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A d v i s o r & C h a ir p e r so n : V e m i c e S o lim a r , P h .D .
A d d it io n a l C o m m it te e M e m b ers: G r e g o r y B o g a r t, P h .D .
& A le x is M c K e n n a , P h .D .
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I certify t h a t I h a v e r e a d A n A s tro lo g ic a l T h e o ry o f P e rs o n a lity b y D y a n e S a x a n d t h a t in
my o p in io n th is w o rk m e e t s t h e c rite ria for a p p ro v in g a d i s s e r t a t i o n s u b m itte d in partial
fulfillment of t h e r e q u i r e m e n t s for t h e D octor o f P h ilo s o p h y d e g r e e in E a s t - W e s t
P s y c h o lo g y a t t h e C a lifo rn ia In stitu te of Integral S t u d i e s in S a n F ra n c is c o , C alifornia.
V e rn ic e S o lim a r, P h .D .
C o m m itte e C h a irD a t e
G re g o ry B o g a rt, P h .D .
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c o l l e a g u e s t h i s d i s s e r t a t i o n w o u ld likely h a v e r e m a i n e d in a n 'i n c o m p l e t e ' s t a t u s
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t h a n k s t o t h e f o llo w in g : R ic h a rd L isow ski m y life -lo n g p a r t n e r a n d m o s t in ti m a t e
s o u r c e o f p e r s i s t e n t e n c o u r a g e m e n t , M o n iq u e Liza G u i m o n t m y d a u g h t e r a n d a v id
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h a v e n o w f o r m e d a n e v e r l a s ti n g b o n d : F r a n c e s H a tfie ld , P h .D . ( c a n d i d a t e ) , S u s a n
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a c a d e m i c c o h o r t Rita C a s e y , P h .D . w h o s e a s s i s t a n c e k e p t m e o n c o u r s e o v e r
r o u g h w a t e r s . A n d finally, t o m y d i s s e r t a t i o n c o m m i t t e e : G r e g o r y B o g a r t, P h .D .,
A le x is M c K e n n a , P h .D ., a n d V e rn ic e S o lim a r, P h .D ., a t r ia d o f e s t e e m e d s c h o l a r s
w h o s a w m e t h r o u g h t o t h e c o m p le tio n o f m y p r o j e c t a n d t h e a t t a i n m e n t o f m y
d o c t o r a l d e g r e e in E a s t - W e s t P s y c h o lo g y .
A c o n c l u d i n g m e n tio n o f t h a n k s t o t h e C a lifo rn ia I n s t i tu t e o f In te g ra l S t u d i e s
in S a n F r a n c i s c o , C alifo rn ia f o r p ro v id in g a le a rn in g e n v i r o n m e n t a n d m e e tin g p l a c e
t o f o s t e r n e w r e a l iz a t i o n s a n d p e r s o n a l / p r o f e s s i o n a l a s s o c i a t i o n s . A n d , t o J o h n F.
K e n n e d y U n iv e rs ity in O rin d a , C alifornia f o r s u p p o r t i n g m y s c h o l a r s h i p in
C o n s c i o u s n e s s S t u d i e s a n d f o r t h e u s e o f t h e i r c o n f e r e n c e c e n t e r o n t h e d a t e o f
m y d i s s e r t a t i o n d e f e n s e .
R e p ro d u ced with perm ission of the copyright owner. Further reproduction prohibited without permission. A BSTRA CT
This d issertation presents astrology as a n archetypal lens for psychologically
u n d e rs ta n d in g h u m a n personality. The m ythological roots o f the tw elve signs of
the zodiac are p o rtra y e d through the re c o u n tin g of ancient G reek sagas. T he history
of astrology from its archaic beginnings to its place in contem porary culture is
o u tlin ed . A strology as an epistem ological v ie w that reflects unconscious stru ctu re s
of th e psyche is presented as a theoretical co n stru ct of psychospiritual principles a n d
significance. T he fundam entals of a s tro lo g y 's conventions an d definitions are
d e ta ile d by d escribing the various elem ents th a t comprise both the horoscope as a
m a n d alic form an d its interpretation as a perso n ality theory. Finally, a d etailed
astrological analysis of psychiatrist R. D. L ain g is presented d em onstrating the use of
astrology as a theory of personality; the in te rp retatio n is su p p o rte d by biographical
m a te ria l.
iii
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CHAPTERS
PAGES
iii A bstract
C h a p te r One: In tro d u c tio n2
Personality theory, its definition a n d criteria
A rchetypal astrology, a contem porary view
C u ltu ra l relevance, efficacy of a personality theory
P ersonal relevancy
Limits and scope of the research
C h a p te r Two: H isto ry of A strology 15
H istorical developm ents of astrology
A strology a n d the Greeks
T he in tro d u ctio n of the Ptolem aic system
The influence o f the Trism egistic w ritings on astrology
The delineations of the Greeks
Astrological literatu re and religion in the R om an w orld
A strology in N eoplatonism
Astrology a n d Christianity
A strology's ad v an ce d u rin g the Renaissance
The inception of m o d e m astrology
The 18th century an d disp arag em en t of astrology
T he resurgence of m etaphysical a n d m ystical trad itio n s
T he expansion of m o d e m astrology in W estern E urope a n d th e United States
The sp irit of the great return
Carl Gustav Jung
Marc E dm und Jones
D ane R udhyar
S u m m a r y
C h a p te r Three: T h e M yths 55
A strology and a theory of personality, ancient G reek origins
A ries the ram
T a u ru s the bull
G em ini the tw in s
Cancer the crab
Leo the lion
V irgo the v irgin
Libra the scales
Scorpio the scorpion
Sagittarius the arch e r
C apricorn the sea-goat
A quarius the w a te r bearer
Pisces the fishes
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I n tr o d u c tio n
The psyche
C o n scio u sn e ss
The ego
T he p e rs o n a l u n conscious
C om plexes
A n unconscious rese rv o ir of archetypal im ages
The archetypes
A strological archetypes a n d psychological complexes
A strological p h en o m en o lo g y an d a rc h e ty p a l stru c tu re s
a. T he persona
b. T he four-fold ju n c tu re s of the m a n d ala
The in n e r m asculine a n d in n e r fem inine in astro lo g ica l te rm s
T he social p erso n a
Concepts of the self
The s tru c tu ra l dynam ics o f personality w ith in the m a n d a lic field
The d y n am ics of perso n ality
In te rp re tin g the in te rfu n ctio n in g of th e psyche
The g e n e ra tio n of psychic energy
A strology, a sym bology representative of psychic d y n am ics
Energetic principles of th e psyche
Psychological p ro g re ssio n a n d regression
The con stru ctio n of psychic energy
C h a p te r Five: T h e F u n d a m e n ta ls o f A stro lo g y
The horoscope as a m a n d a la of w holeness
The z o d iaca l ro u n d
The q u a d ru p lic itie s o r m o d e s
The trip licities
The p o la ritie s
The fo u r q u a d ra n ts
The tw e lv e zo d iacal signs
The astro lo g ica l houses
The p la n e ta ry archetypes
A d d itio n a l p la n e ta ry c rite rio n
The aspects a n d points of reference
The em ergence o f w hole p a tte rn s
S u m m a r y82
1 1 9
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In tro d u c tio n
T h e n a ta l chart o f R. D. L aing 146
O v e rv ie w
H e m isp h e re s
H o rizo n axis
A scendant a n d p la n e t rising
T h e Moon
M oon trine M ercury
M utability at th e fo u r angles
T h e Sabian Sym bols
Sun a n d m asculine a rch e ty p es
S u m m a r y
R eferences 181
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C h a p te r O n e
I n tr o d u c t io n
A strology a n d its evolution as a n ap p lied th e o ry of p e rso n a lity has relevance
in to d a y 's psychological search for m eaning. By d e m o n stra tin g th e viability of
in te g ra tin g the u n iv ersal principles of astrology w ith psychology, this d isse rta tio n
w ill delineate the practical applications of its prem ise. It does so by exam ining th e
q u alities a n d characteristics th a t are b o th com m on a n d u n iq u e to in d iv id u als.
This p ap e r w ill exam ine how the in h e re n t d riv e to w a rd s psychological
w holeness can be revealed th ro u g h th e use of astrological phen o m en o lo g y . By
w holeness, I m ean th a t a n in d iv id u a l p ersonality strives for th e expression of a
u n ifie d self; for a sense of com pleteness.
T he chapters proceed as follows: C hapter one intro d u ces p ersonality th e o ry ,
its d efinition a n d criteria, a view of contem porary archetypal astrology, discusses the
d issertatio n s cultural a n d personal relevancy a n d details the lim its of the research.
In C h a p ter tw o an historical time line of astrology is conveyed sta rtin g w ith
astro lo g y 's earliest beginnings th ro u g h to m o d e m d a y perspectives. It notes p rim e
events a n d in d iv id u a ls w h o m ost influenced its tran sfo rm atio n . C h a p ter three
p rese n ts th e archetypal essence of the astrological signs as they w ere extracted from
m ythology, p rim arily those of the Greeks. E m b ed d e d in these sagas are some of the
o rig in al descriptions a n d characteristics th a t have become associated w ith zodiacal
im ages. C h ap ter four gives the theoretical prem ise for astrology as a theory of
personality. It conveys qualities of the psyche, the potency of th e archetypes,
psychological processes, a n d elements th a t unconsciously in fo rm an d m otivate
personality. C h a p ter five lays out the fu n d a m e n ta ls of astrological in te rp re ta tio n by
describ in g the m eanings of the signs, planets, houses a n d aspects. It offers the r e a d e r
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a frame of reference for th e c h a rt analysis that follows. C h a p ter six is a n astrological
delineation of the chart of psychiatrist R. D. Laing. It dem o n strates astrology as an
ap p lied theory of p ersonality by interpreting the personality of Laing.
P ersonality theory, its d efinition a n d criteria
Personality, like intelligence, is a n abstract concept th a t c a n n o t be seen,
touched o r directly m easured. Yet personality exists a n d has b e e n observed as
in d iv id u a l characteristics a n d q u alities that re p re se n t the perso n . It d enotes
relatively distinct an d consistent pattern s or processes of th in k in g , feeling a n d acting
(Myers, 1986).
