IL MISTERO DI GESU' SVELATO DALL'ASTROLOGIA

Tutti i libri possono essere acquistati qui con sconto del 25% http://www.lulu.com/spotlight/Astrologo

L’interpretazione secondo le tecniche tradizionali dell’astrologia oraria è molto utile a far maggiore luce sulle carte già da me più sommariamente esaminate ne “Il Mistero di Gesù svelato dall’astrologia”, saggio che – lo ricordo – è interamente e gratuitamente scaricabile su Scribd.
Oggi è il turno della carta della Resurrezione (3 aprile del 33 d.c. al sorgere del Sole, cioè intorno alle 5.50).
Innanzitutto la Luna. È perfettamente congiunta alla Parte di Fortuna, e a un grado critico (0 dello Scorpione, segno solitamente associato alla morte). L’ultimo aspetto formato dalla Luna quando era nel segno precedente era un quadrato a Saturno; in seguito la Luna, entrata nella “via combusta”, corre a vuoto, fino a incontrare il trigono di Mercurio-Figlio. Anche questa corsa a vuoto è significativa: la Resurrezione di Gesù segna un netto distacco rispetto al passato e alle aspettative, e inaugura una nuova epoca per la storia dell’umanità. È significativo che il trigono a Mercurio si perfezionerà non appena la Luna sarà uscita dalla via combusta.
La Luna si applica dunque al trigono di Mercurio, e Mercurio (in esilio-caduta) affida poi la disposizione a Venere in esaltazione, cui si applica per congiunzione. Questa figura si chiama largitio, in quanto un pianeta in debilità si applica al suo dispositore in dignità essenziale, venendo così sanato, guarito dal suo stato sfortunato. Da notare che, come già nel tema natale di Gesù, Mercurio è in mutua ricezione con Giove, e ancora una volta entrambi sono nelle loro debilità; ma stavolta lo stato disgraziato di Mercurio-Figlio viene sanato in virtù del contatto con l’esaltata Venere: colui che era morto è risorto, ed è ora trasfigurato in un Essere di Amore e di Luce (Venere in esaltazione), al punto che la Luna (Maria Maddalena) inizialmente non lo riconosce. Questo mancato riconoscimento è ben indicato dalla caduta della Luna, che è appunto troppo “debole” per poter sostenere la vista dell’esaltata Venere, cioè di quel miracolo rappresentato dalla congiunzione Mercurio-Venere in dodicesima casa. Di solito, infatti, un pianeta in caduta comunica parte della sua debolezza all’astro cui si applica: la Luna in caduta che si applica per trigono a Mercurio in caduta indica che la Maddalena trovò il sepolcro vuoto, dall’altro che in un primo momento la Maddalena non riconobbe il Risorto. Ma poi Mercurio, ricevuta la disposizione della Luna, la affida a sua volta a Venere in esaltazione: il Risorto si fa riconoscere, e il fatto che Venere sia retrograda da indica “l’anomalia”, il miracolo che si presenta agli occhi della donna. Significativo è che l’esaltata Venere sia l’ultimo pianeta che riceve la disposizione: è a lei, al Risorto che spetta la parola definitiva sulla faccenda. In seguito infatti Venere si applica al trigono di Saturno, aspetto che, pur indicando senz’altro qualcosa, non implica un trasferimento della disposizione da Venere a Saturno, in quanto a tal fine sarebbe necessaria una ricezione (che tra i due pianeti non c’è). Secondo i principi dell’astrologia classica, infatti, soltanto la Luna può affidare la disposizione a prescindere dalle ricezioni, che negli altri casi sono invece necessarie. Saturno è in esilio nella quarta casa (il sepolcro, i morti),  Venere è in esaltazione. Il trigono Venere-Saturno riecheggia quindi la frase di Gesù: “Donna, perché cerchi tra i morti colui che è tra i vivi?”. Da notare che il Fc-sepolcro è disposto proprio da quella Luna in caduta e su un grado critico…
L’altro pianeta in esaltazione è il Sole. Notiamo innanzitutto che unico dispositore del tema è la mutua ricezione Mercurio-Giove. Abbiamo già visto in che modo Mercurio venga sanato dal contatto di Venere. Ebbene, la stessa cosa capita a Giove: in questo caso si ha una pulsatio fortitudinis, in quanto il Sole in esaltazione si applica al sestile di Giove in esilio comunicandogli la sua forza. Il Sole, significatore naturale della vita, si separa da Marte (che essendo signore dell’ottava indica la morte) e si applica a Giove in esilio, donandogli nuovamente la vita.
