Astrology is participation in the cosmic dimension of existence

Italian version

Astrology orientations

Diffusion of simple elements: sun sign, planets in the zodiac signs and interpretation of the transits in terms of popular psychology

The diffusion of simple astrological elements may manifest in various forms, such as online or print daily horoscopes and brief interpretations that are based on the aforementioned elements.

Integrating astrology with scientific thinking through statistical comparison

The integration of astrology with scientific thinking can be defined as a tendency towards astrological scientism, achieved through the use of statistical parameters and countless repeated tests. It is important to note that the difference between humanistic and scientific astrology lies in the fact that the statistical datum pertains to sampling and quantitative imagery, resulting in an average value without consideration of the integrated aspect of the human being.

Additionally, in the scientific approach to astrology, the causal dimension takes precedence over the symbolic one. The concatenation of events, from celestial to terrestrial and then individual – a necessary foundation of the theory of causality – is incompatible with the synchronic fact, which is essentially celestial-terrestrial sharing. While it is true that the cause-and-effect phenomenon can be observed through daily experience, the causal chain between celestial and terrestrial phenomena would give rise to something entirely different, similar to how a specific seed could give rise to any plant.

Association between astrology and esoteric-spiritualistic doctrines of Eastern and Western origin

The potential flaw in this type of association lies in the tendency to create an unlikely fusion of elements between various doctrines, each constituting an organically structured corpus that responds to different social and personal needs. It should be noted that even astrology, from this perspective, is an esoteric discipline. However, through this relational procedure, it is possible to emphasise the spiritual essence of astrology rather than solely promoting its predictive aspect.

Recognition of the symbolic nature of astrology

Observing the celestial motions offers a means of imposing order on an otherwise chaotic and disorganised existential whole.

Purpose of integrated astrology

It is worth exploring the ontological consequences of humanity’s desire for order, which Rudhyar 1 identifies as the impetus behind the development of astrology as a “technique of understanding”. Rudhyar equates universal order with the Self, Principle, and God. Cosmic rhythms counterpoint the diachronicity of telluric phenomena, and the regurgitations of fate manifest in both pleasant and unpleasant events. This presents an opportunity to bring order to the chaotic horizon of existence by ascending towards the light and adopting a vertical perspective, thereby discovering that the apparent disorder of the world is illusory. Time becomes cyclical, and space curves, and identifying this synchronic and interdependent vision as God or Universal Principle is of significance only in terms of personal attitude and faith. Astrology’s promotion of self-knowledge is a precursor to the freedom that comes from understanding one’s purpose and, subsequently, the meaning of the universe. As quoted by Hermes Trismegistus – as above, so below. This is the essence of true wisdom.

The relationship between astronomy and astrology

Astrology and astronomy are two distinct branches of knowledge that serve different purposes. While astronomy is the scientific study of the phenomena of the universe, astrology is primarily focused on indicating the correlation between cosmic and individual facts. The two fields of study are differentiated because astrology cannot be approached scientifically, as it does not involve defining events caused by one or more planetary configurations. Instead, astrology employs an integrated approach to observe the coincidence of celestial and terrestrial phenomena, as well as the synchronism between the two orders of magnitude.

While some astrologers argue that the correlation between celestial and terrestrial phenomena has nothing to do with planetary electromagnetic influences, which would be the necessary cause in the human and cosmic relationship, others recognize that such influences exist. However, these influences are insufficient to explain individual understanding or development, as they are limited to external causes and statistical populations, falling within the ambit of scientific studies.

Astrology, as Rudhyar rightly states, is the study of fragments of time or planets, which enable us to follow the level of maturity and evolution of living organisms. Individuals possess a specific capacity for resonance expressed by their natal astrological configuration, allowing them to develop and maintain cyclical interrelations with their configurations as they move over time. This capacity for resonance, combined with the genetic substrate and ethnic and cultural background of the individual, makes them the expectation-bearer. Astrology allows individuals to become aware of their unique expectations and develop an understanding of their place in the universe.

