Aries- Taurus. And today, becausc of thc motion of the earth-globe callcd the "precession of the cquinoxes" - a motion defining a long cycle of nearly 26, ycars - the constellations and the signs, though bearing thc same names, do not coincide. A quitc vocal though relatively small group of astrologers claims that the zodiac of the constellations also called the sidttcal zodiac is thc only one that has any validity - a claim based on the sudy of astrological records mostly prc-dating the Greek period of history. Thc great majority of astrologers, and all popular magazincs and ncwspapefi basc their charts and interpretation on the zodiac of signs the tropical zodiac.
The conflict between the proponents of lhe two zodiacs is only one of the many divergenccs of opinions found in the numcrous astrological schoolsof the present day. But, a5 in thc casesof medicine and psychology, back of thc many divergent opinions and interprctations, tcrhniques and systcms, one can distin8uish some fundamental differcnces of approach to the vrry meaning of human existencc. OGY of present-day astrology. Thcre is thc rraditional or "classical" typc of predictive astrology which is mainly interested in predicting events, whether at the popular fortune-tclling level or rn a somewhat morc sophisticated manner.
I have recently called this lasr tr? It is the purpose of this booklet to define broadly the basic naturc, purposc and implicarionsof Humanistic astrology in- contrasr to the more ,traditional astrology whce essential arm rs to preorcttuture cvents, 2 Astrology in the Archaic Ages The tradition-oricnted astrologer finds himsell in a somcwhat awkward position, cven iI hc or she is not aware of it, becausc an astrology having its roots in ancicnt Chaldca, Egypt or India was undoubtedly thc product of the ty? Yet it is applicd to circumstances and individuals living in an cra dominated by scicntific thinking, and by thc usc of empirical and rationalistic techniques - a thinking which has not yet fully cmancipated itsclf from a mechanistic, strictly causal approach to phenomena.
During thc "vitalistic" ages preceding the sixth century B. The stars and the planets werc the radiant bodies of gods. These plancts were Administrators or Regents in their own rcalms; they alfcctcd all living things and all mcn, just as the administrators of thc big empires of Egypt, Mesopotamia, Persia affccted the people of their provinccs. The same was truc at first the in ancient China where the Emperor "Celestial" was considcrcd the one and only intermediary bctwcen the cclestial order of the Sky and thc chaotic interplay of men, beasts, storms and catacl ,srnsprcvailing on the carthsurface.
Such an archaic approach to the unrversc was very beautiful and had great mcaling - and we can learn a grcat deal from it. But it is alicn to the classical, rationalistic and Christial mentality. Ncvcrtheless, most of the basic symbols of astrology which Europe and Amcrica inheritcd from the ancient world through Alcxandrian and GrccoRoman writcrs can be traced to what the archaic minds of rhc vitalistic ages conceived to bc thc Iacts of the univcrse.
Pcrhaps some Chaldcan and Egyptian Wisc Men and pricsts saw things differ' cntly; but, if so, they hid thcir knorvledgc undcr myths which were passedon to succeedinggcncrations for many centuries. Thcsc lormulas are reliablc.
Rudhyar An Astrological Mandala - Year of Clean Water
The situation is different becausc hc is dealing with thc end-product of an archaic rcligious atti' tudc to life which has become alicn to him, and thc cxpcriential basis of which, try as hc may, he cannol f.. As I see it, such a tt? Nothing that I know of rhe type of thinking and recordswhosc origin can be traced to before the sixth century B. In terms of such a mcntality this ancienl asfology could bc considered completely valid and effectual. It expressed thc character and thc basic principles of thc universe as thesc ancient pcople experienced it.
One might retort: "Did not the laws of gravity ald, in general, of mechanics work out thcn in the same way as thcy do now? Why should not planetary aspects and planetary influencrx act today just as they operated then? Aahai Asa 23 ccrtain that the so-called universal constants are actually unchangeable if one corsiders very long periods of rime or vcry vast disLancesin space.
The belief in such constants is one of the undemonstrablc postulates of modern science. MaI it AtttokqJo'l 25 mostly obsolete and atrophy - or they arc reoriented and raised to another levcl- lf one does not undcrstand this, one has really no sense of what cvolution - psychic and mental as wcll as biological cvolution - implies. Astrology was almost ccrtainly devclopcd originally by man as a rcsult ol his earlicst expcrienceof thc fact that, whilc thc mist envcloped, hot, damp jungle where primitivc man livcd brought to him constantly uncxpcctablc life-or-death en, countcrs, thc clear skics sccn in dcserts or on mounlaintops presentedan awc-inspiring picrure o[ ordcr and pcriodicity in motion - rhus prcdictablc, because cyclically repeated celestial occurrcnccs thc phasesof thc Moon, the north-south oscillation of the Sun during a whole ycar, conjunctions and heliacal risings of planets and stars, eclipses,ctc.