Una Parte di Morte cade a 3 Toro ed è disposta da Venere in esaltazione, con la Luna-Maddalena che si applica alla sua opposizione, che si perfezionerà quando la Luna sarà sul grado esatto della sua caduta (3 Scorpione) opponendosi però al grado esatto della sua esaltazione (3 Toro). L’altra Parte di Morte cade a 5 Leone in congiunzione a Regolo, “la stella dei re”, e il suo dispositore è proprio il Sole in esaltazione che sta sorgendo su Gerusalemme…
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E' una ricerca astrologica che ho pubblicato la prima volta nel 2009, e recentemente ripubblicato con la casa editrice Youcanprint. I risultati sono sorprendenti, come potrete verificare leggendola.
Data l'importanza dell'argomento che trascende decisamente la mia modesta persona, ho pensato di renderlo disponbibile su Scribd in versione gratuita e integrale:http://www.scribd.com/doc/57988576/Il-Mistero-Di-Gesu-Svelato-Dall-Astrologia-Versione-Integrale

L'edizione in inglese può invece essere acquistata qui http://www.lulu.com/spotlight/Astrologo

 
La maggior parte degli studiosi e delle persone comuni non dubita dell’esistenza storica di Gesù, ma molti non credono alla sua natura divina, e in articolare non credono alla sua Resurrezione. Ritengo quindi che sia particolarmente interessante esaminare più da vicino il tema dell’eclisse solare che ha preceduto la morte di Gesù, e che è avvenuta tre giorni prima dell’Equinozio di primavera del 33 d.c. Ho provato a studiarlo con le tecniche dell’astrologia tradizionale, basata sulle ricezioni tra i pianeti, che hanno una grande importanza non soltanto in astrologia oraria, ma anche nell’interpretazione dei temi natali e delle carte di sizigie, eclissi e grandi congiunzioni. Subito dopo ho applicato le stesse tecniche allo studio del presunto tema natale di Gesù, a proposito del quale mi preme chiarire due cose: 1) è a mio avviso un grave errore interpretarlo in senso psicologico, poichè la psicologia attribuisce un’importanza smisurata all’ego, mentre la caratteristica degli uomini spirituali è proprio la vittoria sull’ego, che ai loro occhi è la vera origine di tutti i mali, in quanto spinge all’identificazione con un io illusorio. Il tema natale di Gesù va quindi interpretato come simbolico della missione che è venuto a compiere per adempiere “alla Volontà del Padre”, e non certo per gratificare il suo ego. 2) il tema natale di Gesù è in assoluto la cosa meno importante del libro, poiché quel che davvero conta è che le configurazioni astrali del periodo confermano la veridicità del racconto evangelico, e in secondo luogo il fatto che ci consentono di fare chiarezza sull’anno di nascita e di morte di Gesù.

L’eclissi avviene sul grado esatto dell’esaltazione di Venere-Amore (27 Pesci), e Venere stessa è su un grado critico e in virtù del suo moto retrogrado sta per uscire dal suo esilio ed entrare nella sua esaltazione. Venere è domina dell’eclissi in quanto ne è signora per esaltazione e va verso la congiunzione con i luminari. Si noti che tre pianeti sono in gradi critici, a sottolineare l’importante momento di transizione: Nettuno è a 0 Aquario, quindi anche lui è appena entrato nella sua esaltazione, ed è perfettamente sestile a Venere (in applicazione con orbita di 4’). Mercurio sta per entrare in Pesci, cioè nel suo esilio caduta, e infatti qui rappresenta il Figlio nella sua dimensione umana, il quale sta per andare incontro alla morte (è infatti strettamente afflitto dal quadrato di Marte).
I due signori dell’ottava casa Saturno e Urano sono entrambi retrogradi, a confermare il ritorno dalla morte. Il trigono Marte-Nettuno indica la Passione di Gesù, e anche il miracolo in questione, l’opposizione Giove-Plutone è la morte del Dio, e non a caso Urano retrogrado signore dell’ottava è punto di Talete di questa opposizione. Plutone (significatore naturale della morte) è trigono ad Urano (signore dell’ottava), e Giove (signore dell’Ac) si applica al sestile di Urano.
L’ultimo aspetto formato dai luminari prima dell’eclisse è un trigono a Saturno; il primo aspetto formato dopo è un sestile a Marte. Saturno governa l’ottava casa ed è retrogrado nella dodicesima, ad indicare il miracolo consistente nel ritorno dalla morte, come conferma anche la debolezza di Saturno-morte che è in esilio e retrogrado. Quanto a Marte, è in mutua ricezione con Venere, alla quale si applica per sestile. Venere, significatore naturale dell’amore, rappresenta qui un altro aspetto di Gesù, inteso come colui che si immola per amore, e che con il suo sacrificio segna l’esaltazione, l’apoteosi di Venere-amore. Abbiamo quindi l’incontro con la morte (Saturno), l’eclissi (il miracolo della Resurrezione avvenuto nel sepolcro) che segna il trionfo dell’amore (dopo la congiunzione con il Sole la Luna va al sestile di Marte, che essendo in mutua ricezione con Venere è simile a un suo sostituto).
