Vesta
(religion, spiritualism, and occult)The asteroids are small planet-like bodies that orbit the Sun in a belt that lies mostly between Mars and Jupiter. They first dawned on human consciousness in the early 1800s. The first four asteroids to be sighted were given the names of four of the great goddesses of classical antiquity: Ceres (discovered in 1801), Pallas Athene (discovered in 1802), Juno (discovered in 1804), and Vesta (discovered in 1807).
Many more asteroids were soon discovered, so that by the end of the nineteenth century, over a thousand were known. The first asteroid ephemeris (a table listing planetary positions) was made available to astrologers in 1973 by Eleanor Bach, and it covered only the original four. Today astrologers have computer software developed by Mark Pottenger that tracks the placements of over 9,000.
Among the thousands of asteroids known, Ceres, Pallas, Juno, and Vesta have a special place. While these are not necessarily the largest asteroids, they were the first to be discovered, and as such they have imprinted themselves on human consciousness in a significant way. They also complete the female pantheon of goddesses, rounding out the system of symbols begun in the usual 10 planets. Of the six great goddesses of Olympus, only Aphrodite (Venus) and Artemis (the Moon) are represented in the conventional astrological symbol system. The other four great goddesses of Greco-Roman mythology—Demeter (Ceres), Athene (Pallas), Hera (Juno), and Hestia (Vesta)—were missing from astrology until they were reinvoked by their discovery in the early 1800s.
After one has been nurtured, gone out into the world, found one’s life partner, and reared children, the time comes to turn inward to reconnect with one’s spirit. In women, the matron becomes the crone; in the culture of India, the householder sets out on his final spiritual journey as a monk-like wanderer; and in Jungian psychology, the active person of affairs embarks on an inward journey to find the self.
Vesta, the fourth and final of the major Olympian goddesses to give her name to an asteroid, relates to this final stage of life. Although renowned for her shining beauty, she is in fact the eldest of the Olympian gods.
Like Pallas Athene, Vesta was known as a virgin. If Pallas Athene was the prereproductive Maiden, Vesta could be thought of as the post-reproductive crone. After their 30-year term of office was up, the Vestal Virgins of Rome were allowed to marry, but they were then often beyond childbearing age. In pre-classical times, the cult of the goddess who later became Vesta included sex as a sacrament. Thus Vesta, insofar as she is sexual, represents a rarefied form of sex that transcends the procreative function and aims to achieve spiritual union rather than physical children.
Vesta was related to Jupiter as his sister. This, too, expresses her non-procreative way of relating, and the fact that she is often thought of as the prototype of the nun, also called “sister.”
Besides suggesting the letter V, which points downward and inward, the astrological glyph for Vesta represents a flame burning on either a hearth or an altar. This signifies Vesta’s function as keeper of the hearth fire and the temple flame, but it also points to the cultivation of the pure spark of spirit within. Fittingly, Vesta is the brightest object in the asteroid belt.
To the ancient Greeks, Vesta was known as Hestia, a name derived from the word for hearth, and it appears she had to do with the domestication of fire for human use in the home and in sacrificial offerings. As the eldest of the Olympian gods, she was the most venerated, and was always given the first sacrifices and libations. There are few stories about her deeds and the few depictions of her show her in repose, indicating an inward, contemplative nature. She refused the marriage offers of Apollo and Poseidon, and under Zeus’s protection vowed to remain a virgin forever.
In Roman mythology, Hestia became Vesta, always veiled, but known as the most beautiful of the deities. In the home she was venerated as the protectress of the hearth and its flame. In public life, she was thought of as the protectress of the state, and her priestesses were the six vestal virgins of Rome. Dedicated to spiritual service, the vestals were responsible for keeping the sacred flame burning, which was thought to ensure the safety of Rome. They enjoyed great prestige, but if they let the flame go out, they were whipped, and if they violated their oath of chastity during their term of office, they were punished by a public whipping and then buried alive.
Vesta became the prototype of the medieval nun. However, several thousand years earlier in the ancient Near East, the predecessors of the vestals tended a temple flame, but also engaged in sacred sexual rites in order to bring healing and fertility to the people and the land.
The original meaning of the word “virgin” meant not “chaste,” but simply “unmarried.” Whereas Ceres and Juno required relationships to complete themselves, Vesta’s priestesses represent an aspect of the feminine nature that is whole and complete in itself.
When the old goddess religions gave way to those of the solar gods, sexuality became divorced from spirituality, such that a woman desiring to follow a spiritual path had to remain chaste. Earlier, however, a priestess, representing the goddess, could enter into a state of spiritual transcendence through sexual union with an partner in a manner that did not call for marriage or commitment. In the later patriarchal culture, ecstatic illumination was experienced as the descent of the spirit of the god into oneself, and the now-chaste Greek priestesses became the brides of the god Apollo in the sense that the Christian nuns became the brides of Christ.
In the human psyche, Vesta represents the part of each person’s nature that feels the urge to experience the sexual energy of Venus in a sacred manner. This may occur in several different ways.
If one is a typical product of one’s culture’s mores, he or she will most likely internalize this sexual energy. One may devote one’s self to following a spiritual, religious, or meditational path, even following in priestly or monastic footsteps. Or, in one’s lifelong therapeutic work, one may experience this union with the self as the process of psychological integration. In one way or another, this results in turn inward to attain clarity and energy. The vision that arises when one reaches the whole and self-contained core of one’s being then enables one to follow a vocation in which one can be of service in the world.
Vesta the virgin speaks of the importance of the relationship each person has with him or herself. This may lead to a single lifestyle. If a person is married, he or she may not be comfortable with the total surrender asked for in the merging with another.
Vesta protects not only the inner flame of spirituality and sexual energy, but also other precious things that ensure the continuation of human life. As “keeper of the flame,” she preserved the state and the institutions of society. She also guarded the home and hearth, including kitchens and the preparation and purity of food. Today she could be seen as a librarian, museum curator, or other sort of worker who preserves the sparks of human culture. She could also express herself in an occupation that deals with housing or food.
Through Vesta, one integrates and regenerates on inner levels in order to focus and dedicate one’s self to work in the outer world. In the human psyche, Vesta represents the process of spiritual focus that can lead to personal integration. In a broader sense, she signifies the ability to focus on and dedicate one’s self to a particular area of life. When the focus becomes too narrow, it is possible to sometimes feel limited and hemmed in. When the capacity to focus is obstructed, one can feel scattered. This, too, may cause one to experience limitation in the area of life represented by Vesta’s sign or house position.
In summary, Vesta is the archetype of the sister and the temple priestess, whose virginity signifies her wholeness and completeness within herself. Her sign, house, and aspect placements in on’s birth chart show how one can use the basic sexual energy of Venus to deepen one’s relationship to one’s self.
—Demetra George
Sources:
Dobyns, Zipporah. Expanding Astrology’s Universe. San Diego: Astro Computing Services, 1983.Donath, Emma Belle. Asteroids in the Birth Chart. Tempe, AZ: American Federation of Astrologers, 1979.George, Demetra, with Douglas Bloch. Asteroid Goddesses: The Mythology, Psychology and Astrology of the Reemerging Feminine. 2d ed. San Diego: Astro Computing Services, 1990.George, Demetra. Astrology for Yourself: A Workbook for Personal Transformation. Berkeley, CA: Wingbow Press, 1987.Lehman, J. Lee. The Ultimate Asteroid Book. West Chester, PA: Whitford Press, 1988.