T he etym ological roots of the w o rd , personality, is fo u n d in the L atin w o rd ,
persona, w hich h as been described as the "m ask" o r the ap p earan ce one p rese n ts to
others. T he term has slow ly evolved to signify th e dichotom y b etw e en the exterior
an d in te rio r self. But this is d is p u te d by different theoretical m odels. Some see the
persona as a psychological division, w hile other m odels m a in ta in th a t it as an
observable a n d con g ru en t p rese n tatio n o f the e n tire psychology o f the p e rso n
(Allport, 1937; Monte, 1991).
According to Monte (1991) h u m a n personality theory is a n in te g ra ted set of
principles th a t atte m p ts to organize, explain an d p re d ic t the relatively distinctive
and consistent p a tte rn s of an in d iv id u a l's thinking, feeling a n d acting. T hus, the
concept of personality is a hypothetical construct d esig n ed to b r in g o rd e r a n d
constancy in explaining a n in d iv id u a l's behavior o r w ay of being.
W hen asking, "w hich theory is right?" th eorists need to a s k complex
questions th a t h elp to determ ine, n o t only the m ean in g of p e rso n a , b u t th a t o f the
entire personality as either an expressed aspect o r a total psychological p o rtra y al of
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the person. R esearch has fo u n d that p re v a ilin g th e o rists hav e d e v e lo p e d th e ir
m odels by p o sin g q uestions in ten d ed to d e lin ea te th e stru ctu ra l, d y n am ic a n d
dev elo p m en tal aspects of th e ir personality theories (A llport, 1937; Jung, 1968;
M onte, 1991; M yers, 1986).
C onsequently, the d ev e lo p m e n t o r s u b sta n tia tio n of a theory o f h u m a n
personality has com e to investigate ce rtain p rim a ry q uestions. T hey a re p re d ic a te d
on th ree sets o f questions a n d ask follow ing; 1) W hat contributes to a n overall
stru ctu re of p erso n a lity a n d h o w do these elem ents a n d qualities in te ra ct w ith in the
psyche of the in d iv id u a l. In other w ords, w h a t are the fu n d am e n tal w o rk in g s o r
system s th at co ntribute to o r com prise personality? 2) H o w do these elem ents
in te rrelate to o n e a n o th er a n d to ex tern al env iro n m en t? W hat aspects of
in d iv id u a l p e rso n a lity are partic u larly stim u la te d by environm ent? W hat a re th e
d y n am ic processes o f interrelationships? 3) W hat are th e potentials of the
in d iv id u a l an d h o w do these develop o r u n fo ld w ith in personality? I n term s of
personality, are the in d iv id u a l's potentials for tra n sfo rm a tio n an d change a c co u n te d
for (Monte, 1991; Myers, 1986; Jung, 1968; R udhyar, 1936)?
T he stru c tu ra l, d y n a m ic and d ev e lo p m e n ta l q u e stio n s th at p e r ta in to
personality theory can be p o se d and in te rp re te d using astrological theory. This
th e o ry refers to lo n g established principles, system s a n d sym bolic m ean in g s th a t
have evolved fro m ancient tim es. It h a s becom e a m o d e m tool for u n d e r s ta n d in g
h u m a n psychology. More specifically, astrological phenom enology p ro v id e s a
m eans for ascrib in g significant m eanings to the sym bols a n d processes of in d iv id u a l
personality (G reen a n d Sasportas, 1987; Ju n g , 1968; M cIntosh, 1969; M onte, 1991).
A n astrological theory of p ersonality relies o n a p h en om enological ex p e rien ce
of the person b a s e d on reference to an u n d e r s ta n d in g o f sym bolic com ponents.
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T herefore it le n d s itself to b r id g in g the gab betw een experience a n d observation. In
reference to astrological theory, psychologist R alph M etzner, has noted:
"We have h ere a psychological typology and d ia g n o stic assessm ent
device far exceeding in com plexity a n d so p h isticatio n of analysis any
existing system ...unlike a n y other p ersonality assessm en t device, the
astrological p a tte rn has a n inh eren t dynam ic: th e horoscope
in te rp re te d by a skilled a n d practiced astrologer n o t o nly p ro v id e s a
synthetic p ic tu re of th e p e rs o n 's h e re d ita ry inclinations a n d tendencies, but
points to la te n t p o tentials, suggests directions of n e e d e d g ro w th -in short,
gives a sym bolic [archetypal] m ap of th e process o f self-realization..." (Metzner
in A rroyo, 1978, p. 34-35).
A strological theory, th o u g h it seem ingly divides in to v ario u s p a rts a n d
categories, is in fact a theory o f w holeness. It holds th e p rem ise th a t personality is
b u t a feature of th e organic u n ity o f the person, and th e p erso n , a n aspect of the
org an ic unity o f n atu re , life a n d th e universe. In this w a y , astrology offers a
com p reh en siv e u n d e r s ta n d in g o r view of the person in d iv id u a lly a n d as m em ber
of a la rg e r collective (R udhyar, 1936).
M oreover, astrological th e o ry provides specific g u id e lin e s for d elin ea tin g the
d y n am ics of in d iv id u a l perso n ality . The astrological sy stem has its strictures,
constructs an d r u le s for a p p ro a c h in g the co n ten t analysis of a chart. But the rather
u n iq u e a n d p r o fo u n d quality o f th e astrological system is th a t it offers a "snapshot"
of th e indelible characteristics o f th e in d iv id u a l w hile also p r o v id in g a m eans for
u n d e r s ta n d in g th e u n fo ld in g p o te n tia ls an d tra n sfo rm a tio n s of th a t p ersonality
o v e r tim e.
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A d h e rin g to th e three q u estio n sets fo rm u la te d to investigate an d d ev e lo p a
theory of p ersonality, in chapters six I w ill d elin eate an actual case stu d y , u sin g
astrological m ethods to form ulate a n d d e m o n strate astrology's capacity as a relevant
a n d su b stan tia l theory of personality.
A rchetypal astrology, a contem porary view
T he astrological archetypes w e re rev iv ed a n d intellectually elevated d u r in g
th e F lorentine Renaissance. D uring th is p erio d th e sym bolism of the planets a n d
signs w ere a d v a n ce d along w ith th e cu ltu re 's in te re s t in stu d ies of h u m a n science
a n d p ersonality. M arsilio F idno (1433-1499), a p h ilo so p h er in th e late 15th century,
recovered the celestial images evolving from the early Greeks. H e re in te rp re te d the
m ean in g of stellar archetypes as they coincided w ith Platonist ideals. Ficino's
notable w ritings included an in sp ire d treatise explicating an arch ety p al reality of
ev e ry d a y living, of living in accord w ith the rh y th m s of h eav en a n d earth.Dg Vita
C oelitus Comparanda, H o w Life Should Be A rra n g e d A ccording to the H eavens
(M oore, 1982).
F id n o rev iv ed the significance a n d m ean in g of the zodiac as an im agistic
b a n d th a t crosses the heavens and as cyclic forces th a t engage th e h u m a n soul. In
his p o em De Sole, he described the Sim as h a v in g d u a l functions, one of o u te r
physical im p o rt a n d a n o th er of inner, psychological significance. H e referred to
these as the S u n 's tw o lights, the o rd in a ry a n d th e inspirational. F id n o 's w o rk
im p lid tly sta te d th a t psyche becom es th e W orld Soul (the collective or u n iv ersal
context for h u m a n experience), a n d in follow ing P lato 's Forms o r Eidos, reflects the
p la n e ts w ith in ; the div in e em bodied in the constellations g u id in g a n d influencing
a ll aspects of the m anifest w orld (C ornelius & D evereux, 1996; Moore, 1982).
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C arl Jung, w ritin g in th e early 20th C entury, d eriv e d his concepts of th e
archetypes fro m P latonic prin cip les a n d Eastern philosophies. H e was in te re ste d in
th e psychological im plications of sym bology as m anifestatio n s o f images in
consciousness. Ju n g d efin e d the archetypes as b ein g "p a tte rn s of psychic perception
a n d u n d e r s ta n d in g com m on to all h u m a n b eings as m e m b ers of the h u m a n race."
Jung also d e fin e d th e "collective unconscious"as "th e u ltim a te psychic source of
p ow er, w holeness, a n d in n e r transform ation" (Jung in H o p k e, 1992, p.13-15).
J u n g 's theories of the archetypes became th e fo u n d a tio n for the contem p o rary
dialogue th a t b e g a n to em erge betw een astrology a n d psychology. The astrological
archetypes a n d th e significance of the m a n d a la as a sym bol o f w holeness m atched
th e in tra-d y n am ic s tru c tu rin g of the astrological m an d ala, of th e natal b ir th chart.
Ju n g 's in te re st in sym bols for their universal significance p la y e d a crucial role
to w ard s u n d e r s ta n d in g psychic processes a n d consequently, to w a rd s a d v a n cin g the
view of astrology as a n interpretable m odel of psyche (Fontana, 1993; Von Stein
1996).
Ju n g has som e fascination w ith astrology a n d its p o te n tia l to explore
dim ensions of arc h e ty p a l reality an d of its capacity to sym bolize unconscious
m aterial. H e investig ated the m eaning of the precession o f th e equinoxes. H e also
conducted stu d ie s o n th e n atal relationship o f th e Sim a n d M o o n and h o w they
correlated to m a rriag e as a connecting principle. Jung d e v e lo p m e n t of a th e o ry of
synchronicity, a th e o ry th a t corroborates w ith astrology's p rin c ip le s of
correspondences; th a t a connection exists b etw e en th e sym b o lism of celestial sphere
a n d th a t of h u m a n experience. Ju ng's fu rth eran ce o f th e o rie s enm eshing the
significance o f a n in te g ra l view, of seeing both th e personal a n d the collective as co
existing w ith in psy ch e a n d affecting p ersonality, linked it w ith th e cosmological, the
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astrological view (Brau, W eaver & E dm ands, 1977; Schw artz-Salant, 1995; V on
Stein, 1996).
P erso n ality theo ries also e x a m in e v alues th a t have e n d u r e d th r o u g h o u t
h u m a n history, such as those ste m m in g from p h y sic al a n d c u ltu ra l anthro p o lo g y
relative to in d iv id u a l a n d social b eh a v io rs (N elson, Jurm ain & Kilgore, 1992).