Il sestile Venere-Marte con mutua ricezione e con Venere e Marte che sono ciascuno nel loro esilio indica che l’Amore di Gesù sarà umiliato e passerà per la Passione e Morte, ma che proprio tramite questo sacrificio affermerà se stesso. La mutua ricezione, infatti, sottolinea lo stretto legame tra la sofferenza (Marte) e l’Amore (Venere). Ma entrambi i pianeti stanno per rompere la mutua ricezione, in quanto entrambi sono prossimi a cambiare segno.
Venere non è da ritenere combusta nel senso negativo del termine, in quanto è in una sorta di mutua ricezione con il Sole: il Sole ha potere su Venere in quanto la tiene sotto i suoi raggi, e Venere ha potere sul Sole in quanto il luminare diurno è sul grado esatto della sua esaltazione. Al momento dell’eclisse i due astri sono in mutua ricezione tra loro, ad indicare che ad operare il miracolo della Resurrezione è stato Dio-Amore. Certo, l’Amore è stato effettivamente umiliato durante la Passione e morte di Gesù, e quindi la retrogradazione e la combustione di Venere qualche effetto l’hanno comunque avuto. Ma dal contesto è facile capire che si tratta solo di una tappa intermedia prima della vittoria finale.

Questa la catena degli affidamenti della disposizione da un pianeta all’altro: dopo il trigono a Saturno signore dell’ottava (la morte), la Luna si congiunge al Sole con eclissi (il miracolo della Resurrezione), poi si applica al sestile di Marte (la cui mutua ricezione con Venere indica il sacrificio che Gesù ha fatto per amore). Una volta ricevuta la disposizione della Luna, Marte va a sua volta al sestile con Venere retrograda, che nel frattempo entra nella sua esaltazione ad indicare la vittoria dell’amore (Venere) sulla morte e sulla sofferenza (Marte). Potremmo anche vedere Marte in senso più fisico, come il corpo martoriato di Gesù che giaceva nel sepolcro, che in virtù della mutua applicazione per sestile con la dignificata Venere che è anche il suo dispositore migliora il suo stato. Quando infatti un pianeta si trova nel suo domicilio o esaltazione (o in almeno due dignità minori) dona la sua forza al pianeta cui si applica si ha la figura detta della “pulsatio fortitudinis” o “dono del potere”, e nel caso in cui quest’ultimo sia in debilità si parla anche di “largitio”, cioè appunto di una sorta di elargizione, di dono che il primo pianeta fa al secondo. A dire il vero largitio in senso stretto si dà quando l’astro elargitore è il dispositore dell’altro, ma in ogni caso anche la pulsatio fortitudinis esprime significati non molto diversi. Il significato della figura in questo caso è chiarissimo: la traslazione lunare porta al corpo martoriato di Gesù (Marte) il miracolo simboleggiato dall’eclisse (la Resurrezione). Ma il Sole eclissato è in mutua ricezione per esaltazione con Venere-Amore (anzi è sul grado esatto dell’esaltazione di Venere, con Venere che è nell’esaltazione del Sole), e questo indica che ad operare il miracolo è stato l’Amore stesso, poiché secondo la concezione cristiana Dio (il Sole) è, appunto, Amore.

CORSI
CORSO DI ASTROLOGIA ORARIA CLASSICA http://www.astrologiaprevisionale.net/ita/corso-di-astrologia-oraria-classica
CORSO DI ASTROLOGIA ELETTIVA CLASSICA http://www.astrologiaprevisionale.net/ita/corso-di-astrologia-elettiva-classica
CORSO DI MAGIA ASTROLOGICA E TALISMANI http://www.astrologiaprevisionale.net/ita/corso-di-magia-astrologica-e-talismani
CORSO DI GENETLIACA CLASSICA http://www.astrologiaprevisionale.net/ita/corso-di-astrologia-classica-linterpretazione-del-tema-natale-con-lastrologia-classica
CORSO DI TECNICHE PREVISIONALI http://www.astrologiaprevisionale.net/ita/corso-di-tecniche-previsionali

E' una ricerca astrologica che ho pubblicato la prima volta nel 2009, e recentemente ripubblicato con la casa editrice Youcanprint. I risultati sono sorprendenti, come potrete verificare leggendola.