The formative role of human organisation

Human beings are constrained by their limited structure and their inherent horizons. Similarly, systems can be viewed as interdependent organic entities that give rise to recognisable structures such as couples, families, states, and groups with shared goals and beliefs.

The foundation of any singularity – be it an individual or a group – is based on a unifying principle that strives to rhythmically mould and shape the entity in accordance with space-time patterns. Symbolic representations of the space-time continuum, such as the Sphere and the Sky, aid in forming individual structures that, despite their apparent isolation, are inextricably linked to one another and are integral to the universe’s structural organicity. The same interdependence applies to the functionality expressed by individual organs and cells, as well as the reciprocal relationship between the various parts and wholes of the body and psyche. This implies that good health manifests the organism’s integration and the individual’s adaptation to the intrinsic structural balance.

The object of study of astrology

Astrological interpretation focuses on the integrated human being in its entirety rather than only partially or incompletely. The integral organism encompasses various types of activity, including bodily, psychic, mental, and emotional. However, analysing these components separately fails to account for the holistic concept of interdependence between the parts unless the single attribute preludes one’s integrated way of being (for instance, physical discomfort may involve a psyche imbalance).

Astrology interpretation may also extend to collective or couple situations, such as synastry and mundane astrology, as well as the study of natural phenomena, such as astrometeorology. However, it should be viewed as part of the collective human experience in each instance. That is, the study of atmospheric and telluric phenomena, such as earthquakes, is a function of the degree of integration that man can achieve within the terrestrial context and whose equilibrium gradient creates an “ecological” habitat.

Suppose the astrologer endeavours to arrange an individual’s erratic and disjointed experiences separated from the surrounding context into a coherent and meaningful narrative. The astrologer, however, is mindful that the integration process is ultimately under the control of the individual, who must adapt to the cosmic order by acknowledging their centrality. The term “centre” in this context does not refer to its geometric definition as a point equidistant from the edges of a figure; instead, it connotes the idea that the individual, aware of their existential role, incorporates themselves seamlessly into the universal context without resistance. Rudhyar also suggests that the spiritual principle is available to energise the “host” organism towards a harmonious realisation. While the horoscope highlights the integration and disintegration of the personality in equal measure, it is crucial to present horoscope data constructively. The possibility of an astrological prediction is based on the cyclically ordered development of celestial motions and their interpretation of human character and behaviour.

Despite the presence of a cyclical order, which can raise suspicions of determinism, human beings remain free to the extent that they are entirely individualised, an organic microcosm that follows an intrinsic rule. Ultimately, it is not determinism that inspires fear but rather the absence of fatality, the notion that nothing can happen outside of strict regulations, which can be disconcerting. Instead, discovering one’s order implies breaking free from every rule and conceptualisation, escaping the will of the stars and the desire to rely on self-created structures that safeguard an illusory separation. Integrated prediction involves analysing a person’s developmental stages, which, to be constructive, must aim to understand their life, define their limits, and suggest possibilities for growth.

The responsibility of astrological knowledge

Astrological counselling involves a delicate balance between acquiring knowledge about the meaning of astrological symbols in an individual’s life and presenting that information in an instructive and approachable manner. The relationship between the client and the astrologer must be collaborative, challenging the traditional notion of one-way communication. This approach rejects the uncritical acceptance of the seer astrologer figure who imposes a prophecy onto the client.

From a profit standpoint, this approach proves successful as it ensures continued interest in requesting information without regard for the client’s learning capacity. However, the surplus of information created by this approach can lead to a split in cognitive and conscious processes, rendering the counselling inadequate for the deliberate use of one’s potential. Instead, it breaks down the knowledge into incomplete processes and sharpens the sense of irresponsibility, creating knowledge devoid of collective and universal reference points.

The astrologer’s authority

Therefore, the astrologer possesses a significant level of authority, which arises from their proficient use of a knowledge base that consists of enigmatic symbols and planetary energies. These elements are projected with alarming force in everyday life, rendering common defences useless. Establishing an ethical directive to address this situation is essential. The process of introspection into the inner self through symbolic means often leads to a crisis of judgment and direction, necessitating skilled guidance.