All religions have been bascd upon this contrast between thc order, rccurrencc and grandeur oI celestialphcnomcna, and thc sccmingly inhcrent disorder, chaos, unpredictability and dangcr of cvcnts in thc biosphere where mao livcs struggling for survival that is, the contrast betwecn hcaven and carth, bctiveen divinc and human-animal naturcs.
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It is because astrology was, as fal as we know, man's original attcmpt to formulate thc order of thc universe and to draw from it a scnse of relativc sccurity that astrology has bccn called "thc mother of all scicnces. If I ask thrxc qucstions it is becausewc fail too often to recognizc that thc knowledge of facts alone acquires "value" onl. A kind of knowledge which may havc bcen most uscful undcr ccrtain circumstances to a certain typc of men may become valuelcss or mcanifillcss in anothcr period of human cvolution ard under dillcrcnt conditions of lifc.
OGY o[ the sky to the chaos of thc earth; for i 5 claim is that thcre 1s order eaerluherc, that laws of nalurc operatc evcrywhcrc in any environ.
By knowing thesc laws man can transform his environment so as to incrcase his well-being arrd productivity. Science dcals with causal rclationshipsbcrween cntities and cncrgics operat. Thus if scicncc - as the tcrm is uscd today - were to accept certain basic premises of astrology, it would havc to do so on thc basis of thc recognition that the solar systcm as a whole, and eventually thc entirc galaxy, constfute. I leel certain that thc astrology of thc archaic ages did not think of thc sky arld thc planets in this sensc. It bclicved in two differcnt worlds: the "formative world" of cclestial Hierarchics and stellar or planetary gods, and thc world of earth-nature.
The former ruled over, and indeed had created, the lattcr.alternativelandscapes.ca/modules/4551.php
Book 1964 Louis Mac Neice Astrology
Divine and human natures were csscntially diffcrent. Cosmic and plaaetary gods played thc tunc; all living things and all carth-phcnomena had to dancc to its rhythms. AndJcsus taught: "Thc kingdom of hcavcn is within you. The duality heavcn-carth, divinc-human, ordcr-chaos was transformcd into unity. Ordcr was cvcrywherc. God was cvcrywhcrc.
Rudhyar An Astrological Mandala
Would not this mean that astrology had bc'comeusclcss? It was so undcrstood by most Christian Fathers and by the Church as a wholc. Yet astrology pcrsisted. Becausc a new approach toward it bcgan to cvolve. This new approach was already implied in the old Hermctic axiom: "As abovc, so below" tha! As astrology devcloped in Christianizcd Europe it mixed, in a rather ambiguous manner, thc new principles of "hcavcn is within you" and occult correspondcnce with the old dualistic world-picture accordinB to which crcativc celestial gods rulcd over human nature from abovc.
T;hc fint thing astrologcrs should do' if they want to bccomc "respectablc" and scc astrology acadcmically and legally accepted, is to dclinc clearly all thc tcrms thcy use' and to agrcc on whcrc the systcm they tcach stands in rclation to thc wholc astrological ficld, aacicnt and modern. And thc first thing to do is to accept the basic facl that there arc indeed two basic approachesto astrology. There is of coursc no absolute separation bctwccn them, and each takes much from the othcr; yet each is the expressionof a fundamental way of looking at human beings arrd at the univcrse in gcneral which colors cvery astrological concept and method oI intcrpretation that is bcing used.
But this objection dcals only with thc supcrficial aspect of the malter; for therc are two vcry diffcrent ways of approaching natal astrology - and, even though it may bc ltss obvious, various aspects of mundane astrology.
What I am rclcrring to is the fundamental attitudc of thc astrologer and of his culturc, historically speaking toward thc vcry Purposc, mcaning and function of astroloqy - as shou d bc clmr from what now lollows TIx EMt 4 The Event-Oriented Environmental Approach According to this way of thinking and fecling , astrology is undcrslood to be lrlt rtudl ol fota active in thc cosmic cnvironmcnt of thc Earth, affecting all living organisms and thus thc life-wents of human bcings.
Such an astroiogy bclieves that it is dcaling with actual, mcasurablc energies. It bclicvcs in a rvorld in which Jortt atts uponJorrr. Today thc scientific 30 Oiakd Enrircn,vntol Abbloach 31 astrologer tcnds to think rather ol the cffcct of solar winds, magnctic storms, cosoic rays, galactic forces upon thc pulsations of the ionosphere suffounding the globe, and thus upon lhe wholc biosphere and upon all human bcings. But in all cascs lhe situation is basically much the same; what has changed is merely thc intcr, prctation of thc nature of the sources from which the forces to which man is subjected emanate, What is fundamcntal in this approach to a,strology is that man, and cvcry organized systcm of activities in the Earth's biosphere his total cnvironment arc tubjected to the iml act of When these forces were thought to bc thc rcsult of the rvill oI cclcstial gods, therc was vcry little man was able to do in ordcr to improve his lot except pray to and propitiate thcsc gods by means of rcligious rituals and sacrifices.