G iven th e v ast significance of th e h u m a n ex p erien ce from v a r y in g perspectives,
d iffe re n t p erso n a lity theories have ta k e n v ary in g ap p ro ac h es to s u p p o r t th e ir
views. P ersonality theories can be u n d e rsto o d a s view p o in ts w h ic h in te rp re t
persons as active agents a n d in d e p e n d e n t constructors of th e ir reality in w h ich
o n e's a g e n cy is b eliev e d to o riginate in an in te rn a l locus of control. Such a re the
perspectives of social a n d b eh a v io ral le arn in g theo ries (B andura, 1976; D o lla rd &
Miller, 1950) a n d hum anistic-existential theories (Allport, 1955; Kelly, 1955; Laing,
1976b; M aslow , 1962; Rodgers, 1961). Behaviorist theories r e g a r d in d iv id u a ls as
passive objects th a t are constructed b y external reality, e m p h a siz in g an external
locus o f control (Eysenck,1985; Skinner, 1953). P sychodynam ic theories (Adler,
1933; E rikson, 1963; F reud, S., 1900; F reud, A., 1969a; Fromm, 1941; H o m ey , 1967;
Jung, 1953; Sullivan, 1972) recognize a com bined influence o f b o th in n e r a n d o u te r
realities as forces th a t effect h u m a n personality. T his is also th e view of
tran sp e rso n al psychology (Wilber, 1986), archetypal psychology (H illm an, 1972 )
and arc h e ty p a l astrology (Cobb, 1992; Edis, 1995; Greene, 1976; M eyer, 1974;
R udhyar, 1936; Sassportas, 1989 ).
Because theoretical o rien tatio n s vary i n th e w ay they co n stru e the
p erso n a lity , they p r o m p t th e in v e stig a to r to em p h a siz e d iffe re n t questions. But it
is also tr u e th a t m o st p erso n a lity theo ries p r o m p t some s im ila r questions
re g a r d in g a n in d iv id u a l's d ev e lo p m e n t, his o r h e r uniq u en ess a n d the
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p red ic tab ility o f behavior.
A n o th e r im p o rta n t e m p h a sis in p e rso n a lity theory is articulated by Monte
(1981) w h e n h e asks, "Does the personality th e o ry em phasize the u n iq u e n e ss or
p a tte r n of p a r tic u la r qualities th a t a n in d iv id u a l em bodies [i.e. ideographic], or does
th e theory e x p lo re the general, universal aspects of h u m a n behavior [i.e.
nom othetic]? O r can a th e o ry em body som e interactive com bination of id e o g ra p h ic
a n d n o m o th e tic focus?" (M onte, 1981,p. 24).
This p e rsp e c tiv e of th e relative d y n a m ic betw een th e in d iv id u a l a n d the
u n iv e rsa l h a s p a rtic u la r significance in a rc h e ty p a l astrological theory because there
is a convergence o f the tw o. While m o d e m psychological theory asserts th a t
in d iv id u a l u n iq u e n e s s is th e m eans for ex p ressin g u n iv e rsa l principles, energies
a n d p a tte rn s (M y ers,1986), astrological arch ety p es rep rese n t both the u n iv e rsa l an d
th e p artic u lar. A rguelles (1975) states th a t astrological archetypes are u n iv ersal in as
m u c h as th e y c o n stitu te " p rim a l tendencies o r qualities la te n t in consciousness" a n d
a re also, p a r tic u la rly u nique, "capable of b e in g expressed in an infinite n u m b e r of
w ays" (p. 6).
In d e e d , th e astrological view of the psyche combines the use of a detailed
system of an a ly sis (astrological m ethodology) w ith the a r t of in te rp retatio n
(astrological h erm e n eu tic s) a n d celestial m ythology. This integral a p p ro a c h values
th e n ee d for s tr u c tu re w h ile fleshing o u t p e rso n a l and collective m eanings. T hese
m eanings, fra m e d in astrological term s, a llo w for the organ izatio n a n d d isc ern m en t
o f psychological com plexities, processes a n d expressions, the very elem ents
co m p risin g in d iv i d u a l perso n ality .
W hat is m o re, the astrological view p ro v id e s the p o tential for a n expansive
u n d e r s ta n d in g of th e self w ith in the context o f universal sources a n d m eanings.
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T his m eans th a t in d iv id u a l's can p erceive them selves n o t only as m em bers of a
d istin c t g ro u p family o r one-on-one relationship, b u t as partic ip an ts in the larger
o r d e r of h u m a n ity and th e cosmos (R udhyar, 1936).
This is w h a t the cosmological factor of the astrology of personality uniquely
conveys. A delineation of the p a rtic u lars th a t helps d istin g u ish th e person w hile
su g g e stin g the vastness o f the u n iv e rse in relation to the w holeness o f that
in d iv id u a l. It is th ro u g h this relatio n sh ip th a t astrology reflects its findings in the
s tu d y of h u m a n consciousness a n d th e functions of personality. T his is not only a
m a rria g e of the finite to the universal, b u t a union of the scientific, systematic
a p p ro a c h a n d an intuitive ap p ro ac h re alizin g the p e rso n as a n asp ect of nature, in
concert w ith its symbols a n d cycles.
As a theory of personality, astrology takes in to account a n d combines the
n a tu ra l forces of the cosmos as living sym bols an d archetypal im ages that inform
a n d im press the psychology of the in d iv id u a l. W hat is more, astrological theory
acknow ledges in d iv id u ality as it relates to larger cycles an d m otions to which the
p e rso n is an integral part. I n o th e r w o rd s , astrology is a theory of complete
w holeness th a t incorporates the u n d e rsta n d in g of psyche as b ein g b o th personal a n d
universal. U sed as a theory of p ersonality, astrology is all inclusive of the person
a n d their p articipation in the g reat r o u n d of evolution (R udhyar, 1936).
C u ltu ra l relevancy, efficacy of a p erso n a lity theory
M ainstream psychological rese arch em phasizes em pirical evidence as a w a y
to g a in in sig h t into the h u m a n con d itio n a n d the psychological d e p th of the person,
as w ell as a w ay to u n d e rsta n d com peting forces w ith in psyche a n d culture. I su g g est
th a t the in te g ra tio n of science a n d m etaphysics, partic u larly as expressed in the
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theory of astro lo g y is a m ore com plex a n d effective approach.
I co n cu r w ith S tep h e n A rroyo (1975) w h o no tes the c u ltu ra l relevance of
astrology as a theory of personality:
To m e, astrology is w ith o u t a d o u b t the m o st accurate a n d com prehensive
m eans of u n d e rs ta n d in g h u m a n perso n ality , behavior, change, a n d g ro w th . I
have o ften been a s k e d w h y astrology has w itnessed su c h a renew ed
p o p u la rity in recent years. I th in k p a r t of the answ er lies in the fact th a t
W estern cu ltu re no longer has any viable m ythology to su stain it. M y th
alw ays serves as a vitalizing force in an y cu ltu re by sh o w in g m an's
rela tio n sh ip to a larger, m ore u n iv e rsa l reality. People h av e alw ays n e e d e d a
p a tte rn of o rd er to g u id e th e ir collective lives an d to infuse their in d iv id u a l
experiences w ith m e an in g astrology, as it has for ages past, p ro v id e s a vital
a n d practical m ythology for o u r tim es. ( p. xv-xvi)
The resu rg en ce of astrology into co n tem p o rary culture also d em o n strate s the
desires a n d n e e d s that in d iv id u a ls have to re k in d le their relationship w ith the
universal. A strology, a n atu re -b a sed view , reconnects both in d iv id u a l a n d
collective experiences w ith the rh y th m s a n d cycles o f the cosmos. W hereas m a n y of
the religions of the w o rld hav e stressed a sp lit betw een the h u m a n and th e d iv in e ,
astrology em p h asizes the prin cip les o f w holeness th a t unifies p eo p le w ith th e
elements of n a tu re (A rguelles, 1975; Moore, 1982; R udhyar, 1936).
T here is evidence th a t a search for psychological m eaning h as become
increasingly accentuated a n d d e m a n d e d b y o u r culture. In fact, one could s a y th a t
o u r culture, fra ctu red by a n overem phasis o n consum erism a n d m aterial v alu es, is
in need of u n d e r s ta n d in g the psychological m otivations d riv in g o u r behaviors.
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W hat is m ore, th e scientific, em pirical m o d e l is no lo n g e r seen by m a n y as the
absolute p an acea for all ills, m o st especially th e psychological. M any conventional
theories a n d view s are ta in te d b y the m e d ic a l m odel th a t d e h u m a n iz e s those in
greatest n e e d of u n d e rs ta n d in g (Hillm an, 1995; Reason, 1988).
As th e early G reeks s o u g h t philo so p h ical m eanings, theories a n d ideals,
m a n y of u s n o w look to psychology for g u id e lin e s to u n d e r s ta n d in g ourselves and
o u r relationships. A strology, w ith its in tric a te system o f psychological symbolism,
offers a m e an s fo r g ra sp in g th e psychological u n d e rp in n in g s of o u r selves as unique
beings a n d as m em bers of o u r culture. A strology, a n a n c ie n t fo rm u la o r lens for
seeing the self, has tran sfo rm ed along w ith c o n tem p o rary c u ltu re by a d a p tin g its
lan g u ag e a n d en h an cin g its usefulness as a psychological m odel. R ooted in W estern
cu ltu ra l ideals, m y th s a n d values, astrology is experiencing a resu rg en ce a n d a
rev isio n in g as it serves as a psychological to o l for m o d e m tim es.
P erso n al relevancy
For th e p a st tw enty-five years I have u se d astrology as a n a p p lie d m ethod in
m y counseling practice. I h a v e fo u n d it to be a d isc ern in g tool for u n ra v e lin g
h u m a n com plexities a n d u n d e r s ta n d in g rela tio n sh ip s. W o rk in g as a counselor
u sin g arch e ty p al astrology, orig in ally as a g u id in g philo so p h y , a n d ev e n tu ally as
ac tu al technique, has m o tiv ate d m e to d e v e lo p its u sefulness as a th e o ry of
p e rso n a lity .
