Astrology and Fear: The Role of Fear in Psychological Astrology

The Dark Evil

Italian version

Humanity’s oldest and most profound emotion is fear, and the oldest and deepest kind of fear is fear of the unknown.

H. P. Lovecraft

This article was initially intended for a journal focused on psychosomatic medicine, with astrology included as an interdisciplinary correlation. It’s worth noting that this is not an attempt to merge the two disciplines. Instead, the aim is to explore how astrology can develop its own systems while working towards a common goal shared by both fields.

The topic at hand is the preservation of personal identity through the defence mechanism of fear. This thesis, which I have expanded and revised from the perspective of astrological practice, offers much to ponder, particularly concerning the role of the astrologer in chart interpretation. If we accept the notion that the observer and the phenomenon, as well as the mind and the object of perception, while distinct, are manifestations of a single nature, then fear can emerge as a powerful cathartic element. This force can help us become aware of the critical issues in our birth patterns that reinforce the structure of our ego. It is hoped that the integrative aspect of astrology will, in the future, find a way to express itself in ways that enhance the human experience.

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In a balanced individual, fear serves to heighten awareness and convey the belief of imminent harm when faced with perceived danger. It measures a person’s ability to remain stable in the face of objective situations, acknowledging an internal space within the body that reacts to preserve itself against external threats. Defence mechanisms, whether active or passive, protect against circumstances that may cause physical or psychological harm. Astrologically, these mechanisms are interpreted through the Ascendant and its related planetary aspects.

Freudian theory describes the evolution of human development as a transition from the pleasure principle ¹ to the reality principle ², unfolding continuously. If this progression is uninterrupted, it leads

According to Freud, the reality principle represents an objective adaptation of the infantile psyche’s autistic and hallucinatory world. It emerges through motor discharge that is eventually directed outward, leading to the development of the cerebral cortex and the establishment of the ego, which serves as a means for seeking objects. The sexual instinct moves from autoerotic satisfaction to engaging with reality through heterosexual relationships. Therefore, the inability to navigate the process of objectification underlies the pathological fears that arise from failing to recognise one’s own existence in the world.

Referring to this classic analysis, we might conclude that any therapy aimed at resolving unmotivated states of fear must reestablish the connection between hallucinatory satisfaction and real satisfaction where it has been disrupted. However, behind this approach, which is characteristic of our contemporary era, the holistic astrologer must ask: if normal, physiological fear exists to preserve the dualism of internal-external, subject-object, and the pleasure principle-reality principle, what is the purpose of promoting a response that tends to satisfy the ego principle? Conversely, how much of truly abnormal is present in unmotivated and pathological fear, which, although problematic, may potentially help develop an awareness of this dualistic dynamic?

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Astrology is a worldview that emphasises the interconnectedness of reality and the observer. The cosmos acts as a signifier, and human beings, as readers, can interpret its language because they are integral parts of it. In astrology, there is no distinct “I” that stands in opposition to the objects of perception; rather, each individual is seen as a reflection of the macrocosmic forces present at the moment of their birth.

From this perspective, the existence of an ego principle arises during the process of developing self-knowledge. Individuals reflect on themselves through their perceptions, but this results in a specific dependence. They try to hold onto their visions, which solidify into a concept of self that, to maintain its identity, expands the range of its representations, effectively distancing itself from them. Rather than being one with the projection, the projection begins to dominate.

At this point, confusion begins to take hold, surrounding the individual with a protective shell formed by a seemingly self-existent ego. Passion and attachment emerge as forces that reinforce the dependence of the self on others. Sensations, perceptions, and the organisation of consciousness intertwine to create the illusion of separation. Buddhist psychology provides a detailed explanation of the mechanisms that generate these elements and aggregates.

At the beginning of this process, one may experience a fear of returning to a coenobitic state, which is triggered when one’s existence feels threatened by a void or an awareness of the ego’s “transparency.” According to Freud, the ego serves as the meeting point and intermediary between separate realities, attempting to develop an objective understanding to satisfy the individual’s primal impulses. This process implies a sense of control that delays vital emotional release, subjecting it to the complexities of abstract thought.

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In the astrological perspective, there is no genuine dualistic separation between the self and the universe. Therefore, one can engage with transformative practices. While traditional methods focus on strengthening the ego to increase one’s tolerance for fear, an astrological approach seeks to harness fear in a cathartic manner, helping to eliminate illusory supports.

