
adept can adapt himself to all environments and to every
phase of existence, and in this fact lies the secret as to
the growth of every ego and its stage in evolution. Some
can only adapt themselves to physical environments, though
these may be of all grades, from coarse to fine. Others
can extend beyond this to emotional conditions of all
kinds. But only a few at our present stage of evolution
can adapt themselves to mental states of consciousness,
enabling them to understand every type of mind and to
respond to all the numerous and various mental vibrations
which come from the Manasic Plane. These are the souls who
are preparing to become adepts by controlling their minds,
realising that the mind is only an instrument for the
soul's use; or, in other words, that Mercury is but the
Word of God, which is to be made manifest in the flesh—the
divine Messenger, the Prometheus, who stole the fire from
heaven that it might become a living flame on earth.
If a clue is wanted to the essential nature of the planet
Mercury, regarded from a psychological standpoint, it is
apparently supplied by the word Knowledge. It is therefore
necessary that there shall be a clear understanding of
what this word means; of the mode of operation of the mind
when ' knowing' anything; and how the knowledge aspect of
consciousness is evolved.
It must be borne in mind that this word is used here in a
broad and comprehensive sense, as covering all operations
of the mind that are included under such terms as'reason,'
'intelligence,1 'understanding,' 'intellect,' 'wisdom.'
The simplest act of consciousness in any entity is the
inward response to a stimulus from without. This may be
regarded as the fundamental unit of consciousness, and out
of it all mental processes whatever are built or evolved.
In itself it is neither intellect, feeling, nor will,
although it carries all three as potential within it.
There is the passage of the shock from the surface to the
centre ; the response at the centre; and the passage
outward of a wave or vibration reversing the first. The
unit of consciousness is one, but these three elements are
inevitably implied in it, although not separated as such
in consciousness.
When accompanied by a sense of either pleasure or pain, no
matter in how rudimentary a degree, it forms the germ of
what in man become feelings, emotions, passions, etc. The
consciousness registers each of these feelings, and their
reproduction from within, in the absence of the exciting
stimulus without, constitutes memory.
When the entity is so far evolved as to be capable of
noting a relation between any two acts of consciousness,
whether simultaneous or successive, the foundation is laid
for what in man becomes intellect, knowledge,
understanding, etc. This consciousness of relation may, of
course, also be reproduced from within as memory.
A creature
eats a piece of food, and experiences pleasure in doing
so; this is consciousness as feeling or sensation. The
memory of this pleasure causes a craving for its
repetition ; which is desire. After a sufficient number of
repetitions, the creature arrives at the stage of knowing
that a certain object gives pleasure when tasted. If we
suppose that the object is recognised by the sense of
sight, this act of' knowing' means that a relation has
been established between two distinct acts of
consciousness, which in this case are seeing and tasting;
and that the relation is so definitely fixed that when the
act of seeing takes place the memory of past pleasures in
tasting is immediately revived. The knowledge consists not
in the sight alone nor in the taste alone but in the
bringing of the two into relation with each other in
consciousness ; in the recognition of the fact that the
thing seen is followed by an agreeable taste.
A concrete object is ' known' when the evidence furnished
to the consciousness by the various senses is held
together as one whole in the mind, so that the
presentation of one portion recalls the rest; as when the
smell of an orange suggests its shape, colour and taste,
to one who has previously seen and eaten oranges.
The degree of knowledge obviously varies with the amount
of previous experience that has been stored in the mind.
For instance, when an astronomer ' knows' a star, his
consciousness reproduces a highly complex group of past
experiences. A child may also ' know' a star when he sees
one, but this knowledge implies the reproduction of a very
much smaller group. The difference, however, is only one
of degree and not of kind.
Abstract knowledge implies that an enormous number of
units of consciousness have been united into one whole,
consisting first of small groups and then groups of
groups, and that these groups are contemplated in the mind
apart from the separate acts of consciousness out of which
they were originally built. For instance, the law 'that
the radius vector of a planet revolving round the Sun
sweeps over equal areas in equal times," implies the
presence in the mind of such ideas as velocity, weight,
momentum, mass, area, etc.; each one of these in its turn
is built of a number of smaller groups; and the whole
could, theoretically at least, be resolved into a vast
number of separate units of consciousness.