I d iscussed these experiences and in sights in m y m asters thesis (1995), The
P sychological a n d S piritual Im plications o f th e Cosm ological M andala. In this w ork
I u se d essays w h ich d e m o n stra te d the applicatio n s of astrology w ith
in te rd isc ip lin a ry m odels, n a m e ly Carl J u n g 's "S hadow ," S tanislav G r o f s "P erinatal
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M atrices" an d a po etic piece c a p tu rin g the arch e ty p al im ages of the G o d d ess using
astrological descrip tio n s (Sax, 1995).
For m e th e w riting of th is d isse rta tio n is an o p p o rtu n ity to give b ir th to ideas
a n d experiences th a t reflect m y in tu itiv e p h ilo so p h y , th at th e lives w e live are
actualities of th e sym bolic d im e n sio n . T h a t w e exist w ith in a n arch e ty p al reality
th r o u g h w h ich w e em body a n d express o u r selves as aspects o f creative, universal
w h o le n e ss.
L im itations a n d scope of the rese arch
T h e follow ing may be c o n sid ered lim itations of ch ap ters tw o th r o u g h six of
this d issertation. I n chapter tw o, a n o v erv iew of astrology's history is recounted.
D ue to th e d ig e st versio n w h ere o n ly the h ig h lig h ts are related , the in te re ste d read e r
n ee d s to explore fu rth e r for a n in - d e p th u n d e rs ta n d in g of th e cultural changes and
influences th at h a v e tran sfo rm ed astrology. In ch a p ter three, th e m yths o f th e
G reek's are d e sc rib e d in w ays th a t conjoin th e ir original stories w ith th o se of the
astrological signs. It describes h o w th e m e anings of the m y th s have b ee n
p e rp e tu a te d th r o u g h the d efin itio n s of the astrological archetypes; h o w th e m yths
first characterized a n d conveyed qualities of personality. But sta r m y th s exist cross-
cu ltu ra lly and e v e n those of th e G reek p a n th e o n (that I felt b e st p o rtra y e d th e ideals
of W estern culture) are lim ited i n scope, as th e y are an im m ense d o m a in of study.
It w as m y in te n tio n to merely in tro d u c e th e m as sources of archetypal m e a n in g and
b ea rin g zodiacal sym bolic significance.
In chapter f o u r my epistem ological v ie w is given r e g a rd in g astro lo g y as an
arch e ty p al sym bology of the psyche a n d as a basis for the s tu d y of personality.
T h o u g h I have d r a w n from a f u n d o f established ideas the e n d re su lt is a n eclectic
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com posite, one th a t I m u s t claim as m y ow n, resu ltin g from y e a rs of s tu d y a n d
practice con d itio n in g m y view.
C hapter five describes the fu n d am e n tals of astrology b u t it is also a condensed
version of astrological term s a n d principles. I w as careful to p ro v id e a d e q u a te
astrological in fo rm atio n so th a t the in form ation serves as a reference for
u n d e rsta n d in g th e case s tu d y analysis. Lastly, in chapter six, the case s tu d y an d
in te rp retatio n of R. D. L aing's chart, the m ost a p p a re n t lim ita tio n is the absence of
Laing him self a n d th e n e e d to rely o n b iographical m aterial to su b stantiate the chart
analysis. As Laing him self m ig h t have said , th e in te rp retatio n is my (the author's)
experience of w h at L aing's experience m ig h t hav e been, b u t n atu ra lly only Laing
could k n o w his experience of himself.
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C h a p te r T w o
H is to r y o f A s t r o lo g y
In th e begin n in g th e re w as the n a tu r a l w orld, a n d th u s n a tu re becam e the
source of a ll h u m a n a n d e a rth ly conditions. People projected th e ir existence a n d
experience onto the p h e n o m e n a that s u r ro u n d e d them . T hese w ere essentially the
elem ents o f natu re a n d th e n a tu ra l cycles o f life that c o n stitu ted w h a t w e w o u ld call
today, a liv in g philosophy (Nelson, J u rm a in & Kilgore, 1992; P arker & Parker, 1982).
A strology is n a tu ra lly a t the h e a rt of h u m a n ity 's first realizations. It
com prised the initial correspondences of the Sun, M oon, planets a n d sta rs to the
h u m a n experience. T he hea v en s s tirre d the collective im a g in a tio n w ith a strong
im pulse to c h a rt the cosmos a n d to v isualize a celestial hierarchy im b u e d w ith the
pow ers of deities. T he significance of th e se ancient archetypes of the cosmos
d evelops fro m th e ir evocation of subjective h u m a n experience. In th e m resides o u r
arch e ty p al im agination, the unconscious im ages th a t h o ld a p ro fo u n d tr u th a b o u t
th e interconnectedness of p sy ch e an d cosmos (Cornelius & D evereux, 1996; P arker &
Parker, 1982; G uirand, 1959).
A strology, the lan g u ag e of the sta rs a n d planets, is also the lan g u ag e of
peoples effort, in various cu ltu re s across th e w orld, to con stru ct a w o rld view th at
defines o u r place w ith in a n o rd e re d cosmos, a G rand D esign. Symbolic associations
w e re a ttrib u te d to the m o st significant celestial bodies, the Sim, M oon a n d planets.
F rom these associations m ythologies d e v e lo p e d into e v o lv in g stories r e g a rd in g the
re la tio n sh ip betw een the skies a n d the re a lm in w hich w e live. From these original
m y th s w e h av e in h e rited th e principles o f correspondences th a t in te rre la te sky
p h e n o m e n a w ith h u m a n experience (C ornelius & D evereux, 1996; McIntosh, 1969;
N elson, Ju rm a in & Kilgore, 1992).
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A sum m ary o f th e historical p a s t of astrology can n o t help b u t to be skew ed by
o u r c u r r e n t m entality, w h ich is d e c id e d ly d iffe re n t from those w h o first accredited
the stars w ith h u m a n m eaning. W e c a n n o t au th e n tic a lly m easure astro lo g y 's
significance at each p h a s e of h isto ry 's u n fo ld in g , b u t o n ly declare its d ocum ented
occurrence, investig ate its re p o rte d im p a c t a n d su m m a riz e its cu m u la tiv e influence
o n contem porary theories.
W e d o know fro m artifacts s u c h as cave d ra w in g s, earthen im ag es and
etching o n shells, th a t a s tu d y of the heavens existed a n d th a t it ex e rte d
psychological influence o v er m any civilizations, from th e ancient w o r ld to m o d e m
tim es (C ornelius & D evereux, 1996; G u ira n d , 1959). W h a t is more, th ro u g h o u t its
history, th e credibility a n d practice of astrology has eb b e d a n d flow ed m uch like th e
heavenly cycles it m irro rs. It has u n d e rg o n e th e sc ru tin y of changing public and
social perceptions (G alb reath in T uckm an, 1986; P ark er & Parker, 1982).
A strology h as also p erm e ate d the notions of philosophy, psychology,
physiology a n d relig io u s view s in v ario u s historical eras a n d in a v a rie ty of w ays
(G albreath in T uckm an, 1986; P ark er & Parker, 1982). It is an original source for a
lan g u ag e a n d m ean in g s w e freq u en tly a n d unconsciously attribute to personality,
te m p e ra m e n t an d c h a ra c te r (Davison, 1963; McIntosh, 1969; Moore, 1982).
A strology's h isto rical dem arcatio n is g enerally a ttrib u te d to societal shifts o r
th e in v e n tio n s an d p e rc e p tio n s of p h ilo s o p h e r a n d scholars. The fo llo w in g is a
tim e lin e in su m m a ry form , in w h ic h I hav e e n d e a v o re d to h ig h lig h t th e most
significant tran sfo rm atio n s in its s tu d y a n d co rre sp o n d in g social acceptance.
T ho u g h m a n y references a p p e a r p e rip h e ra l to th e s tu d y o f p erso n ality theory, a
closer look w ill reveal th a t m a n y of th e percep tio n s a n d uses of a stro lo g y u ltim ately
found th e ir w ay into m o d e m d ay effectiveness as a psychological m e d iu m .
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H istorical d e v e lo p m e n t of astrology
T he p la n ets a n d sta rs have lo n g been a so u rce for m ythologies a n d folklores
exp ressin g th e n a tu re of hu m an experience. T h e celestial b o d ie s an d the m yths th at
s u r r o u n d th em a re in trin sic to o rig in a l societies a n d form a b o n d of common
h erita g e across ancient cultures, trad itio n s a n d religions of th e w orld. These early
m ythologies a n d stories w ere in fact, th e origins o f astrology as psychological and
sociological m o tif for u n d e rs ta n d in g h u m a n perso n ality . T h ro u g h a legacy of
n a rra tiv e s a n d sym bolic images the correlation b e tw e e n the celestial a n d terrestrial
w as established a n d g iven sacred m e an in g (Barton, 1994; M cIntosh, 1969; Parker,
1983; Tester, 1989).
A strology has its w ritten source in the fertile crescent of th e M iddle East
w h e re reco rd s exist from th e Babylonian's o b se rvations of the stars. Lands n ea r the
P ersian G ulf offered the Babylonians extensive visibility over len g th y stretches of
flat g ro u n d . The Babylonians are b eliev ed to h a v e b u ilt astronom ical view ing
to w e rs w here th ey could investigate th e rela tio n sh ip s of the S un, Moon a n d stars
w ith co n ditions o n E arth. T heir astronom ical fin d in g s were ev e n tu ally gath ered
to g e th e r in a collection k n o w n as th e E n u m a A n u Ellil (Kenton, 1974; McCaffery,
1942; P arker & Parker, 1982).
The Babylonians developed a com plex sy ste m in w hich th e nature of the
pla n ets a n d stars alig n ed w ith the characteristics o f specific gods a n d goddesses.
From this society w e le arn of a d istin ct sta r m y th o lo g y having tw elve parts (zodiacal
constellations o r signs). T hey used th e a ltern atio n s of d ay an d n ig h t to determ ine
m a scu lin e a n d fem inine attributes a n d assigned th e m to p a rtic u la r astrological signs
a n d p la n ets (G uirand, 1959; McIntosh, 1969; P a rk e r & Parker, 1982). This sam e
d iv is io n w o u ld in tim e evolve to r e p re se n t psychological dim en sio n s in h u m a n
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experience.