Data l'importanza dell'argomento che trascende decisamente la mia modesta persona, ho pensato di renderlo disponbibile su Scribd in versione gratuita e integrale:
http://www.scribd.com/doc/57988576/Il-Mistero-Di-Gesu-Svelato-Dall-Astrologia-Versione-Integrale

The conjunction between Jupiter and Saturn of 225 BC

The conjunction occurred in Scorpio, and is conjoined to Mercury-The Son that is in 0 of the sign. Pluto, ruler of Scorpio, is the only planet in domicile, and is thus the sole dispositor of the chart. He is also the lord of the twelfth house, and lies in the twelfth itself with the Sun that lords over the ninth: we all know that the ninth house concerns prophets and religions, and that the twelfth is the house of trials, but also of transcendence and of the supernatural. The conjunction Mercury-Jupiter-Saturn is the focal point of a square in the shape of a T formed by the opposition between Mars and Uranus, with Mars being the other lord of the twelfth house (as well as Mercury-The Son), and Uranus that lies in the eighth house conjoined to the Regulus star. Notice that, as we will see later, the Part of Death of the chart of Jesus’ Resurrection falls right in conjunction with this star, and that therefore Uranus is in the eighth house of the Jupiter-Saturn conjunction of 225 BC. Piecing this information, we understand that the conjunction announces a supernatural event tied to the death of a prophet. Mercury-The Son at 0 Scorpio, critical degree that conjures the image of the “threshold” of death, does nothing but confirm the matter, all the more if we consider, that, as we will see, Mercury will be at a critical degree (0 to 29 of a sign) also in all the other charts that we will examine in the next pages. Further confirmation is given by Neptune retrograde lord of the FC and positioned right on the cusp of the eighth, and trine to Mercury-The Son and to the Jupiter-Saturn conjunction. Considering the mystical and “magical” significance tied to Neptune, it doesn’t take much to understand that it is precisely illustrating the Resurrection, also because the retrogradation of both Uranus and Neptune leads us to think of a sort of comeback from the realm of the dead. Since it is lord of the eighth, the Moon too signifies death and, in fact, it isn’t merely at an angle in the chart, but it is also sextile to Uranus, trine to Mars lord of the twelfth and in perfect quincunx to the conjunction itself.
Therefore, as far back as 225 BC, the mean conjunction was announcing the mystery of the coming of a prophet who would have overcome death. In reality, the death and resurrection of Jesus took place under the mean conjunction that followed in 14 AD, but  his birth took place under the last of the minor conjunctions in the triple conjunction of Aqua, and it is clear that the stars had announced the coming of this prophet already in 225 BC, signifying what his greatest accomplishment would have been.

                                                                                  
Round about 523 AD, the monk Dionigi the Small who had been commissioned by the Pope to review statistical records to establish the exact date of Christ’s Passover, had the idea of using the year of Christ’s birth as a compass to count the years, and suggested December 25th of 753 from the foundation of Rome as the year of his birth. Thus, the year that began on the following week was decreed to be “year one”.
Many contemporary historians, though, have questioned Dionigi the Small’s calculations, deeming it much more likely that Jesus was born a few years earlier, around 6-7 BC. They claim that Herod the Great died in 4 BC, and that this implies that Jesus was born before that date. According to the Gospels, in fact, Jesus’ birth took place under the reign of Herod the Great.
Other historians however contest this assertion and purport that Roman emperors were accustomed to elect the king’s successor while he was still alive: this is why according to them Herod no longer appears to be mentioned in historical records dating after 4 BC. 
On the other hand, the most recent studies carried out on the Qumran scrolls validate the hypothesis that Jesus was indeed born in the time period identified by tradition.
Let me say right away that my astrological query leads me to estimate Jesus’ birth on December 23, 2 BC and April 3, 33 AD as the date of his death, while his Resurrection occurred on April 5 of the same year. It so happens therefore that Dionigi the Small had come closer to the truth than can be said for many contemporary historians.
Now let’s come to my astrological research. A fore-note is due. Our calendar does not have the year 0, which means that we skip directly from the year 1 BC to the year 1 AD, while in the astronomical calendar instead (which serve as the basis for the astral charts reported in this case study) the year 0 exists and corresponds to the year 1 BC, that is, the year in which according to Dionigi the Small, Jesus was born. This means that when you take a look at the astral charts reported here, you’ll have to bear in mind that the year -1 refers to the year 2 BC of our calendar, the year -6 to 7 BC and so on. For the years that come after the year zero, instead, the two calendars coincide. Another note must be made on the days of the year, since the mappings of the sky I quote here are based on the Gregorian Analeptic calendar, while historians commonly use the Julian calendar: to convert dates from the Julian calendar, all you need to do is skip in your mind two days ahead of those pointed out in the graphs, so that, to give an example, day 21 becomes 23 and day 27 becomes 29 of the same month. This holds true only for the graphs, because in my discourse I will always refer to the Julian calendar, without even taking into account the year zero so as to make comparisons between the dates I suggest and those hinted to by historians easier.     