The situation changcd radically whcn man developed a growing feeling of being an "individual," no longcr dominatcd from thc vcry depth of his psychc by tribal taboos and by an inescapable feling of unity with his kin and involvemcnt in thcir welfare. Seers, mystics and prophcts divinized, as it were, this newly found serxe of individualislic separ'atenessand cgopnwer by tcaching these emergent individuals that csscntially thcy were spiritual-mental bcings - souls transccndcnt to social and cnvironmcntal conditions.
But then new problcms arosc; for the biological urges and emotional desircs or ambitions of thcsc actually ego-centered indivi- 32 PERSON. Thc Soul the "real man" - was therefore secn to exist most of thc timc in an inimical and dangcrous intcrnal psyhtt tntitonmenl. Thc new kind of rcligious lcadcrs wcrc thus particularly concerncd rvith thc lcaching of ethical principles and rulcs of conduct which supersededor gavc a ncrv meaning to thc old rituals.
And as the important thing for individualistic man was to control what was now regarded pejoratively as his gross, unrcfincd or sin-peNerted "human naturc," this altcred also thc whole astrological picturc. In thc archaic tribal world, man defined the forccs acting upon his cxtetnal.
On the othcr hand, the new typc of human individual, bccauseof his bclicf in the Soul, came to think of the forces acting in his own nature as "good" or "bad. Thus, man had to deal with two kinds of environmcnt; his external gcographical-social environmcnt, and his internal biological and psychic cnvironment. The body and the psyche had bccome, I repeat, an inncr environment for the Soul and even for thc "rational" God'given mind which made a man a reasonablc,self-conscious,sclf-rcliant being.
By holding to the conccpt of thc correspon- ri Tlu Elrdt-Oftnhd En"ituntuntal Anhoach 33 dcnce betwecn lhc,mioocosm, man, and thc universal macrocosm, it was possible to statc that ,oti environmcnts were structured by planets and stars. Thus, the principle of force agairst forcc was operating in man's bio-psychic nature as wcll as in Earth's biosphere whcrc all men lived. Thcsc forcc, in cultures that had cvolvcd beyond thc archaic agcs, were no longcr rcgardcd by learned intcllcctual men as Lhe manifcstation ot the will of gods in thc sky, but ncvcrthclcss they were forccs, natural energies, which it was man's function to control by his will, his rational mind and his invcntive intellcct.
Exactly how thc motions of thc planets wcrc able to ex. Thcrc arc today, and there havc bccn throughout European history especially during thc Classical era betwccn thc liftecnth and lhc mideighteenth centuri. The great majority of astrologcrs dcal with the forecasting of cxtcrnal cvcnts and thc sclcction of the most "favorablc" timc to start a projcct; a minority are morc specifically concerncd with trying to advise thcir clients conccrning thcir PERSON. CENTERED ASTROI,OGY Ttu Eaar Oricarcd Eaaitontuntal Aplnach rzlariar psychological problems and acrivitics r'r,hiclr rcsult lrom them- In both cascs thc basic attitude is that thc "real man" ttrc Soui, thc will, the rationd mind is cxtcrior to his birth-cbart and that his duty is to rule, as wcll as hc can, ,rli cxtcrnal circumstalces and thc inncr energic and biological or psychic urgcs o[ his morc or ].
Thc question of whcthcr thc real "I" of a person is to bc considcrcd cxttrior to his birth-chart is onc that can only bc answcred by an ovcrall philosophy of existcncc, indctd by rcligious postulatc's rvhich mehphysical or cannot be plalq lr:uc or falsc. The answcr must rcmain a subjcctivc onc, bascd on individual fcelings, intuitions, bclicfs ancl the allcgiancc to or the repudiation oQ an anccstral tradition. But what is important is first of all to rccognizc that when thc astrologcr spcaks of "my" chart, "my" Jupircr or Salurn, ctc.
Hc accepts thc idca that as a transcendcnt Soul, "hc" was born in a body of carth-nature subjrtcd to all kir. This is a finc and quitr- challenging picture consistcnt with thc technological mentality of our time; thc difficulty with it is that, if wc try to discover what these encrgics are, which the astrologers correlate with he teo plancts including Sull and Moon arld pcrhaps also with constellations or singlc stars, wc find oursclves most cmbarrassed indccd.
The scientist of our day realizes that variations in the intensity of magnetic electronic currents or modifications in thc orientation of molecules of water basis of all living organims can affect cvcry living thing, and, through lhc nervous systcrns, the mentalemotional responscs of men or womcn and childrcn. Bur to ihc modern scientific miod this acceptability of elcctrically and chemically detectable and evcntually mcasurable cnergies acting upon tlu uhoh biospluft, docs not plove the validity of the practice of astrology ard ol prcdictions nadz to indiaiduals on thc basis of a variety of traditional procedurcs, many of which seem to be completely outsidc of thc field oI such a scientific cxplainability.
I shall only mention hcrc such tcchniques or forms of inquiry as horary charrs. OGY strikc thc wholc biosphcrc and not mcrely this or that individual pcrson.
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