The Seba library treats Spring Equinox in 9 passages, across 6 authors (including Jung, Carl Gustav, Jung, C.G., Campbell, Joseph).
A synchronicity exists between the life of Christ and the objective astronomical event, the entrance of the spring equinox into the sign of Pisces. Christ is therefore the ‘Fish’
Jung argues that the spring equinox’s precession into Pisces constitutes a synchronistic cosmological event that defines the Christian aeon and grounds the self’s symbolic expression in objective astronomical time.
, Memories, Dreams, Reflections, 1963thesis
the spring-point is changing, but the apparent connection is a coincidence… the precession of the equinoxes is making its way backward in a circle from Aries to Pisces, to Aquarius… That is the Platonic unit in the life of the tree.
Jung distinguishes the individual horoscope from the spring-point’s role as a cosmic clock marking the Platonic year, the unit of collective rather than personal psychological time.
, Dream Analysis: Notes of the Seminar Given in 1928-1930, 1984thesis
Bull of the spring equinox, and Eagle (later, Scorpion) of the autumnal equinox… features suggesting the four zodiacal signs of the spring and autumn equinoxes, summer and winter solstices
Campbell decodes the Assyrian chimeric cherub as a symbolic compression of the four equinoctial and solsticial signs, reading monumental art as a record of shifting vernal equinox symbolism across mythological ages.
, The Inner Reaches of Outer Space: Metaphor as Myth and as Religion, 1986thesis
it takes 25,920 years to complete a cycle of the zodiac. Called ‘the procession of the equinoxes’… The heartbeat matches the beat of the universe; they are the same.
Campbell uses the precession of the equinoxes as the macrocosmic rhythm that resonates with the human heartbeat, establishing mythological time as a microcosm-macrocosm correspondence rooted in the equinoctial cycle.
, Thou Art That: Transforming Religious Metaphor, 2001thesis
At the summer solstice, Yang dominates; at the winter solstice, Yin; at the equinoxes, they are in a state of dynamic equilibrium. But in the Fall, Yin increases; while in the Spring, Yang increases
Rudhyar positions the spring equinox as the point of dynamic equilibrium at which Yang begins its ascent, integrating Chinese cosmological polarity into a depth-psychological model of the annual vital cycle.
, The Astrology of Personality: A Re-formulation of Astrological Concepts and Ideals in Terms of Contemporary Psychology and Philosophy, 1936supporting
Dedicate, YO: offering at the spring equinox, when stores are low; offer a sacrifice with limited resources. The ideogram: spring and thin.
The I Ching glossary encodes the spring equinox as the ritual-economic moment of sacrifice under scarcity, giving the term a psychological valence of commitment and offering when resources are at their nadir.
, I Ching: The Classic Chinese Oracle of Change, 1994supporting
the cycle of the precession of the equinoxes. It should rather be called the ‘Great Polar Cycle.’ It is created by a peculiar gyrating motion of the Earth’s axis
Rudhyar reframes equinoctial precession as the Great Polar Cycle, a third and highest-order rhythm governing collective consciousness beyond the individual and racial life-cycles.
, The Astrology of Personality: A Re-formulation of Astrological Concepts and Ideals in Terms of Contemporary Psychology and Philosophy, 1936supporting
The four Horae are sufficiently explained by the two solstices and the two equinoxes. We have now to consider why in earlier days the Horae were three.
Harrison grounds the expansion of the Horae from three to four in the ritual recognition of solstices and equinoxes, linking seasonal cult to the structural articulation of the sacred year.
, Themis: A Study of the Social Origins of Greek Religion, 1912supporting
the Kouretes clashing their shields and dancing over the child they had reared to be a Kouros for the Year-Feast (eis énavrov)… the Dithyramb… is the song of the rebirth of all nature, all living things; it is a Spring Song ‘for the Year-Feast.’
Harrison contextualizes the Dithyramb and Kouros ritual as spring renewal ceremonies, adjacent to but not explicitly identified with the equinox, illuminating the seasonal-regenerative complex within which the equinoctial moment is culturally embedded.
, Themis: A Study of the Social Origins of Greek Religion, 1912aside