I will now try to explain the method of research I used to make it clear how I came to the conclusions I mentioned earlier.
Much talk has always been made concerning Jesus’ birth about the conjunction Jupiter-Saturn of 7 BC, to the extent that many, by identifying it as the great star that the Wise Men saw, are led to fix the birth of Jesus to coincide with this celestial phenomenon, in other words, around 7 BC. But in reality, as all astrology scholars know, the conjunctions Jupiter-Saturn take place about every 20 years and this means that their impact extends for two whole decades, up to the next conjunction. The issue at hand is thus rather to understand in which of these twenty years the most significant events announced by the conjunction actually occurred.
But before we address the triple conjunction of 7 BC we should take a step backward to the conjunction of Jupiter-Saturn of 225 BC. This conjunction was the first of a series that occurred in the triple conjunction of Aquarius and the last conjunction of this series was precisely the one of 7 BC. In fact, we know that approximately every 200 years the conjunctions between Jupiter and Saturn change triple and that the conjunction that inaugurates the new triple conjunction takes on a more significant role from a hierarchical viewpoint compared to the 20-year ones, in as much as its effects last (roughly) 200 years and not just twenty, which is why in this respect we speak of “medium” and “minor conjunctions”. Astrological tradition has it, in fact, that the most important events (among which the coming of prophets) be announced by mean conjunctions. And one must also consider solar revolutions of the medium conjunction, and the minor ones that take place every 20 years, to comprehend when the events announced by the mean conjunction will occur. And this is the method I applied to my research, which has brought me to discover that the mean Jupiter-Saturn conjunction of 225 BC domificated for Jerusalem announced none other than the coming of a prophet destined to overcome death, as we will see better in the second half of this work, which is dedicated to analyzing the astral charts one by one. I then examined all three Jupiter-Saturn conjunctions of 7 BC and I interestingly noticed that all of them speak of the birth of a Son out of the womb of a Virgin, who would have been a sort of King destined to make way to a new dawn for human spirituality. If anyone is skeptical or dubious at this point, he/she can skip directly to the detailed analysis of the charts.
The problem persisted of solving the dispute on the year of his birth. With this aim, I evaluated Revolutions of the Sun in the Jupiter-Saturn conjunction of 7 BC for all the following years, and the only one that immediately caught my attention was the one that occurred in 2 BC. The first thing that struck me was the royal Jupiter in Lion conjoined to Regulus at the Mc of Jerusalem. Regulus has been known since ancient times as the start of Kings. Perhaps this also explains why the Wise Men traveled to Bethlehem with the purpose of paying homage to the King of the Jews, seeing they weren’t just knowledgeable of astrology, but they also came from the lands where the conjunctions of Jupiter-Saturn were studied in detail from the most ancient times, to an extent that we owe much of what we know now of these conjunctions to the legacy that these civilizations have passed down to us, though quite unfortunately in a fragmentary way.
It is a known fact that usually, the most significant events in history occur when the superior planets happen to be conjoined to stars of primary magnitude. Well then, the conjunction between Jupiter and Regulus wasn’t the only one at the time, but there were also the conjunctions of Neptune with Antares, of Pluto with Spica Virginis, and of Saturn with Aldebaran. Neptune is a natural significator of the Spirit, which means the conjunction with Antares may very well represent a powerful intervention of the Holy Spirit in the history of mankind… and the nature of this intervention is pointed out by the conjunction between Pluto and the Spike of the Virgin: the mystery of a virgin’s conception. At any rate, it should be further noted that such a concourse of planetary conjunctions with stars of primary magnitude is an altogether highly exceptional event.
At this point, to find further confirmation that 2 BC is the year of Jesus’ birth, I used a classic instrument of Mundane Astrology: an erect chart for the time of the Sun’s entrance in Aries, the chart of the Spring Equinox in 2 BC. As we will see better further on, a study of the chart confirmed to me that I was on the right track, and was further backed up from my examinations of the chart of the New Moon and of the Full Moon that preceded the Spring Equinox. In reality, the three themes repeated the same concepts in different forms, as is always the case when the stars announce particularly significant events in history, as the Conception of Jesus by the work of the Holy Spirit undoubtedly is, or the ecstatic overwhelming of Mary before such a prodigy about to occur through her, or the humble birth of this King in a manger.
