The liberation from the restraints of the ego

Italian version

A distinct duality is evident throughout the reinterpretations of Western astrology over the centuries. On the one hand, it serves as a means to harmonise an individual’s psychosomatic constitution with celestial cycles, offering a universal perspective on reality. This attitude embodies a wisdom-driven approach rooted in understanding unity amidst natural diversity. Conversely, the predictive nature of astrological configurations provides solace for individuals grappling with existential uncertainty. By projecting themselves into a personal future disconnected from their present state, they seek refuge in the anticipation of a better tomorrow. However, this may overshadow the imperative of assuming full responsibility for one’s actions in shaping one’s evolutionary path, thus neglecting the continuum of past, present, and future in defining one’s existence.

The perceived separation between the self and external entities, particularly celestial elements as a reflection of an internal construct mirroring reality, leads to the alienation of individuals from their external environment, fostering a sense of isolation in those who perceive the world as distinct and accessible only through rational thought. Astrology, thus, serves as a tool for understanding, premised on the notion that human consciousness and the universe are rooted in a unified process. The term ‘cosmos’, following its Greek etymology κόσμος, signifies the order that our consciousness imposes on the original disorder, the formless substance existing prior to the organising light of intellect. This worldview forms the foundational principle of magical and astrological concepts, signifying the coexistence of immanent and transcendent realities.

The process of individuation in humanity marks the beginning of a gradual decline in the significance of the astrology of origins, culminating in the emergence of the concept of superstition. The term “superstition,” derived from the Latin word “superstāre,” meaning “to stay above,” was interpreted by Cicero, an influential figure in Roman history, as the act of beseeching the gods to ensure the survival of their children. This practice represents a detachment from a spiritual reality that is no longer intrinsically experienced, leading to a perceived need for a pleading approach toward a divine principle that, as detached and elevated, is believed to guide humans only when entreated or questioned.

Notably, in the context of contemporary astrology, there is an increasing emphasis on the predictive aspect as a means of addressing the internal void resulting from the detachment from primary causes. This trend has culminated in simplifying astrology, rendering it either a form of mass entertainment or a source of solace within exclusive astrologer-client relationships. While acknowledging the potential benefits of acquiring partial knowledge of astrology, it is undeniable that the accusation of superstition undermines its credibility, particularly among proponents of a scientific mode of thinking. This criticism provides a rational basis for objections against astrology.

A significant aspect of the historical development of science is the intricate combination of natural astrology with magical and spiritual thought. For example, the discrepancy between Ptolemy‘s observations, which supported astrology based on material qualities and physical causation from planets, and Plotinus’s perspective 1, attributing the movement of celestial bodies to divine decree. Throughout history, scholars have expanded the divinatory nature of natural astrology while incorporating astronomical and mathematical observations. In Italy, astrology held academic prominence from the 14th to the 17th century until the Inquisition impeded its progression. The Catholic Church opposed natural divination, as it contradicted the belief in God’s sole authority over human destinies.

However, vital and prosperous astrology literature emerged despite attempts to suppress its influence. Notable figures in this domain included Jean Baptiste Morin, a French mathematician and astrologer renowned for his elaborate work Astrologia Gallica, and William Lilly, an English astrologer whose publication of Christian Astrology in English rather than Latin significantly broadened the subject’s appeal. Encyclopaedias began documenting the widening gap between astronomy and astrology as the Age of Enlightenment approached in the eighteenth century. It led to a shift where natural astrology became a platform for scientifically investigating celestial phenomena, while judicial astrology became primarily concerned with prognostication and prediction.

The amalgamation of metaphysical insight and contemporary knowledge has given rise over time to a synthesis known as scientific astrology. The same line of thought led in previous centuries to support the Ptolemaic deterministic perspective. The difference is that the current era apparently offers rules and tools to substantiate its postulations. Nonetheless, it remains an unconventional approach, revisiting the earlier notion of superstition while striving to revive the organic essence of astrology through methodological enhancement.

Baron Von Klöckler, a prominent German physician and astrologer recognised for his experimental contributions to the symbolic principles of astrological interpretation, articulates in the Italian edition of his work “Kursus der Astrologie, Band II” the concept that ancient wisdom was content with the dogma “As above, so below.” On the contrary, modern scientific inquiry seeks a precise definition of the causal relationships inherent in astrological correlations. He posits the existence of a complex system of resonance, encompassing biological, physiological, and psychological tuning functions intertwined with specific types of radiation or radiant intervals. Klöckler suggests that forthcoming research may reveal associations between different elements of this system and varying causal frameworks. Pending resolving the causality predicament, he advocates organising astrological experiences based on inherent criteria. Klöckler anticipates that the future will transition from this “provisional” state, which, regardless, he deems advantageous, towards a definitive order 2.

Furthermore, regarding astrology in its spiritual guise, the author is equally clear, contending that if astrology were a science of the spirit, the direct comprehensibility of the correlation between celestial configurations and life events should be directly understandable. However, he asserts that neither intuition nor any cognitive function of spiritual sciences allows the apprehension of, for instance, the relationship between Mercury and the nervous system, particularly with the mind 3.

The above excerpt exemplifies an apparent attempt to dissociate astrology from traditional sciences, aiming to revive its credibility using modern knowledge. The author rejects the idea of astrology as an interconnected and functional organism. Additionally, the planetary analogies are based on positional symbolism. For instance, Mercury’s proximity to the Sun designates it as the communicator of the vital principle, facilitating the exchange and articulation of thoughts for interaction with the external world, mainly through the nervous system and the mind.