In reference to th e sym bolism of B abylonian or C haldean astrology, D ane
R u d h y a r (1936) explains,
T he old C h a ld ea n astrology was based on the principle of correspondences -
p u re ly sym bolic principles. True, the Chaldeans d id believe th a t plan ets were
the bodies of g o d s according to w hose dictates the universe was ru n . But this
w a s m erely a n in te rp retatio n of astrological symbolism. The sym bols w ere
in te rp re te d as gods because m a n 's consciousness was essentially physiological
a n d biological, because h is objective a n d subjective w orlds w ere still very
m u c h confused, and there w as no clear cut division betw een w h a t w as
physiological a n d w hat w a s psycho-m ental; because anim ism h a d still very
s tro n g roots in m a n 's consciousness, (p.18)
A s a n ag ric u ltu ral society, the Babylonians first looked to the stars for the
cycles effecting crops, b u t betw een 600 a n d 300 B.C. there was a shift. Clay tablets of
this p e rio d reveal cuneiform in sc rip tio n s of in d iv id u al b irth horoscopes, a
d e n o tatio n of the fu tu re to come a n d the rein te rp retio n of astrological sym bolism
(McIntosh, 1969; P ark er & Parker, 1982).
A strology a n d the Greeks
T he precision a n d m ovem ent of the heavens inspired Pythagoras, (497 B.C.), a
G reek m ath em atician a n d astronom er, to articulate m athem atics as a fo u n d a tio n of
the u n iv e rsa l pattern, a golden geom etry th a t is p resent in all life forms.
P yth ag o rean m etaphysics p ro p o sed the existence of celestial harmonics. T his thesis
was based on precise planetary resonances th a t could create a n ethereal h arm ony, or
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m usic of the sp h e re s (Meyer, 1974; R udhyar, 1973) His u n p re c e d e n te d v ie w s im b u e d
the geom etrical sy stem of astrology w ith a system o f relative in te rp re ta tio n s. The
follow ing excerpt exem plifies th e correlation b etw e en P y th a g o re a n m a th em atic s an d
astrology as u sed in the concept of the "music of th e spheres:"
A ccording to the follow ers [Pythagoreans]...[this] e th e re a l h arm o n y
[was] p ro d u c e d by the m ovem ents of the plan ets alo n g th e ir orbits. The
P y thagoreans believed th a t the intervals b etw e en these orbits, th e n th o u g h t to
be concentric spheres, h a d a m athem atical relatio n sh ip th a t ac co u n te d for the
music. (Brau, W eaver & E d m u n d s, 1977, p. 195)
T he P y th ag o rea n prin cip les developed a hypothesis for d e lin e a tin g qualities
of the h u m an soul. T his was achieved by noting celestial p a tte r n s a n d ascrib in g
interpretable m ean in g s to the placem en ts and distances of th e planets. T h u s, the
Greeks believed th a t the m ovem ent of planets a n d stars co rro b o ra ted w ith certain
qualities inherent i n the soul.
H istorian C h risto p h e r M cIntosh (1969) claim s the fo llo w in g r e g a r d in g
P ythagorean cosm ology,
To determ in e the relative d eg ree s of velocity (and th e re fo re soul) o f the
planets, th e y im agined a stra ig h t line d r a w n from the E a rth to th e o u te rm o st
sphere. T his they d iv id e d according to the p ro p o rtio n s of the m u sical scale,
a n d on this scale the v a rio u s planets w ere arran g ed . S atu rn , the o u te rm o s t
planet, c o rresp o n d e d to th e thirty-sixth tone. The E a rth c o rre sp o n d e d to
the first. In betw een, the o th e r planets w ere set a v a ry in g h a rm o n ic
distances, (p. 17-18)
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Plato (427-347 B.C.) in the S y m p o s i u m a n d th e R epublic, sp e ak s of th e w o rld
of the "Forms o f Good" (inexpressible b e a u ty ; u n se e n a n d eternal Reality) as th e
o rig in of the universe, th e m o d e l o r p a tte r n th at is th e basis of th e physical w o rld
con tain in g w ith in itself, th e essence of th e perfect liv in g being. In this, Plato is said
to be referrin g to the Form s o f G ood as a sym bol o f th e Sun, an d th a t the Sun m akes
visible all objects of the w o rld . As S p en cer (1971) states, "They [the Forms of Good]
a re thus not to be regarded as lifeless abstractions, b u t as possessing a life a n d a
perfection w h ich earthly th in g s can o n ly d im ly reflect7' (p.132). In th is statem ent,
th e im plication of archetypes a n d th e arc h e ty p a l d im e n sio n is stro n g ly suggested.
W hat is m ore, P lato's an a lo g y of the u n iv e rsa l a n d th e eternal clearly replicates a n
astro-cosm ology as it w as m ost p re v a le n t in his tim e (D urant, 1926; Spencer, 1971).
Plato in sp ire d a search for m eaning. In his q uest, he perceived the ste lla r
u n iv erse as o n e to contem plate, as it p o sse sse d a d iv in e rela tio n sh ip w ith o r d e r a n d
h arm o n y , one he felt existed w ith in soul. For him th e sta rs objectified the in n e r
m ost dictates of beauty a n d form, the essence of tr u e sp iritu a l m e an in g , to be b e h e ld
a n d realized th ro u g h the gifts o f k n o w le d g e a n d re a s o n (Cornelius & Devereux,
1969).
M any p hilosophical scholars h av e ag ree d th a t P lato had reverence for the
stars a n d con sid ered them as arch ety p al em an atio n s o f soul. These inferences a re
p r e s e n t th r o u g h o u t,The S y m p o s i u m , a n d,The Republic. As h isto ria n Sidney
Spencer (1971) states, "H e [Plato] has b e e n d escribed as 'a p ag a n polytheist,' because
he recognizes a plu rality of d iv in e P ow er. H e speaks o f th e souls of the heavenly
b o dies as 'c re a te d gods;' th e w o rld in its totality (p. 133). A s a visionary, Plato s a w the
cosmos as a s p h e re of refin ed reality u p o n w h ich h u m a n ity was com pelled to reflect
in search of goodness a n d tr u th (Spencer, 1971).
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Sidereal (stellar) religion w as w id e s p re a d in its influence th ro u g h o u t ancient
Greece. A fter the conquests of A lex an d er the Great, 356-23 B.C., a n d the insurrection
that established th e H ellenistic em pires, Babylonian astrology w as transform ed. By
a b o u t 250 B.C., the C h a ld ea n priest, Berosus influenced th e cu ltu re w ith his
astrological teachings. H e established a n astrological school o n the islan d of Cos
n ea r th e entrance to th e A egean a n d c u rre n t d a y T u rk e y (Brau, E d m an d s & Weaver,
1977).
In reference to Berosus a n d this p e rio d of G reek history, the P arkers (1982)
elaborate the relig io u s a n d philosophical clim ate for the ad v a n ce m en t of astrology:
T he Babylonian astro lo g er Berosus h a d m ad e a g re a t im pact on the classical
w o rld w ith his astrological w ritings. In the course of the n ext four h u n d r e d
years the G reeks zealously converted C h a ld ea n astrology to th e ir ow n
traditions, m a k in g it steadily m ore form al a n d m ore com plicated
They also w ere responsible for p o p u la riz in g a system of diagnosis w hich h ad
hitherto been available to the king; th e y d ev ised a system of calculating
in d iv id u a l d estin ie s based on the m o m en t of b irth , (p.16)
A n o th er G reek intellectual, astro n o m er A ristarch u s (3rd C e n tu ry B.C.), is
cred ited w ith the d iscovery of th e heliocentric system. H is Sun-centered system w as
a p re c u rso r of things to come. It w o u ld in tim e, dram atically shift the focus from
the E a rth 's to the S u n 's dom inance. Symbolically a n d theoretically, a psychological
shift in p arad ig m s w o u ld affect the in te rp re tiv e im plications of astrology (R udhyar,
1936; Spencer, 1971).
Interestingly, D ane R u d h y a r (1936) arg u es th a t the im plications of a shift from
E arth to Sun-centered astrology evokes q uestions r e g a r d in g the o rien ta tio n of he
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astrological view a n d th e in d iv id u a l. The ren o w n ed astro lo g er states:
A strology has been essentially geocentric, even if it accepted so m e ideas
belonging to th e heliocentric picture o f th e solar system . I see n o w th a t w hen
it deals w ith h u m a n beings as individuals, it should be 'p e rso n -c e n te re d /' for
each in d iv id u a l is in a v e ry real sense th e center of his ow n un iv erse. It is the
w ay he o r ie n ts him self to th e universe as a whole th a t m atters. In a deeper
sense, he is the whole sky focused at a particular p o in t of space-tim e. What
differentiates h im from o th e r in d iv id u a ls is this p a rtic u la r space-tim e
form ula; w h a t identifies h im w ith every oth er being is that it is th e same sky,
th e same Sun, Moon, p la n ets an d stars w h ich constitute the su b stan ce of his
being, (p.xii)
The in tro d u ctio n of th e Ptolem aic system
T he A lex an d rian astronom er a n d geographer, C laudius Ptolem y (A.D. 150-
180), w as a scholar w h o w rote th e Tetrabiblos, a n exam ination of astrological
influences for their energetic a n d m aterializing effects. U sing the fo u r m ajor
divisions of the Tetrabiblos, P tolem y established a correlational system o f astrology
that established significance of p lan etary aspects, rulerships a n d o ther conditions.
"One of the leading intellectuals o f his day,... [he] established principles of cosmic
influence w hich lie a t th e heart o f m o d e m astrological practice" (Parkers, p. 16).
T h o u g h the Ptolem aic sy stem was a geocentric or e a rth centered m odel, its
significance has a n e n d u rin g reference to this d a y for u n d e rsta n d in g th e an g u lar
relationships of p la n e ts to the E arth. Ptolemy set forth m an y of the p rin c ip le s that
give o r d e r and m e an in g to the zodiacal signs a n d houses, a n d his w o rk becam e the
cornerstone of W estern astrology (Parker & Parker, 1982; R udhyar, 1936).
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The influence o f th e T rism egistic w ritin g s o n astrology
In a d d itio n to P tolem y's contrib u tio n s, th e re w ere th o se a ttrib u te d to H e rm e s
Trismegistos (2nd a n d 3rd centuries). H e rm e s w as the G reek v ariation of the
Egyptian, Thoth, w hose g re a t w isd o m of astro lo g y p erm e ate d the philosophical a n d
m ystical aspects o f its teachings. Early C h ristian ity incorporated T rism egistos'
w ritin g s as a w ay to sanction its religious p rin cip les (G albreath in T uckm an, 1986).