Astrology and fear

The emotion of fear is commonly associated with change. A life of stability often provides a sense of security as individuals become accustomed to a familiar routine. However, this state of being is not natural in the ever-changing landscape of existence. The psychological impact of a change can be traced from initial apprehension to the fear of losing old patterns of recognition to the despair felt by those who attempt to cling to feelings of terror in a world consumed by chaos. However, it is essential to note that fear in such cases is more intimately evoked rather than event-induced, serving as a spectre of a crisis necessary to overcome the evolutionary impasse.

Astrologers consulted during a client’s critical phases, particularly during the initial stages of discomfort, must be cautious not to crystallize the client’s fear through objective presentations such as planetary aspects. Such presentations would only reinforce the client’s pain. For instance, suggesting that transiting Saturn square Mercury necessitates the utmost attention since it could cause illness or misfortune will lead the client to anticipate an inevitable tragedy dominated by remote and unattainable planetary powers. Instead, it is advisable to present the aspect as a possibility to redefine and integrate Saturn’s values in the context of the personality through the effort of change.

Astrology and divination

Astrology is often cited as an example of how astrologers can indulge in vanity and self-satisfaction by relying on their clients’ curiosity and existential insecurity. While it is true that astrology offers the possibility of divination, it is essential to recognise that the events are always represented by an impersonal factor or a neutral force. The significance of these events in positive or negative terms acquires meaning only through the conscious being. More specifically, the individual happens to the event and not vice versa. Therefore, the primary purpose of divination is not merely to inform or predict but instead to insert the individual into the human and universal community. To do otherwise is to ignore the interdependent relationship between the individual and their mundane role.

However, making individuals responsible for their future does not mean allowing them to escape the change cycle. Instead, it is about empowering them to embrace change and use it as an opportunity for growth. As individuals become more aware of their perceptions and expectations of existence, the future will inevitably change with them. This means that the role of divination is not only to offer insights into the future but also to help individuals reorient their perceptions and expectations in a way that allows them to embrace change and take control of their lives.

The birth chart

Erecting a horoscope involves selecting a significant moment that symbolically brings together the heavenly and earthly situations into the natal chart. In the case of a human birth, this moment is marked by the first wail, which follows the first inhalation. The first breath carries within it the universe itself, and the newborn’s wail is the potential response of the unborn child to the inhalation of the universal pneuma. This potential is then refined and diversified as the child develops. A reminiscence of this first individual act can be found in Mithra’s rituals, where the officiant emits a bellow at the end of initiation to signify their reintegration with the cosmic principle  [2].

Astrological reference frames

Astrology tools for operational purposes are chosen based on meaningful frames of reference utilised to input specific astronomical data. The two-dimensional structure of the horoscope represents a selective representation of a much more intricate astronomical situation. The frames of reference, such as the horizon, meridian, and ecliptic, within which the characteristics of the solar system acquire an anthropocentric interpretation, hold the highest symbolic value. Furthermore, we extend the concept of the frame of reference to the cyclical development of human beings to give meaning to their transitory experiences, such as transits, progressions, solar returns, etc.

Horizon and meridian

The horizon represents the boundary between the terrestrial and celestial realms, and, from a psychological perspective, it signifies the limit within which an organic entity operates, delineating its formal and structural attributes. Additionally, beyond serving as a line of demarcation, this boundary also functions as a point of convergence between the individual elements it encompasses and the cosmic manifestation. Similar to the optical illusion of the “chalice and profiles” image used in psychological testing, the contours of the human form reflect the cosmos, prompting an organic response that results in a life that adheres to the cosmic model.

The meridian holds significant importance in symbolising an individual’s development. From an astronomical perspective, the meridian is a great circle with the polar axis as its diameter, on which the Sun is located at noon. While the horizon defines the structural organisation of a human being, the meridian deals with the organism’s evolutionary trend or the balance between human and cosmic factors. With the meridian, human existence acquires order and reaches maximum elevation by entering the social context. Consequently, the horoscope can be divided into four parts, which serve as a reference system to guarantee the reading of the personality based on its physical-psychic elements.