It doesn’t get better when statistics meets astrology. The following passage expounds on the intertwining of statistics and astrology in the work of Michel Gauquelin. In his treatise, Gauquelin hypothesises a sophisticated network of electromagnetic influences at a planetary level that may dictate psychological temperaments. He asserts, “The overall impression is that our statistical exploration could result in the reinstatement of an ancient planetary symbolism … Liberated from antiquated conceptions, it undoubtedly holds the potential to be meaningful once more” 4. Typically, statistics are harnessed in astrology to spotlight patterns associated with specific planetary configurations. However, pursuing causal connections perpetuates a dualistic perspective of the entire system.

In some of his studies, CG Jung, a key figure in the development of modern Western psychology, presented the concept of synchronicity as a fundamental aspect of specific psychological states. His exchange with the sinologist Wilhelm prompted further exploration of the I Ching. Jung also acknowledged astrology as a manifestation of the principle of synchronicity. He expressed, “Correct astrological diagnoses are not based on the influences of the stars, but on the hypothetical temporal qualities, meaning that everything generated and produced at a particular moment inherently carries the specific quality of that moment” 5. Viewing synchronicity as a connection between events or circumstances, such as an individual’s birth chart and their current planetary configurations, implies the transcendence of time and duration, that is, the time interval necessary to establish a cause-effect relationship between different regions of space.

The paradigm shift introduced by quantum physics, particularly the underlying model of thought underlying some of its aspects, has brought about significant implications. Heisenberg’s principle of indeterminacy dictates that certain complementary variables of a subatomic particle, such as position and velocity, cannot be precisely measured simultaneously. That implies that the state of a particle cannot be known with certainty due to its dual wave-corpuscular nature, which only allows for its specification in terms of probability. However, upon experimenting to observe one of its aspects, the wave function collapses, leading to the decay of the particle’s nature into a well-determined state. This duality suggests the coexistence of two realities: one in which the particle lacks precise existence, akin to a ghost reality, and another in which it manifests a definitive state when observed. The fundamental issue lies in the disparity between our experience of reality, which is largely unaffected by indeterminacy at the quantum level, and the ability to impose order through human consciousness. However, below a minimum definition threshold, coherence is lost, and reality becomes chaotic, or rather, it expresses a potential waiting to be completed by consciousness.

Reflecting on the central role of the human being as a ‘measure’ of things necessitates examining our capacity to articulate a coherent vision that appears consistent and aimed at a purpose but which loses its integrity under atomic scrutiny. How can we juxtapose an analytical and precise perception of reality with an inorganic one? Addressing the paradox of a world oscillating between order and chaos based on its observed or unobserved state requires acknowledging both systems, each mirroring the other on distinct levels.

Eidetic, intuitive awareness can identify, within fragmented and segmented immanent experiences shaped by cognitive processes, the underlying unity stemming from the spirit – defined as the essence of existence – which materialises only when imbued with the seal of the logos, the principle of synthesising consciousness. The transcendental realisation does not entail the dismissal of duality but rather its assimilation into a framework that views the One as multiple entities when manifesting in space-time. As if to say that Heaven is present on Earth in a terrestrial manner, and Earth exists in Heaven in a celestial fashion to achieve, quoting the Tabula Smaragdina, “the miracle of one thing.”

Astrology, acting as the orchestrator of individual characteristics on a cosmic scale, can potentially reconcile the divide between the personal self and its governing principles. The term “symbol,” stemming from the Greek word συμβάλλω (putting together), serves as a tool through which we can establish a connection between individual and transpersonal realms of existence. Nonetheless, identifying with one’s destiny necessitates a practical approach. Even under optimal circumstances, precise guidance may be lacking when breaking free from the constraints of superstitious practices to embrace a broader and more conscious perspective. As a member of the esoteric sciences, astrology can adopt appropriate techniques for developing and internalising cosmic symbolism. These processes can be likened to alchemical operations, requiring the dismantling of the ego followed by its reintegration with celestial influences, which are internalised at this stage. This undertaking is by no means effortless, particularly during the preparatory phase, which entails uncovering the mechanisms designed to safeguard unresolved psychological complexities, leading individuals to adopt false perceptions of themselves. As a result, the opportunity to consciously access astrology’s reflection of our innermost selves, depicting our genuine potential, bears immeasurable value.

  1. Plotinus (204/5-270) was a prominent Greek philosopher residing in Roman Egypt, recognised as one of the most influential thinkers of antiquity, following in the footsteps of Plato and Aristotle. His philosophical teachings expounded in the Enneads, posit the self-caused One as the foundational source of universal life, the Intellect as the underlying principle of intelligibility in service to the One, and lastly, the Soul as the driving force behind the desire for external objects such as food. The notion of ἕνωσις, denoting union or unity with the essence of reality, stands as a cornerstone of his philosophical framework. ↩︎
  2. H. Freiherr Von Klöckler – Corso di Astrologia (Astrology Course) v. 2 , p. 24 – Rome 1979. ↩︎
  3. Ibid., p. 31. ↩︎
  4. Michel Gauquelin – Il Dossier delle Influenze Cosmiche (Cosmic Influences on Human Behaviour), p. 197 – Rome 1974. ↩︎
  5. C. G. Jung – Opere vol. 13 – Studi sull’alchimia (Psychology and Alchemy), p. 70 – Turin 1988. ↩︎