W ritten in G reek an d rearticu lated b y the E gyptians, th e form idable w o rk s o f
H erm es T rism egistos w ere re v iv e d in th e M id d le Ages, d u r in g the Renaissance a n d
in m o d e m times as being s p iritu a lly a n d in tellectu ally illum inative. F ro m the
collection of se v e n te e n treatises th e A s c le p iu s is partic u larly insightful in re g a rd s to
astrology, alth o u g h it also contains w ritin g s o n alchem y a n d magic. T h e major
herm etic w orks a re p h ilosophical a n d rev elato ry reflecting a generalized P latonism ,
w ith som e Jewish, Gnostic, C h ristia n an d P e rsia n elem ents. Several a re w ritte n in
the form of d ia lo g u es th ro u g h w h ich H erm es, as guide, tak es the in d iv id u a l into
the re a lm of n atu re , cosmos a n d ultim ately , illu m in atio n . (G albreath in T u ck m a n
1986; Spencer, 1971).
The delineations a n d in teg ratio n s of the G reeks
As astrology w as tran sfe rre d from th e G reeks to th e Romans, a n d the
Babylonians to the Egyptians, it dev elo p ed congruence as a system of id eas,
principles an d sym bols. It is th ro u g h a n assim ilatio n of these views th a t the
evolution of astrology has b e e n p reserv ed a n d practiced. T he concepts carried fo rth
are those that refer to the precise delin eatio n s of b ir th charts, as well as the ever-
revitalized descriptions of th e astrological a rch e ty p es (McIntosh, 1969; P ark er &
Parker, 1982).
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From th e Greeks, a n d the influence o f related cu ltu re s, astrological principles
w ere firm ly established, prin cip les th a t h av e e n d u r e d a n d serve to consistently
reflect the notions of a strology's p h ilo s o p h y a n d practice. These o rig in al
conventions rev eal a n d d elin ea te key elem en ts of astrology: the arch itectu re of th e
c h a rt w heel; th e tw elve "h o u ses" o r e n v iro n m e n ts o f th e horoscope; th e use of
in d iv id u a l b irth tim es a n d locations; th e psychological inferences of th e planets,
signs a n d aspects; th e m eanings o f astrological d egrees (based o n the 360 degree
circle); the transitions of the equinox; a n d the significance o f the fo u r charts angles
(A scendant, N ad ir, D escendant a n d M idheaven) (M eyer, 1975).
T he G reeks have also b e q u e a th e d to W estern c u ltu re a rich m ythology th a t
p ro v id es a m ainstay of im agery a n d m e an in g . W hat is m ore, Greek m ythology
sym bolizes the in h e re n t d riv e to w a rd w holeness, th e n e e d to in tegrate the sacred
a n d p ro fan e a n d to recognize b oth of th e m as a u th e n tic aspects of h u m a n
personality (Graves, 1955; M orford & L e n a rd o n , 1971).
A strological lite ra tu re a n d religion in th e R om an w o rld
As the R om an Em pire took h old, G reek ideals a n d principles w e re u su rp ed
from th e ir basis in m athem atics, p h ilo so p h y a n d astro n o m y a n d e v e n tu ally used to
fu rth e r th e claims to auth o rity of the E m pire. A strology as a credible, cosmological
v iew w as in full force by th e second 2 n d C entury, B.C. w h e n the C arthaginians w ere
co n q u e re d by th e Romans. Later, the R om ans becam e d iv id e d in th e ir acceptance of
astrology (D urant, 1926; McIntosh, 1969; Spencer, 1971). Tw o opposing an d pow erful
p hilosophical m ovem ents, th e Stoics a n d E picureans, fu rth e re d this d iv id e .
S u p p o rte d by th e philosopher, P osidonius, Stoicism p re v a ile d , as d id th e acceptance
o f astrology. H istorian, F ranz C um ont, claim s, "It w as d u e to him [Posidonius] th a t
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astrology e n te re d into a c o h e re n t explanation of the w orld, acceptable to th e m ost
enlightened intellects, a n d th a t it was so lidly based o n a general theory of n a tu re ,
from w hich i t w a s to re m a in inseparable" (Cum ont in McIntosh, 1969, p. 36.).
The m y stery trad itio n s, w hich so greatly influenced the G reeks, w ere still
flourishing as the Romans b e g a n exerting their pow er. D evotees an d follow ers of
these m ystery religions practiced initiatic rites a n d rituals in accordance w ith the
n a tu ra l cycles o f nature a n d the stars. M any of these traditions rev ered the G re at
G oddess in h e r inseparable relationship to everything. A strology rep resen ted a
n a tu ra l a ttu n e m e n t to the obvious a n d subtle rhythm s of the G oddess w ho, for
m a n y of the p rev alen t tra d itio n s was N a tu re (Durant, 1926; G u iran d , 1959; Spencer,
1971).
The M ith ras w o rsh ip e d the d iv in e of the g reat cosmos, as a n inherent aspect
of all nature. A s many of th e M ystery traditions d id , the M ithras enacted initiations
as their follow ers reached n ew levels of spiritu al m a tu rity a n d w isdom . A ccording
to religious scholar, Sidney Spencer, (1971) w ho researched the initiatic rites o f this
M ystery tradition:
There w e re seven g ra d e s of initiates, corresponding to the seven p la n e ta ry
spheres th ro u g h w h ic h the soul d escended at b irth from th e eternal w o rld of
light, a n d through w h ich again it m u st pass o n its u p w a r d w ay to perfection
and e te rn a l bliss. M ith ra s him self w as the constant h e lp e r of the soul; it w as
by his grace that the so u l m ight r e tu r n to the w o rld of lig h t [Helios, th e Sun],
(p. 155)
The R om an Em pire s o u g h t to exploit the M ystery tra d itio n s a n d re o rie n te d
th e religious ferv o r to w a rd a n acceptance of Roman authority. T hey p rev ailed u p o n
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peo p le to recognize Roman lead ersh ip a n d further, to accept, th e ir ru le r as Helios,
himself. The act of w o rsh ip in g the Roman em peror as g o d h e a d w as exem plified
u n d e r the ru le rsh ip of H eliogabalus in the 2 n d century, a n d C onstantine in the 3rd
century. T h eir le ad ersh ip sta tu s furthered the W estern n o tio n of a divine rig h t of
k in g s (D urant, 1926; McIntosh, 1969).
Astrology largely found acceptance in the Greco-Roman w orld, a n d initially it
tran sferred w ith ease into early Christian beliefs, alth o u g h certain orthodox sects
proclaim ed it as heresy. C hristianity fostered out of th e W estern Mystery traditions,
w h e re astrology w as an aspect of worship. In order to p ro m u lg a te Christian ideas
w ith those of the n a tu re religions, there w as a distinct d e g re e of initial tolerance
(Spencer, 1971).
H erm eticism a n d Gnosticism were d e riv e d from th e M ystery traditions an d
d ev e lo p e d as schools of th o u g h t, philosophy a n d faith. T hu s, the M ystery schools,
p articularly the H erm etic a n d Gnostic groups, became d ifferen tiated by virtue of
th e ir im m ense follow ings and th e ir ability to m erge p o ly th eistic pag an ism w ith
C hristian a n d G reek ideals (Graves, 1955; G uirand, 1959).
H erm eticism , w hich a p p e a rs to have originated in E gypt (or from Greeks
se ttle d in Egypt), w as influential in the first three centuries of the era. It presents an
eclectic philosophy that, b ro ad ly speaking, em braces P latonism , the com m on view s
of Philo, Plotinus, a n d later, th o se of Aristotle and the Stoics. H erm eticism , w hich is
la te r revived in th e nineteen th century occult m ovem ent, to o k liberty in fu rth e r
dev elo p in g th e m etaphysics of astrology, alchem y and o th e r esoteric studies
(G albreath in Tuckm an, 1986; Spencer, 1971).
In Gnosticism, the em phasis is placed on gnosis, m ystical know ledge of the
d iv in e truth. D ra w in g from v ario u s mystery o r esoteric aspects of the Christian,
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Jewish, Z o ro a strian a n d M ystery trad itio n s, th e G nostics evolved a s p ir itu a l m e a n s
for reaching salvation. In d o in g this, th e y engaged in th e studies of o f life, d e a th ,
a n d the origins a n d n atu re o f h u m a n ity . T he Gnostics constructed a h ig h ly elab o rate
a n d revelatory m ythology. T h e ir objections to astrology w ere d u e to th e p erce p tio n
of the planets as m ateriality entities. A strological phenom enology w a s co n sid ered
o u tsid e or se p a ra te from th e n o n -m ate rial conception of divinity, a h in d ra n c e to
s p iritu a l re d em p tio n ; nevertheless, it w a s continually cited in the G n o stic teachings
(Galbreath in Tuckm an, 1986; Spencer, 1971).
In his elaboration of the Gnostic tr a d itio n h isto ria n Spencer (1971) states, "As
in the M ystery-religions, the soul was b eliev e d to pass th ro u g h the sp h e re s of th e
p la n ets in its ascent to the celestial w o rld . The spirits w h ich ruled th e se spheres
w ere conceived as hostile to m a n " (p.149-150.).
Despite the Gnostic rejection of astro lo g y for its m ateriality a n d use for
pro p h etizin g , the trad itio n w as steeped in astrological sym bolism (Seym our-Sm ith,
1996). This w as ev id en t in th e G nostic's texts, such as th e Pistis Sophia, w here, in the
accounts of Jesus, the p ro p h e t elaborates o n the various zodiacal d o m a in s a n d th e ir
corresponding ru lersh ip s as ascribed b y th e creator, h e re recounted b y astrological
historian, C h risto p h e r M cIntosh (1969):
He [Jesus] b o u n d e ig h te e n -h u n d re d ru lers in every aeon, a n d se t three
h u n d re d a n d sixty o v e r th em (i.e. the 360 of the zodiac), an d he se t five o th e r
great ru le rs as lords o v er the th ree h u n d r e d a n d sixty a n d over a ll the b o u n d
rulers, w h o in the w o rld of m a n k in d are called w ith these nam es: the first is
called K ronos, the second Ares, th e th ir d H erm es, the fourth A p h ro d ite , th e
fifth Zeus, (p.42)
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A s tr o lo g y in N e o p la t o n is m
H ellen istic m ysticism p rovides the b asis for N eoplatonism , th e resto ratio n of
the teachings a n d w isd o m o f Plato (3rd. century, B.C.), recreated th ro u g h the
d ed icated a n d prolific w o rk s of E gyptian-born philosopher, Plotinus (3rd century,
A.D.). N e o p la to n ism eclipses the political a n d ethical v ie w s of Plato b y greatly
em p h asizin g aesthetic, cosmological an d psychological teachings. Plotinus, a
Roman scholar a n d teacher, lived a sacred w a y of life conjoining his stu d ies a n d
actual experiences into a liv in g philosophy (D urant, 1926; G albreath in Tuckm an,
1986; S pencer, 1963).