The Catholic church celebrates the  Annunciation on March 25 and the date proves once more to be fairly close to the one hinted by the stars. In fact, when analyzing the three charts and pondering the symbolism of the lunar phases, I came to the conclusion that the New Moon of that month coincided with the Annunciation made by the Angel to Mary (March 6 of 2 BC) and the Full Moon to her Conception (March 20 of 2 BC). These findings of my research led me, as we will see, to assert that the birth of Jesus took place in December of the same year, that is, nine months later. The conception must therefore have begun precisely in March. In this respect, one needs to consider the straightforward symbolism of the Sun (God, the Spirit) and of the Moon (Mother Mary, Motherhood), symbols widely reiterated in medieval iconography. The New Moon, in fact, is the moment in which the Sun and the Moon are conjunct, just as on that day Mary encountered God and His will through the angel. The fact that during the New Moon the Moon is invisible to the human eye points to the Mystery of this encounter. To put in Pandolfi’s words: “The embrace between the Sun and the Moon… is likewise the point of coincidentia oppositorum or “contrasting coincidences”, the mystical wedding of the King and the Queen in which the opposites of the law of polarity come together, the cosmic moment in which the Sun-Osiris fecundates the Moon-Isis that runs to embrace him, the moment of seeding in which the Moon, the Great Goddess, the eternal female beginning, receives the impregnating energy of the Sun meant to nourish and protect it to then distribute it on Earth, construing it in vital structures to which it lends the matter to mold that takes on the expressed form of the solar principle that has impregnated it and that is embedded in it… Let us observe what happens on a Full Moon more closely: the centers of the disks of the luminaries coincide, the Moon is exactly before the Sun and its darkened side looks onto the Earth… But its other side, the one looking to the Sun and invisible to Earth, that is entirely illuminated, a Full Moon for the Sun: here is divine Isis glaring light before the splendor of Osiris…” .
At any rate, the Conception took place at a later time than the Annunciation, as can be inferred by the fact that the angel spoke in the future tense: “And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS”  and shortly after: “Then Mary said to the angel, “How can this be, since I do not know a man?” And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.” 
Given the lunar symbolism associated with Mary and the fact too that, as we will see, Jesus was born on December 23, it can be presumed that the Conception took place two weeks after the Annunciation, in other words, at the same time of the Full Moon on March 20, 2 BC, the chart of which thus becomes the chart of the Conception of Jesus. The Full Moon is the moment in which the Sun and the Moon are one before the other, so that the Moon receives the full light of the Sun and is completely illuminated by it. The Full Moon conjunct to the Spica Virgins astoundingly confirms all of the latter facts but, in a broader sense, confirmation stems from the analysis of the whole chart, to which I redress the reader. Whoever is knowledgeable of astrology cannot help but remain baffled by an examination of these charts.
On the other hand, as I was discussing earlier, the normal timespan of human gestation matches well with this hypothesis, seeing Jesus was born on December 23 of that year.
By now, you will have probably become curious to know how I came to establish this date as the time of Jesus’ birth. Very well then: I did nothing other but apply a traditional instrument of mundane astrology, that being the study of all the Full Moons in the year. When, in fact, the annual syzygy happens to be a Full Moon, the monthly syzygies in the year are the Full Moons, and not the New Moons. In this case too, it wasn’t difficult for me to spot the Full Moon of December 11 as being the correct one, and when you examine the charts, you’ll understand why at a glance. This points to the fact that Jesus must have been born in the two weeks that separate that Full Moon from the following New Moon, precisely in the time period pointed to by the traditional findings.