Each person has their own unique fears. Astrology, when applied in psychological diagnosis, offers a framework that connects the elemental aspects of the horoscope to both physical and psychological responses to fear. Depending on which element is most dominant in their chart, individuals may react in specific ways—either subtly or overtly—when they experience fear: ³

• Fire signs. The prevalence of Fire signs leads to paranoid psychosis and paranoid states, with a range of representations ranging from mistrust to ideas of persecution.
• Earth signs. The Earth element is associated with depressive neuroses and melancholic states, including painful and expiatory feelings, sadness, loneliness, and general pessimism.
• Air signs. Air signs tend to exhibit cyclothymic traits, displaying alternating feelings of depression and hysteria that are not connected to objective circumstances.
• Water signs. Water signs often exhibit neuroses, including anxiety, palpitations, phobias, and uncontrollable fears. They may experience intense mental suffering, a sense of unreality, and alienation from themselves.

When examining how fear is expressed, we can gain insight from analysing a natal chart. This involves looking at the relationship between the more reactive elements of the horoscope, such as the Ascendant, Mars, and Aries, and their contemplative or detached counterparts, like the Twelfth House, Neptune, and Pisces. This contrast can be interpreted as a conflict between resistance and aggression, or between being permeable and succumbing to danger.

The role of Mars and the Fire element is often associated with feelings of unfounded fear and self-imposed limitations, particularly in a defensive sense. This idea is reflected in ancient Roman mythology through the deities Pavor and Pallor, who represent Fear and Paleness, respectively. Their worship is believed to have been established by Tullius Hostilius during a plague epidemic or as a form of protection during critical moments in battle.

Physiological pallor is connected to a decrease in blood flow due to emotional responses; when confronted with danger, blood tends to retreat to vital organs, similar to how defences concentrate at critical points in a besieged citadel.

The Sun represents consciousness, illuminating the objects we perceive and serving as a deus, or protector, of humanity’s mystical connection with nature, as Spinoza suggests. In contrast, the Moon—visible because of sunlight—introduces the concept of reflected and indirect light. This cerebral light processes our perceptions to better suit our individual needs. The Moon enables us to internally reflect on the impressions of reality, which form the foundation of our emotional, imaginative, and dream experiences.

The Sun-Moon dialectic illustrates how we can achieve harmonious development by integrating our inner sensitivity with the external world. While we must navigate the solid and concrete aspects of existence, the Moon offers the adaptive potential necessary for aligning our expectations with reality.

When an individual’s astrological configuration presents challenges, complications can arise. Unfavourable aspects of the Sun can lead to frustration, crises of adjustment, excessive activity, and, in some cases, authoritarian tendencies. If the ego becomes overwhelmed by events, it can result in a form of existential dread—an intense fear of living rather than a fear of dying. Similarly, unfavourable aspects of the Moon can make it difficult for individuals to manage and express their emotions, leading to a near-infantile withdrawal into a life of dreams. They may fantasise about unattainable futures and develop phobias, experiencing effects similar to those caused by an imbalance of the Water element.

In any case, confronting fear, though it can lead to profound suffering, carries within it the potential for redemption. This redemption becomes accessible when one actively surrenders to one’s own weaknesses—not in a passive sense, but as a way to gain insight that transcends the limitations of what seems to be the isolated existence of the individual. It is the ultimate paradox: an unconditional surrender to existential fear is the only path that can open the doors to integration between the self and others. Lao Tzu ⁴ expresses this beautifully with his words:

Final thoughts

I wrote this article a long time ago, and today I’d like to add a few clarifications. The discussion of inner fear and the anxiety of losing one’s identity revolves around the effort to maintain individuality as a closed system or monad. One consequence of this mindset is isolation, which we can somewhat alleviate through therapy or socialisation. However, these approaches seldom address the deeper meaning of truly being in the world, which is the only genuine path to healing.

When there is a crack in the individual’s armour—carefully constructed over time—the risk of losing one’s footing in a reality that lacks references and meaning becomes significant. Without a guiding principle, this danger becomes even more pronounced.

The phases of “letting oneself drift” reflect the risks encountered during the three main stages of alchemical work, collectively known as the Great Work.

In the first stage, referred to as “Blackness” (Opera al Nero), it is essential to free consciousness from objects of perception. This state resembles deep sleep, where darkness predominates. If the ego reacts abnormally in an attempt to maintain its integrity, the psyche becomes dissociated from conscious guidance.