A lth o u g h P o rp h y ry , a successor of Plotinus, in te rp re te d P lotinus' view as a
refu tatio n of astrology in his Life o f Plotinus, other scholars claim P lo tin u s' belief in
the stars. Lynn T h o rn d ik e (1958) notes fro m P lotinus' E n n e a d the statem ent, "it is
ab u n d a n tly clear th a t the m otions of the heavenly bodies affect things on earth, a n d
not only in bodies b u t also the disposition o f the soul" (p. 44).
P lotinus bestow s to la ter N eo-Platonists, a p h ilo so p h y d elineating the
tran sc en d e n t n a tu re o f reality w ith the m a terial universe as a n organic w hole, an
e n liv e n e d a n im a m undi, o r w o rld soul. H is philosophical perceptions of universal
principles p ro p o sed a com plete integration of sp irit a n d m a tte r (G albreath in
T uckm an, 1986).
A strology an d C h ristianity
T h o u g h th e acceptance of astrology in early C hristianity was a d v a n c e d by
mystical trad itio n s, it g re w increasingly p e rip h e ra l an d th rea ten e d th e p ro sely tin g of
the N ew Testam ent. In sp ite of biblical references to the stars, as in th e Book o f
Revelations a n d th e M agi in St. Lukes's G ospel, astrology w a s becom ing a m enace to
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th e principle o f personal sa lv atio n th at th e C hristian orthodoxy offered. D ue to
astrology's historical connection w ith 'p a g a n ' or n atu re religions, it w as
progressively d e n ig ra ted b y th e Church. A strologers D erek an d Julia P arker (1982)
com m ent on th e era:
In E urope th e classical trad itio n d ie d w ith Ptolemy in A.D. 180. A strology
also began to decline, m ainly because the technical ability to make
observations and calculations w as lost a t the sam e tim e. As the Roman
em pire crum bled, astrology d escen d e d tem porarily into a corrupt
superstition, (p.20)
In the 11th century, a fte r m any y e a rs of repression in the W estern w orld,
astrology, in th e sp irit of th e French E n lig h ten m en t a n d th e rep o p u larizatio n of
N eoplatonic ideas, was bein g revived. Scholars a t Chartres, began to reinvestigate
early astrological teachings. T hey researched philosophers such as Julius Firmicus
M a te m u s an d Ptolem y, w h ile in v e stig a tin g the sources o f ancient sym bolism ,
cosmologies a n d principles o f u niversality. T here w as a renew ed enthusiasm for
astrology, for id eas of G reek orig in and fo r b rin g in g the intelligence a n d sp iritu ality
of the past fo rw ard into the p re se n t (McIntosh, 1969; P arker & Parker, 1982).
By the 12th C entury, th e re w ere n u m e ro u s intellectual groups in Europe
becom ing im passioned by m etaphysical ideas, in c lu d in g the ancient astrological
texts from the ea rly Hellenic a n d pre-H ellenic traditions. G roups endeavored to
reinstate certain concepts a n d to find a m ean s for a d a p tin g them to society, most
p articularly, th e Catholic C h u rc h (G albreath in Tuckm an, 1986; Parker & Parker,
1982).
To accom plish w h at fo r centuries h a d been forbidden by the Church, scholars
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chose to em phasize th e A ristotelian aspects of cosmology. Intellectuals a n d
philosophers h elp ed to b rid g e th e doctrines of th e heavenly spheres w h ile h o n o rin g
C hristian concepts. O n e idea th a t gained acceptance was the im age of the P rim e
Mover (God) as the O ne w ho orchestrated the flux and flow of the potent celestial
influences that c o n d itio n e d the psychological, sp iritu a l and practical co n d itio n s of
His follow ers (C ornelius & Devereux, 1996; D u ra n t, 1926).
In spite of n ew theoretical perspectives, astrology was still not accep ted by the
Church. For most, its theories a n d concepts re m a in e d d u b io u s an d controversial. It
was theologian T hom as A quinas, w h o subm itted a theory th a t gained the atte n tio n
of the church fathers. H e suggested that a harm onious relationship existed b etw e en
the sovereignty of free w ill and the pow er sym bolized by the conditioning o f the
stars. A quinas asserted that stellar influences, as a n aspect of nature, could
nonetheless be su b su m e d by dedicatio n to o n e 's higher, spiritu al p ro m p tin g s a n d
overcom e their influences. W ith this, A quinas g reatly m itigated the an ta g o n ism
that form erly existed betw een the teachings of the Church a n d the verity of
astrology. His vision a n d philosophy set forth a coexistence of beliefs rem a in in g
th ro u g h the several centuries to follow and th o u g h it dim in ish ed the m e tap h y sical
essence of astrology, a t least, it allow ed for the s tu d y and practice of astrology
(McIntosh, 1969; P ark e r & Parker, 1982).
T h o u g h astrological schools continued to flourish th ro u g h o u t E urope,
inclu d in g M oham m edan Spain, its prim ary seat of learning w as in Italy. T h e Italian
universities of Milan, Bologna a n d P ad u a seriously em braced the evolving
scholarship offered th ro u g h the stu d y of astrology. The sp irit of this Italian
intellectual acceptance was hig h lig h ted in the w o r k of astrologer Guido B o n a tti's
Liber Astronom icus, in his docum entation of insights, based o n the fin d in g s of
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A rabic astrology a n d classical thinking (McIntosh, 1969; P ark er & Parker, 1982).
A strology's ad v a n ce d u rin g th e Renaissance
The stu d y o f astrology experienced a resu rg en ce d u r in g the Florentine
Renaissance of the 15th century, a p eriod o f creative brilliance th a t the p rece d in g
m edieval era h a d severely eclipsed. Europe w a s em erging, once again, fro m the
intellectual d a rk n e s s im posed b y C hristian orth o d o x y . The C h u rc h 's im p a ct had
been so great as to extinguish th e ideas a n d practices outside of its domain. It d id so
by u sin g religious heresy as a ch arg e that b o re serious consequences (G albreath in
T uckm an, 1986).
The Renaissance b ro u g h t a ray of lig h t th a t w a rm e d th e E uropean s p ir it and
re k in d le d the intellectual a n d artistic longings of society re p re sse d d u rin g the
p rev io u s period. A creative e n e rg y was e m erg in g w ith a c u ltu ra l revival o f
literatu re, art a n d philo so p h y . W hat is m ore, w ith th e spirit of ideas, new
technologies an d scientific b reak th ro u g h s w e re in th e m aking. The in v e n tio n of
p rin tin g m ade n ew literatu re a n d reprints of classical ideas m o re readily available. A
coinciding revival o f G reek a n d Rom an p h ilo so p h y w as s p u rre d . N eoplatonist
teachings w ere re g ain in g p o p u la rity am ong th e brillian t scholars a n d philosophers
of Florence (G albreath in T uckm an, 1986; M oore, 1982).
The w ealthy a n d p o w erfu l Italian aristocrat, Cosimo D e Medici, w as a n
em in en t p atron o f th e arts a n d sciences. H e s u p p o rte d the Florentine A cadem y and
m ost especially, th e p erso n he p erceived as its p re sid in g gen iu s, Marsilio Ficino
(1433-1499). Ficino, a physician, advanced th e research an d translations of Platonic
a n d H erm etic m anu scrip ts. H e s o u g h t to connect b o th the practical techniques of
the h u m a n experience w ith th o se related to psyche a n d soul. Ficino had a keen
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interest in th e G reeks' association o f music a n d th e celestial sp h e re , to th a t of
hu m an physiology a n d psychology (G albreath in Tuckm an, 1986; Moore, 1982).
Ficino tran slate d m any esoteric m anu scrip ts an d re p o p u la riz e d N eo platonist
teachings. H e refo rm u late d the arch ety p al m eanings of the p la n ets and th e ir
influences. As arch ety p al psychologist Noel C obb (1992) states in his review of
F icino's co n trib u tio n s
Ficino is [was], o f course, intensely concerned w ith th e q uestion of
a ttu n e m e n t to th e spectrum o f p la n eta ry influences, o r "ray s,"in o u r lives.
F o r Ficino all experienced p h en o m en a are referable to p la n eta ry deities. An
u n d e r s ta n d in g o f these sources, according to him, can h e lp u s differentiate
th e p o w ers th a t p la y in o u r lives, enabling us to en ter into a m eaningful and
creative ra p p o rt w ith them. (p. 165)
F icino's rev isioning of astrology m ade it ex trao rd in arily psychological for its
time. In his w o rk he reclaim ed the zo d iac as a m ythology of th e soul, a ca u ld ro n for
the p la n e ta ry w orkings o f the h u m a n archetypal im agination. Influenced b y the
p h ilo so p h y o f Plato, Ficino indicated th at the p la n e ts w ere m irro rs of the h u m a n
cond itio n a n d th a t the celestial d e itie s bore m etaphorical m ean in g . To h im the
Gods w e re n o t only m anifest astronom ically in th e Sun, M oon a n d planets, b u t also,
psychologically, in the phenom enological experience of the sensible w orld. It is
necessary to ste p back in time, to th e language th e Florentine Renaissance p erio d , in
o rd er to realize the d e p th of his inferences. Ju n g ia n psy ch o th erap ist Noel Cobb (in
Moore, 1992), explains:
Ficino u se d an en tire ly d iffe re n t language fo r the in n e r life... ra th e r th a n
re fe rrin g to love a n d anger as if these w e re sim ple circu lato ry m ovem ents of
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the psyche, like sq u irts of p lasm a o r adrenaline, he allu d e s to the realm s an d
pow ers of Venus, M ars, a n d o th e r p lan etary deities. H e sees the source of our
troubles a n d success n o t in instinct a n d conditioned responses b u t i n d e e p e r
factors represented b y the g ods an d goddesses, (p. 23)
Ficino also redeveloped m edical astrology, as d id his contem porary, Swiss
b o m P h ilip p u s Bombast v o n H ohenheim , la ter to be know n as Paracelsus.