Some argue that the fact that the Catholic church “arbitrarily” decreed the birth of Jesus to have occurred on the Winter Solstice would prove that Jesus never actually existed, and would rather be nothing but a myth founded on ancient solar symbolism (or of the Sun) which, after having touched its minimum degree of light in December, begins again to move from the Winter Solstice, to then resurge during the Spring Equinox. It has apparently never crossed the mind of these persons that if Jesus was actually the full-fledged Son of God, his birth too could not have took place at any random moment, but would have had to inevitably be linked to a powerful cosmic symbolism, as the very entrance of the Sun in Capricorn, the sign of the Winter Solstice, represents. The Tropic of Capricorn is the cluster of positions of the Earth in which the Sun climaxes at its Zenith at noon of the Winter Solstice. Based on tradition, as Porphyry  among others tells us, the Tropic of the Cancer is the “Gateway of men” (through which souls descend when they are incarnated), while the Tropic of the Capricorn is the “Gateway of the gods” (through which, after death, the de-fleshed souls rise to Heaven). At any rate, the Solstice gateways are present in every recounted tradition, for example, in Hinduism and in Pythagorism. Cancer and Capricorn are therefore the two gateways of the heavens, in other words, the “extremities” reached by the Sun in its yearly travel and where it almost seems to halt, hence the name of solstices: more precisely, the two Gateways correspond to the zero degree of Cancer (Gateway of men) and of Capricorn (Gateway of the gods). In “The Cavern of Nymphs,” Porphyry gives a symbolic interpretation of Homer’s description of the cave where Ulysses hid the bountiful gifts of the Phaeacians. According to Porphyry, the cavern that Homer speaks of symbolizes the universe. “Homer,” Porphyry writes, “did not limit himself to describing the cave as having two entrances. He also specified that one faced to the northern side and the other, more divine one, to the southern side, and that crossers made their descent from the entrance to the North. But he did not write that it was possible to descend from the entrance to the South. He only states that it is the entrance of the gods. Never does man travel the path of the immortals”.  And  further (but this time round it is not Porphyry who speaks) : “Homer states that entrance is made through the northern entrance into the cosmic cavern or, in other words, into the world of offspring and of manifestation of the individual. As for the door to the South, it is the exit from the cosmos and consequently, through it beings on their way to liberation make their ascent; Homer does not tell us expressly if we can also descend through this entrance, but this omission is irrelevant since, by designating it the “gateway of the gods”, he thereby clearly  enough points to what manner of descent is made through it”. Jesus was unlike any other man, astrology itself seems to substantiate the divine nature of his mission, and on the other hand, in Jesus’ case the journey took on an inverted order: his birth on Earth was somewhat a type of dying, while his death marked the true birth date of Christ, that is, his Resurrection. If we thus take for a fact that Jesus was born in those days, in light of what mentioned beforehand and of the solar symbolism that accompanies his entire earthly existence, it is reasonably logical to think that he must have been born in the exact moment in which the Sun was making its ingress in Capricorn. Hence, his birth took place on December 23, 2 BC round about 3 p.m., making the chart of Jesus’s birth coincide with the one of the Winter Solstice of 2 BC. 
In addition to what already discussed, there is a whole series of considerations that make up a strong case for the date and time I identify for the Nativity: 1) the Solstice occurred at 3 p.m., at the very same time the Gospels claim Jesus died. Back then, time was counted differently than we do nowadays: 3 p.m. corresponded to “the ninth hour”, not to our modern three in the afternoon, and here one cannot help but notice the symbolical recurrence of the number three (The Holy Trinity) in all of Jesus’ terrestrial history; he was ushered by a triple conjunction between Jupiter and Saturn, was born nine months and three days after his Conception, was born and died at three in the afternoon, preached his Ministry for three years, lived 33 years, was resurrected three days from his death; 2) the chart at hand, as we will see later, perfectly mirrors the man Jesus and his life, as it speaks of a man of great goodness, meekness, and humility, who sacrificed his life for others. It is almost redundant to specify that it deals only with the chart of the man Jesus and not of his being the Christ, whose divine nature is by definition found above the Zodiac, since God is precisely “the Love that moves the sun and the other stars”. It is however significant that within this chart there is also a mutual reception between Mercury in Sagittarius (the Son) and Jupiter in Virgo (the Father) and that within it he is the one and only depository of the Chart…. The fact that upon his birth, Saturn lord of the ninth house and widely considered at the time to be Israel’s guardian, was ascending on Bethlehem’s horizon, likewise bears much significance; 3) the Solar Revolutions, the directions, the progressions, and the transits and the eclipses relative to the year and day of his death provide us with further important elements that support the thesis that this is indeed the chart of Jesus’ birth; 4) the theme we are examining displays considerable similarities both with the Jupiter-Saturn conjunction of 225 BC and with the three conjunctions of 7 BC.
In the charts we will consider, Mary is always symbolized by Venus or by the Moon, while Jesus is symbolized by Mercury in his domicile in Gemini (the Son par excellence, so to speak) or, when we speak of him as the Christ, by the Sun. This though holds true only for the charts that announce the birth of Jesus “from afar” as, for example, the conjunction between Jupiter and Saturn dating back to 225 BC and those of 7 BC. Starting from the date of his birth, in fact, the alignment is inverted, and Mercury often finds himself in exile, to allude to the destiny of suffering that weighed on the man Jesus and, in fact, as we will see, Mercury is also in exile in the birth chart of Jesus.

