The Esoteric Birth of Jesus in Quran

Mary and Jesus

‘Mary’ in the following story of the Quran represents the astrological sign of Virgo, as being the Virgo she is responsible for the Virgin Birth of Jesus.

And make mention of Mary in the Scripture, when she had withdrawn from her people to a chamber looking East. And had chosen seclusion from them. Then We sent unto her Our spirit and it assumed for her the likeness of a perfect man. She said: Lo! I seek refuge in the Beneficent One from thee, if thou art God fearing. He said: I am only a messenger of thy Lord, that I may bestow on thee a faultless son. She said: How can I have a son when no mortal hath touched me, neither have I been unchaste! He said: So (it will be). Thy Lord saith: It is easy for Me. And (it will be) that We may make of him a revelation for mankind and a mercy from Us, and it is a thing ordained. And she, conceived him, and she withdrew with him to a place. And the pangs of childbirth drove her unto the trunk of the palm tree. She said: Oh, would that I had died ere this and had become a thing of naught, forgotten! Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee. And shake the trunk of the palm tree toward thee, thou wilt cause ripe dates to fall upon thee. So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal. (19, 16-26)

The verse 16 of the above passage indicates that this story is regarding the sign of Virgo at the time when it rises at the eastern horizon. The trunk of the palm tree in the verse 23 is a metaphorical reference to the ‘mutable cross’ comprising of the signs of Virgo, Gemini, Pisces, and Sagittarius. In the verse 24, ‘one cried unto her from below her’ is Sagittarius, ‘rivulet beneath’ is Pisces, ‘ripened dates’ of the verse 25 is a reference to the sign of Gemini, whilst ‘Mary’ herself is a metaphor for the sign of Virgo. Also in the verse 26, the Mary (Virgo) gets her food from Gemini, her water from Pisces, and her consolation from Sagittarius. The Quran adds further to this story,

Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing. O sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot. Then she pointed to him. They said: How can we talk to one who is in the cradle, a young boy? (19, 27-29)

Muslims tend to interpret the title of Mary in the verse 28 which is Sister of Aaron to mean as the Descendant of Aaron, because the prophet Aaron who was the brother of prophet Moses had actually lived a thousand years before Mary, and could not possibly have been her real brother. However, there is an esoteric aspect to this verse, which is the primary reason why the Quran mentions what people said to Mary. People were actually accusing Mary of violating the Mutable Cross, because one cannot have children in the Mutable Cross, the reason being that only relatives the Mutable Signs can ever possess are father, mother, and brother; and none of them are suitable for the purpose of having children. Here Mary represents Virgo (the Virgin), her brother is Gemini (the Twin), her mother is Pisces (the Fish), and her father is Sagittarius (the Archer). Also, afterwards Mary pointed towards the child Jesus who could then speak in the cradle because he was born of the Holy Spirit (Mutable Planet Mercury), rather than of any Mutable Sign. The Mutable Signs cannot give each other any children, only the Mutable Planets (Mercury and Jupiter) can give the Mutable Signs their children. Even Mary herself was born of Jupiter, since her mother vowed for a child to be dedicated to the Lord, and then a special daughter was born as indicated in the following verses (3, 35-37).

(Remember) when the wife of 'Imran said: My Lord! I have vowed unto Thee that which is in my belly as a consecrated (offering). Accept it from me. Lo! Thou, only Thou, art the Hearer, the Knower! And when she was delivered she said: My Lord! Lo! I am delivered of a female - Allah knew best of what she was delivered - the male is not as the female; and lo! I have named her Mary, and lo! I crave Thy protection for her and for her offspring from Satan the outcast. And her Lord accepted her with full acceptance and vouchsafed to her a goodly growth; and made Zachariah her guardian. Whenever Zachariah went into the sanctuary where she was, he found that she had food. He said: O Mary! Whence cometh unto thee this (food)? She answered: It is from Allah. Allah giveth without stint to whom He will. (3, 35-37)

So, Jesus could speak in the cradle as an infant because he was born of Mercury, and Mary could find plentiful food provisions without the knowledge of her guardian because she was born of Jupiter. The Muslim perspective is that Mary was born as a consequence of the prayer by her parents who were inspired by miraculous nature of the signs of God albeit very old age, similar to the birth of John the Baptist. I would also include here two verses of a peculiar esoteric significance from chapter 19, one relating to John, and the other to Jesus, and both the verses are mentioned at the conclusion of their respective stories in Quran,

For John, the verse (19, 15)

Peace on him the day he was born, and the day he dieth and the day he shall be raised alive! (19, 15)

For Jesus, the verse (19, 33)

Peace on me the day I was born, and the day I die, and the day I shall be raised alive! (19, 33)

There are also stories or mentions of other prophets in chapter 19, such as Zachariah, Abraham, Issac, Jacob, Moses, Aaron, Ishmael, Idris, Adam, Noah, and Israel; but none of their stories conclude with the repetition of these typical verses. The John verse is objective because he was born of Jupiter, whilst Jesus is subjective because he was born of Mercury, and also Quran is supposed to have been narrated by the same Angel that caused the birth of Jesus. Nevertheless, the Mutability Factor is strongly emphasized in both the cases and evidently, the Quran talks of such narratives for a much deeper reason than just mere history of someone or the other, because a historical narrative of this mystical nature is only useful if one can learn some relevant insight of a greater wisdom from the truth of its story.