All human knowledge, concrete or abstract, is built up in
this way and the action of the mind in so building it may
apparently be divided into three stages : Perception,
Discrimination, and Unification.
Roughly speaking, the first of these three is observation
or Percep~ tion. The perceptive faculties are active. The
mind goes out readily to the world and gains rapid and
accurate impressions of the appearances of things. The
mind is active through the senses. This is prominent in
natives of ' cardinal' signs, and of cardinal air, Libra
(—) in particular.
Discrimination, the second of the three, takes place
within the mind itself, and implies that perception has
previously been active and has stored the mind with images
of things. These are then compared, arranged, classified,
grouped. The unlike are separated, the like are united,
groups of ideas are formed, underlying laws are recognised,
first principles are understood. Analysis and synthesis
both go on side by side here, for the two are opposite
sides of the same mental action, and neither can exist
without the other, though one may be more or less latent
as regards manifestation. Recognition of differences
separates objects and groups of objects from each other;
recognition of similarities builds up groups and classes
of groups in the mind; and both these processes are
necessary to the establishment of basic laws and
principles. This is the work of ' mutable' signs in
general and of mutable air or Gemini (n) in particular. It
may exist in all degrees, superficial or profound.
The third of the three, here called Unification, is that
mysterious background of consciousness in which are
blended in one all past thinkings, the memory of the soul,
to be brought forth again as innate wisdom or genius. This
is part of the work of ' fixed' signs, and, in its mental
aspect, of fixed air, Aquarius (KS).
The second of these three seems to be more particularly
the region of Mercury. This planet can associate itself
with any influence, whether mental, emotional, or
practical; but if an effort is made to define its
characteristics when alone and not combined with any other
heavenly body, this is apparently the class into which it
falls. Thought, knowledge, understanding, discrimination,
are its mode of operation. To use technical terms, it
belongs to the Buddhic or pure reason sub-division of
Manas; or at least this is its highest function in the
humanity of to-day, although it would seem to follow of
necessity that an even higher mode will exist when the
purely intellectual stage of evolution has been passed. To
speculate about that higher mode is difficult; but if we
assume that the mind in its evolution is first stored with
facts of the outer world, experiences, and afterwards with
all-embracing laws founded on these facts, in all
departments of being, a time will come when the outward
presentation of any fact is immediately answered, fully
and completely, by the inward response of the soul. The
outer appeal and the inner reply are identical, and the
result is perfect sympathy absolute harmony, infallible
wisdom.
When this high level of evolution has been attained,
knowledge and love have become one, and are no longer
separated or contradictory as at present. Knowledge or
Mercury, and love or Venus, both alike imply duality.
There can be no knowledge without the existence of both
Knower and Known; there can be no love without the
existence of both lover and loved. When the two become
one, nothing remains that we can recognise as either
knowledge or love. Both these have their origin when unity
produces duality-in-unity, symbolised by the conjunction
of Mercury and Venus. In the language of mysticism, the
Absolute gives birth to Father-Mother, the two-in-one ;
knowledge, symbolised by man, and love, symbolised by
woman, diverging from a common root.
If a search is made through the literature of mysticism,
it will be found that among practically all schools,
Mercury, Hermes, Buddha, whatever name is used, stands for
the adept. Why is this ? Because this is the planet and
god of knowledge in the fullest and highest sense of the
word. To take an illustration. The ordinary man of to-day,
when not too sceptical, believes in a life after death,
but has, for the most part, at any rate, to take it on
trust; he cannot prove it. In what respect does the adept
differ from him ? In this, that he knows. He is as fully
and completely acquainted with the life after death as he
is with that of this world. He has visited and explored
both, and holds the facts of both in his memory, not as
the result of hearsay or of book-learning, but of personal
first-hand experience and knowledge. The one believes, the
other knows. This is the gift of Mercury.