Once I had identified the time of Jesus’ birth, I moved on to trace the year of his death. One can infer from the Gospels that Jesus died when he was 33 years old, and I therefore first of all studied the chart of Sun’s entrance in Aries of 33 AD. In fact, since Dionigi the Small did not foresee the year zero in his calendar, on the Passover of that year, Jesus was age 33; he would have turned 34 in December.
Another strong piece of evidence pointing to this year is the occurrence of a solar eclipse on March 19, 33 AD, just three days before the Spring Equinox, and therefore a few days before Jesus’ death, which took place on April 3.
An eclipse of the Sun preceding its entrance in Aries has always been weighted with special significance, but there are added peculiar elements to this one that make it even more special. This eclipse, in fact, becomes a symbolic prefiguration of the death of Jesus (which took place two weeks later), and the three days that separate it from the Spring Equinox are the three days that Jesus spent in his burial tomb before his resurrection to overcome the darkness of death, just as the Sun in the Equinox represents the moment in which it too, mimicking a resurrection, has the upper hand on darkness: from this date onward, in fact, the length of the day exceeds the length of the night. Further confirmation comes from the fact that the ecliptic syzygy is square to the Sun of Jesus’ birth. The chart of the eclipse, moreover, unmistakably speaks of the Resurrection of the Son, as we will see later on.
As if this weren’t sufficient evidence, the Full Moon that accompanied the Hebrew Passover of 33 AD coincided with the lunar eclipse which took place on April 3, 33 AD, the same day that Jesus died. The chart of this eclipse is also quite illustrative. Once again, in fact, the definitive confirmation to our suppositions is gathered from a reading of the astral charts. This very chart of the Equinox of 33 AD announces the death and Resurrection of Jesus.
But how exactly did we get to the date of April 3, 33 AD?
The Gospel of John points to the eve of the Christ’s Passover as the day in which he died, and the four Gospels all agree in testifying that Jesus died on a Friday.
In Jewish tradition, the Spring Equinox bears great significance: the religious year begins in the month of Nisan, the very one in which the Equinox occurs. The Jewish Passover is always celebrated on the Saturday that follows after the Full Moon that comes after the Spring Equinox. In our case, the Full Moon (with an eclipse of the Moon) took place on April 3 shortly after 5 p.m., so that the Passover was celebrated the following day, in other words, on a Saturday. My studies lead me to conclude that April 3, 33 AD (the eve of the Passover) was the day Jesus died, and the eclipse of the moon that took place immediately after his death had been announced by the prophet Joel, who spoke of a Moon that would have turned the color of blood. . After all, the synoptic Gospels do not assert that Jesus died on the day of the Passover, but only that during the Last Supper on the eve of Jesus’ death, he “ate the Passover” with his disciples. This has led scholars to believe that the Last Supper occurred on the eve of the Passover, since the Jewish custom was to eat the lamb the night before the Passover. But it is clear that Jesus, knowing he was to die the day after, anticipated the Passover meal by one day, also because he wanted to give the sacrifice of the Passover a completely different spiritual meaning than the traditional one. And, on the other hand, it is impossible to think that the Jews would choose the solemn day of the Passover to execute crucifixions.
The Gospels testify that Jesus’ death took place around the ninth hour which, as we explained earlier, corresponds to three in the afternoon. I therefore tried to write out an astral map for 4 p.m. of April 3, 33 AD, domificated for Jerusalem. How could it be, in fact, that the stars would not have depicted an event like the death of Jesus? Once again, I was not disappointed, as you will be able to see for yourself when you read the pages in which I examine the chart in question, which is marked by the geometric pattern of the Kite and appears to configure a sort of protective shield around a center-piece cross.
And finally, we come to Jesus’ Resurrection. If Jesus died on April 3, he obviously must have resurrected on April 5, 33 AD. With the aim in mind to write out a chart of the Resurrection, I was left with the problem of solving the issue of the time: when exactly did the Risen appear to Mary Magdalen? The Gospel of John states that on that morning Mary Magdalene went to the burial tomb well before dawn. Considering the readily apparent solar symbolism that links the risen Christ to the Sun that rises, we can without a doubt assert that, and taking into account also the time that it took the woman to reach the tomb, in the moment when the Risen appeared to her, the Sun was rising on the horizon in Jerusalem. On this morning, the Sun showed up on the horizon in Jerusalem around 5:50 a.m. I therefore wrote out a chart of the sky for that exact hour, and allow me to share with you that this has proven one of the charts that most amazed and thrilled me, because its every detail confirms that on that very morning everything that the Gospels pass down to us happened to the letter. I drew final confirmation by calculating the Part of Death: it falls on the cusp of the fifth “solar”, conjoined to Regulus (the King of life), and its dispositor is the Sun that rises!


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CONTATTI spica3213@gmail.com