The second stage is “Whiteness” (Opera al Bianco), achieved when consciousness persists even in deep sleep. However, without a balance between the dense (matter) and subtle (soul) principles, the corporeal state may feel like a prison or, conversely, the body may struggle to accept the soul’s transformation.

In the final phase, known as “Redness” (Opera al Rosso), the body and spirit unite, allowing us to recognise matter as the dense manifestation of spirit. This stage presents significant danger: if one fails to accept the dissolution of the ego, which is tied to form, in favour of the emerging principle of the self—our spiritual guide—then the initiate risks being left vulnerable and helpless, confronting the undifferentiated and struck by the lightning of revelation.

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We rediscover the dialogue between the self and the other within the framework of astrological opposition. When planets and signs are positioned 180 degrees apart in the zodiacal circle, they symbolise the distance between seemingly distinct symbolisms. However, it is this confrontation with the other that allows for maximum recognition of ourselves. There are no grey areas; everything is illuminated, making the adversary clearly visible. We can either succumb to this otherness or acknowledge that our adversary reflects what we refuse to accept within ourselves. By lowering our defences, we can transform opposition into integration, recognising that the enemy is not external, but rather a part of ourselves.

In alchemy, this dynamic is known as the process of “solve et coagula” (dissolve and coagulate). The compound, representing the human psyche, is initially broken down into a more ethereal state, only to be reconstituted as androgynous—an integration of the masculine and feminine aspects. In this state, the self and the other are no longer in conflict but are harmoniously reunited.

The Leo-Aquarius axis provides a valuable framework for understanding the relationship between the individual and the collective. Leo symbolises the highest solar power, which, at a human level, represents the ego—the awareness of oneself as a distinct entity, inherently separate from everything else. In contrast, Aquarius embodies the collective, symbolising a cosmic harmony that contrasts with chaotic matter.

However, the ego and the cosmos are two facets of the same reality. The ego is the individual aspect of the cosmos; during the process of reintegration, it is not destroyed. Instead, its integrity is maintained, as it serves as the human representation of the universal collective. Although it doesn’t reach the alchemical exalted state of the “Redness,” where the individual transcends their physical form, astrology offers valuable insights for addressing conflicts arising from the “dark evil” and struggles in self-recognition within the world. These insights are worth exploring for their therapeutic potential.

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Inspiration can sometimes strike unexpectedly, often from unconventional sources. Maintaining an open mind can help us recognise insights that carry the scent of revelation. One such source is the song “One” by Metallica, released in 1997 as part of their album. The song’s lyrics resonate with a novel titled “Johnny Got His Gun,” which explores the horrific realities of war and its profound impact on the human spirit. The story follows a protagonist who, after a landmine explosion, is left severely mutilated—limbless, deaf, blind, and mute. He finds himself isolated yet fully conscious, trapped in a tortured body. Although he wishes for death, he is unable to end his own suffering. Machines keep him alive, and due to rigid military regulations, he is denied the solace of a liberating action that could bring an end to his horror.

Now that the world is gone, I am One. Oh God, help me! I hold my breath as I wish for death.

This is an extreme and shocking example of a man experiencing hell on earth. However, let us ask ourselves: doesn’t the same thing happen when our ego can no longer interpret the world because we have become “One,” unable to recognise the fullness of universality in unity? Fortunately, we still have the limbs to act and the senses to perceive. Yet, we often fail to understand that all of this is given to us for a purpose: to participate in creation and the play of being free from the constraints of absolute individualism.

1. According to Freudian psychoanalysis, the pleasure principle (Lustprinzip) is the instinctual drive to seek pleasure and avoid painful experiences, to satisfy biological and psychological needs. It serves as the foundation for the force that drives the id, which is the unconscious source of aggressive and sexual impulses. ↩︎
2. The reality principle (Realitätsprinzip) refers to the conscious ability to assess external reality and act accordingly, in contrast to the pleasure principle. ↩︎
3. Massimo Frisari – Astrologia Medica e Diagnostica (Medical and Diagnostic Astrology) – Bologna 1981 ↩︎
4. Lao Tzu (or Laozi, Chinese: 老子) is a legendary Chinese sage who is traditionally credited with compiling the Tao Te Ching, one of the foundational texts of Taoism. The name “Lao Tzu,” which literally means “Old Master,” may not refer to a single historical figure but rather to an honorific title given to the multiple authors who contributed to the work over time. Some scholars suggest he was a contemporary of Confucius, living during the sixth or fifth century BC. ↩︎