The symbol both of the god and of the planet is the
Caduceus, a winged rod round which two serpents are twined
in such a way as to present nodes and internodes. This has
a very profound significance, which varies, however,
according to the method of application. It represents the
spirally-moving creative energy both in man and the
universe. Cosmically this takes its origin when primal
unity is differentiated into duality, positive and
negative, with a current of energy flowing between them;
and, as has been shown, it is just this state of
inter-related duality that is signified by Mercury. The
same energy is said to be aroused in man in the course of
evolution and also by occult training; it is represented
as being practically all-powerful and therefore extremely
dangerous in the hands of the unfit. Herbert Spencer has
shown that all motion is rhythmical, and Sir William
Crookes has proved that the evolution of the chemical
elements from one primordial substance can be accounted
for by a spiral movement of condensation round a central
axis: exactly that which is represented symbolically by
the Caduceus. Hindu mystic literature contains frequent
references to two curren ts, positive and negative, of
vital force in the human body, represented as circulating
on each side of a central and neutral third connected with
the spinal cord, controlling the vitality of the whole
body, and themselves capable of control by the mind.
In the horoscope, Mercury stands for intelligence in all
shades and degrees of development, from the merest
superficiality and cunning up to the sublimest genius. It
also represents the influence of the mind upon the body in
health and disease; and its position and aspects can often
be shown to influence disease. It has to do with all
circumstances relating to the acquisition and diffusion of
knowledge, in small things as well as in great. Its
duality and relationing are shown in its rulership over
those matters classed under the third house and Gemini.
Inasmuch as it represents that intelligence without which
human co-operation and civilised life are impossible,
there is scarcely a business, occupation, or pro-fession,
high or low, in which it is not a factor of more or less
importance.
Probably the most unique characteristic of Mercury is its
power of combining with the other planets, and taking upon
itself many of their qualities, while at the same time not
losing its own. In aspect to the Sun it will gain in
comprehensiveness and dignity ; to the Moon, fertility and
intuition; to Venus, social and emotional qualities; to
Mars, energy, ardour, and a lively wit; to Jupiter,
soundness of judgment and breadth of human sympathy; to
Saturn, depth, sobriety, and will; to Uranus,
intensification of intellectual power and activity, with
inclination to matters characteristic of that planet; and
to Neptune, receptivity, and adaptability in matters of
feeling.
This power of combination is of course thoroughly
characteristic of intellect, which is represented by
Mercury. As previously shown, its lowliest and most
primitive form is the combination of two simple acts of
consciousness, the bringing of them into relation with one
another and comparing them. The evolution of intellect in
its further stages consists in acquiring greater power of
ccmbination between separate mental acts, greater storage
of mental experiences, and the ability to reproduce by
either deliberate or instinctive memory any combination
the moment it is required. To do this, the mind has to be
stored with the result of doings and feelings as well as
with abstract thinking. It must have noted past acts and
their results, and must be able to adapt the body
instantly to any combination in the environment likely to
call for similar acts. It must have observed feelings,
sensations, emotions, passions, the causes that originated
them, and the results, favourable or adverse, by which
they were followed; and must have within itself soundness
of judgment to separate the beneficial and desirable from
those which are the reverse. In short, the mind holds the
balance between feelings and acts, and must be able to
combine with and respond to all varieties of these.
The simplest classification of the nervous system is into
sensory nerves, brain, and motor nerves. The sensory
nerves, which convey sensations inward to the mind,
correspond to Cardinal signs and their associated planets.
The motor, which convey acts of will outward, resulting in
contractions of muscles and movements of organs,
correspond to the Fixed signs and associated planets,
while The Mind at the centre holds the balance between the
two, co-ordinates the two, is in touch with both,
corresponding to Mutable signs. This is the oriental
division into Gnyanendriyas, or centres for receiving
sensation ; Karmendr: as, or organs of action ; and the
balancing intelligence at the centre within.
If these three are brought into relation with the three
divisions or stages of mental action given a few pages
back, we have the following table of correspondences
suggested.
| CARDINAL |
MUTABLE |
FIXED |
| Perception |
Discrimination |
Will |
| Sensory Nerves |
Brain |
Motor Nerves |
| Gnyanendriyas |
Intelligence |
Karmendriyas |
| Rajasic Manas |
Sattvic Manas |
Tamasic Manas |
MANAS
or Creative Mind
|
BUDDHI
or Pure Reason |
ATMA
or Abstract Spirit
|
This power of combination shown by the planet has a
parallel in the metal associated with it alchemically; for
mercury or quicksilver unites with other metals to form a
series of combinations called amalgams which are quite
characteristic of it. An illustration of this has already
been given.