The Zodiac

The zodiacal function is a field function that operates as a matrix in which space adapts to solar energy patterns. The various incidences of solar rays throughout the year establish the trend of the seasons, providing a reading of the particular energy phase through extrapolation. For instance, although the Taurus zodiac sign does not represent the neck, the solar function in the Taurus phase governs an energy emission whose field of action falls within the symbolism of the neck and its related function, specifically the first phase of assimilation.

The dynamics of planetary movements are governed by the position of the planets within the solar energy field. The planets’ distance from the system’s centre determines this field’s functional segmentation. The zodiac signs’ placement of planets helps to identify this differentiation’s scope. For instance, when the Sun is in Taurus, it refers to a specific solar energy phase. Similarly, Venus in Taurus signifies the implementation of the Venusian structural function in the solar matrix field. Therefore, Venus, the planet responsible for maintaining balance and harmony within individuals and between them, manifests itself as a formative element linked to nourishment and instinctive and sensual expression values of spring symbolism when it appears in Taurus.

The House system

Understanding the differences between the House system and the zodiac is necessary. The zodiac and planets represent vital dynamism and functional differentiation through archetypes. In contrast, the House system creates a human-centric context that orients these archetypes. Using domification establishes an earthly space where the zodiacal field expresses itself.

The Ascendant/Descendant line, which represents the meeting place between Heaven and Earth, is the fundamental axis of the house system. Through this axis, an individual’s inception occurs as they partake in the archetypes of the Earth and Heaven. The Houses system’s duodenary subdivision is necessary to date the experience-based evolution of human personality.

Initially, the individual experiences each zodiacal portion at the level of unconscious participation. But, over time, they become aware of their existence in the world and assume the rhythm of the objective context. Ultimately, the Houses system’s purpose is to ground the archetypes of the zodiac into a human context, allowing for a more nuanced understanding of human personality and its evolution.

Precession of the Equinoxes

The phase shift between the zodiac and the current constellations, about the precession rhythm, is justified by the cyclical rotation that alters the purpose and instances of zodiacal energies according to the concept of the “Eras of humanity”. While the functions of the seasonal zodiac remain unchanged, the human community is experiencing a global instance, such as the current one of the sign of Pisces, representing the birth of Christ’s spirit.

[2] The cult of the bull-god Mithras had a significant following in the Roman Empire from the advent of Christianity until the fourth century AD. This rite is a succession of states which lead the initiate to overcome the Bull’s nature up to the integration on the Eagle’s throne, the final elevation and liberation from the dominion of the instincts. The ‘bellow’ that resounds from the officiant’s throat is testimony to the Bull’s yoke: through the regained self, the human microcosm becomes an exact semblance of the macrocosm.

Bibliography
  • Dane Rudhyar – The Practice of Astrology – New York 1968
  1. Dane Rudhyar (1895-1985, born Daniel Chennevière) played a significant role in introducing humanistic astrology in the modern era. Before his involvement in astrology, Rudhyar pursued various artistic and academic endeavours. Originally from Paris, he overcame a severe disability in his youth, subsequently immersing himself in studies at the Sorbonne and the Parisian Conservatory. In 1917, he relocated to New York, where he delved into occult, theosophical, and oriental philosophies. During this period, he commenced his exploration of astrology, drawing inspiration from Carl Jung’s concepts of archetypes and synchronicities. Upon obtaining American citizenship in 1926, Rudhyar’s recognition as an author of astrology literature remained relatively modest until the late 1960s when the burgeoning New Age movement pushed his work to the forefront, profoundly influencing the movement itself. By the mid-1970s, Rudhyar shifted his focus towards humanistic astrology, also known as “transpersonal astrology.” One of his seminal works, ‘The Astrology of Personality,’ deviates from traditional predictive astrology, emphasising the cultivation of self-awareness and inner comprehension. Rudhyar passed away at the age of 90 in San Francisco. ↩︎