In its application to the horoscope, and as representing
intelligence, Mercury varies its influences according to
the planetary ruler of the sign in which it is situated ;
in this respect resembling the two luminaries. Its nature
is active and changeable. It governs the brain and nervous
system, in common with the Moon; and through the nerves it
influences that part of the body signified by the sign in
which it is placed, and the planetary ruler thereof. It
relates to the tongue and the hands as agents for the
expression of the mind.
Among those following occupations ruled by Mercury may be
mentioned speakers and writers of all kinds, such as
lawyers, preachers, public speakers, clerks, accountants,
authors; students and teachers of all degrees, high and
low; those engaged in the diffusion of knowledge, such as
reporters, editors, telegraphists, secretaries,
messengers, travellers, booksellers.
When angular, especially if in the first, seventh or tenth
houses, it gives ability for public speaking. In reality
it has a bearing upon such a great variety of occupations
and pursuits that it can never be taken alone but always
in connection with the sign in which it is placed and the
planet with which it is in closest aspect. Mercury is
subordinate to the Sun, just as the mind is an instrument
of the will; and unless otherwise indicated, it seldom
signifies superiors, authorities, heads, those who are
supreme; but generally a person who, however many he may
have under him, is himself controlled, nominally at least,
by a superior or a partner.
When rising it gives a moderately tall and slender
stature, long or oval face, full forehead, long nose,
brown or black hair, thin beard, hands long and mobile;
but these may all vary according to sign and aspect. The
mind is active and often the body as well. The
intelligence is well developed and the mental ability
good, and there is the capacity to receive an education to
almost any extent, if circumstances should be favourable.
When angular there is often considerable ability for
languages. The native is inventive, ingenious,
argumentative, of lively wit, learning things easily,
imaginative, fond of novelty, and changeable.
It is generally known that there are many types of mind.
Just as the sign-position of the Moon is a clue to the
particular type of feelings and emotions innate in each
personality, so that of Mercury indicates the type of
intelligence, intellect, reason. In each case the type is
inborn, and shows out more or less clearly throughout the
whole of life from the earliest years to the latest.
Education, training, the influences of family life, of
business, and of the world, may each and all have much
effect in refining or coarsening, widening or narrowing,
the mind; for within each class there are many grades,
high and low; but the type itself does not alter. For
instance, if the innate quality of the mind is represented
by, say, a combination of Mercury with Saturn, this will
give the general colouring for the whole of the life. No
training, no effort of the will, no amount of experience,
no ' conversion' will change one type into another. All
that these can do is to effect modifications, to produce
sub-types, by bringing the influence, good or bad, of
other planets to bear upon that which is indicated by the
radical combination. Careful observation and experience
will fully corroborate this statement.
In the descriptions given of Mercury's positition and
aspects, in The Key to Your Own Nativity, an attempt has
been made to summarise these types briefly; but there are
certain principles to be borne in mind in applying them
practically. In the first place, it is not always easy to
separate the type of intellect from that of the feelings.
In some persons one of these may be very much stronger
than the other, the intellect than the feelings or vice
versa; and then the stronger so overpowers and sweeps
aside the weaker as to render difficult the task of
identifying it. Actions springing from the one are
attributed to the other, and the basic lines of character
are misunderstood. Again, in some directions the two may
blend very closely; and in art, music, poetry, the drama,
some kinds of authorship, oratory, etc., feeling and
intellect are almost equally essential if success is to be
attained.
As previously stated, Mercury can and does combine with
any of the planets; but for purposes of classification it
is best to follow the type indicated by the ruler of the
sign in which Mercury is placed at birth, according to the
ancient scheme of lords of signs handed down by Ptolemy.
This gives what may be called- the basic type, but as a
matter of course it is seldom found alone. The planet with
which Mercury is in closest and strongest aspect at birth
is very important, and in some cases its influence may
become as strong as that of the lord of the sign. For
instance, if Mercury is in conjunction with Venus in
Capricorn, the Saturnian influence of the sign will give
gravity and thoughtfulness, while Venus will impart those
social instincts that are often foreign to Saturn. The
result of such complex blends of influences must be
decided by judgment and experience.
There are obviously many varieties of each type,
superficial and profound, and many combinations ; and each
may vary somewhat according to the degree of education and
refinement of the native. The good or bad luck attending
each is a matter for separate consideration under the head
of aspects.
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