Paracelsus w as a physician, w riter, chem ist a n d alchem ist w hose ideas w e re
ex tra o rd in a rily complex. H is qu est w as to im prove on the o rig in al correspondences
u se d in fin d in g m edical causes a n d treatm ents. These were b ased on the te n a n ts of
m edical and physiological astrology th a t relate the planets a n d signs to th e h u m a n
b o d y a n d its processes. A strology also considers planetary aspects and elem ents to
u n d e rsta n d physiological conditions a n d possible remedies. A ccording to
Renaissance scholar Robert G albreath (1986):
Paracelsus an d Paracelsians sa w the universe as animate, p ro fo u n d ly
interconnected th ro u g h sy m pathies an d correspondences of m icrocosm an d
macrocosm. This w o rld view en co u rag ed the search for precise rela tio n sh ip s
that w o u ld lead to th e discovery of m edicines th a t w ere applicable to
in d iv id u a l illnesses. I t also s u p p o rte d the view, in Paracelsus's application,
that C reation itself w a s a chemical process in w hich the m ysteriu m m agnum
(prim e m atter) w as se p a ra te d into the four [astrological] elem ents of earth ,
water, air, and fire. (p. 382)
As astrology gained influence in Italy, its prom inence increased in France, as
w ell. C atherine d e M edici's advisor, Michel d e N otre Dame, a Jew ish Frenchm an,
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later became know n as N ostradam us. This p h y sic ia n a n d astrologer became
ren o w n ed for his p rophetic vision a n d use of m etaphysics. In 1555 he pu b lish ed a
book of rhym ed prophecies titled C enturies. N o stra d a m u s g ain ed distinction for his
correct p rediction of the m anner of d e a th a n d d a t e for H enry II of France. H e
established e n d u rin g su p p o rt from th e Medicis a n d eventually served as physician-
astrologer for Charles DC (Brau, W eaver & E d m an d s, 1977; P arker & Parker, 1982).
The in cep tio n of m o d e m astrology
T he scientific revolution of the m iddle six te e n th century w edged a sep aratio n
b etw een astronom y a n d astrology. A Polish c h u rc h official a n d astronom er,
N icolaus Copernicus (1473-1543) p u b lish ed R evolutionibus Orbium Coelestim
(1543) th a t revived the ancient theory of A ristarch u s (300 B.C.). Copernicus
rein tro d u ce d the heliocentric theory, rejected the Ptolem aic w o rld view, a n d
p ro p o sed th a t the Sun, not the E arth w as at th e c e n ter of the solar system. The
effects of this complete shift in astronom ical p a ra d ig m s is discussed by the Parkers
(1982):
C opernicus w as w ell aw are of risking the w r a th of the C hurch and h a d
refrained from publication u n til he was o n his death-bed. His fears w ere w ell
founded, a n d as the im plications of C o p e rn ic u s' w ork became clear o v er the
next 50 years, the Church in d e e d proved hostile, (p.36)
T he court of the Inquisition w as a rep ressiv e force against new ideas th a t
countered the C hurch's theology a n d ideological perceptions. The Parkers (1982),
contem porary astrologers, lend in sig h t into the d a r k days of astrology in the
follow ing words:
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One s u p p o r te r of C opernicus, G iordano Bruno, w a s b u rn e d a t th e stake in
1600 for his persistence; a n d in 1663, alm ost a ce n tu ry after C opernicus, the
great G alileo w as forced finally to recant. It seem s th a t the C hurch, w hile
toleratin g sym bolic, p ro p h e tic forms of astrology, felt more d e e p ly th re a te n e d
by the n e w w ave of astronom ical thinkers, (p.36)
The w o r k o f C opernicus w a s a d v a n ce d by a D anish astronom er, Tycho Brahe
(1546-1642), a n d his stu d e n t, Johan Kepler, from G erm any. Brahe's observations
w ere m ade p r io r to the in v e n tio n of the telescope a n d he, by necessity, d e sig n e d his
o w n in stru m e n ts for m ak in g ste lla r observations. Brahe is acknow ledged for
refin in g the th e o ry of aspects (relevant d istan ce s betw een planets), a sy ste m th a t
p ro v id es in te rp re tiv e substan ce to the com plexity of astrological possibilities (Brau,
W eaver, & E d m a n d s , 1977; McIntosh, 1969).
Kepler, w h o w as a n astrologer, astro n o m er an d m athem atician, has been
n a m e d the "fa th e r of m o d e m astrology" (Bra, Weaver, & E dm ands, 1977, p.164). H e
th e o riz e d m ajor conventions re g a rd in g p la n e ta ry m otions a n d their effects on the
elliptical orbits of the planets as they tran sit the Sun. K ep ler's ideas w ere re g a rd e d as
m ystical because he d r e w fro m th e N eo p lato n ist tradition. H e was p a rtic u la rly
in sp ire d by th e p h ilo so p h y o f the P ythagoreans from w h ic h he d ev e lo p ed his,
Harmonices M u n d i. (Brau, W eaver & E d m u n d s, 1977, p.195).
Due to th e d y n am ic b reak th ro u g h s in m o d e m a stro n o m y d u r in g th e 16th a n d
17th centuries a n d th e em e rg in g values of rationalism , astrology as a cosm ology a n d
s tu d y of h u m a n n a tu re w as b e in g displaced by a n increased value on literalness.
T he symbolic inferences of astrology w ere b e in g eclipsed b y a greater v alu e a ttrib u te d
to astronom y as a tru e scientific m ethod, a ra tio n a l view a n d the positivistic
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p a r a d ig m of th e times. Nevertheless, astro lo g y w ith its rich sy m b o lism a n d reg ard
for th e in terrelatedness of psyche and cosm os rem a in ed v ibrant, k ep t alive by
intellectuals a n d philosophers w ho continued th eir q u ests for a d e e p e r
u n d e r s ta n d in g o f universe, its o rd e r a n d w holeness (Brau, W eaver & E dm u n d s,
1977; McIntosh, 1969).
T he p erio d of the 15th, 16th and 17th centuries w e re characterized by
conflicting social a n d religious attitudes to w a rd s astrology. A d vancem ents occurred
in le a rn in g an d science m ade b y great th in k e rs such as th e astrologers, Copernicus
a n d K epler, w hile a n equally astounding w av e of fear to o k h old of society, leading to
h y ste rical w itch h u n ts for astrological practitio n ers a n d th e like, w ho w e re blindly
p e rse c u te d for heresy to ch u rch doctrine a n d p ro m u lg a tio n of s p iritu a l ru in atio n
(M cIntosh, 1969; P arker & Parker, 1982).
In spite o f the social a n d religious m adness, a stro lo g y w as a b o u t to be
r e d e e m e d . A 17th century Italian, Benedictine m onk, P lac id u s de T itu s, came to the
fore. Placidus, a m athem atician an d astrologer, re v o lu tio n iz e d the z o d ia c a l house
system , th e basic structure a n d divisions of th e astrological wheel. H e form ulated
th e technique o f prim ary directions, a w a y in w hich the d ev e lo p in g p o te n tia ls of the
b ir th c h a rt evolves over the lifetime. This re u n ite d th e cycles of the E a r th and the
sta rs to th e cycles of an in d iv id u a l's life. P lacidus also crea ted a n ep h e m eris, w hich
w a s u se d for fin d in g planetary locations as w ell as o th e r astrological inform ation
(Brau, W eaver & Edm ands, 1977).
T he sam e period b ro u g h t to light th e w o rk of S ir Isaac N ew ton. H is book,
Principia Mathematica (1687), became the m o d el of the scientific ap p ro ac h .
N evertheless, N ew to n him self w as well g ro u n d e d in th e teaching of astro lo g y an d
h is scientific m in d w as d ra w n to alchemical ex perim entation. The P a rk e rs (1982)
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have sta ted , "In fact N ew to n 's o w n in q u iries in to th e h id d e n forces w h ic h shape
events o n a u n iv e rsa l scale w ere n o t w holly at o d d s w ith present-day researches in to
celestial harm onics. But the n e w rational s p ir it h a d no hesitation in d isc a rd in g
astrology" (p.37).
The 18th century a n d d isp a ra g em e n t of astrology
T he a d v e n t of the E nlightenm ent p u t a n intellectual m o rato riu m on s tu d y
a n d practice astrology because th is historical p erio d w as punctuated by th e
p hilosophy of rationalism , the th eo ry th at th e exercise of reason is the prim e source
of k n o w led g e a n d o f sp iritual tru th . With a ll o ther epistemological v ie w s eclipsed,
rationalism a n d its new philosophers em erg ed to em body the intellectual tren d a n d
collective force: D av id H um e, Jo h n Locke, Rene D escartes a n d George Berkely. As
McIntosh (1969) tells us:
T hey [these philosophers] w ere concerned prim arily w ith the process of
th in k in g itself and the re su lt of their lab o u rs was the forging o f n e w
intellectu al tools... The p e n d u lu m h a d s w u n g to the opposite extrem e from
th e religious d o gm atism o f the M id d le A ges an d now reason a n d com mon
sense h a d becom e the ca rd in a l virtues, (p.85)
As a result, it became necessary for th o se w ith interests in the occult sciences,
astrology a n d m etaphysics to g a th e r secretly to sh a re their ideas. Some of these
organizations b eg a n to transform the orig in al teachings, a n d to focus o n d e v e lo p in g
th eir occult o r m etaphysical view s. G roups su c h as the R osicrudans a n d
Freem asons fu rth e re d their m ission by ela b o ra tin g o n the ideals and valu es that
d r e w th e m together. In this w a y they assem bled to d ee p en th eir philosophies a n d
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continue th e ir stu d ies of the arcane. T he com m on th re a d am ong th e secret societies
a n d groups w as th eir d e s ire to explore the in n er regions and to a d h e re in th e ir
attraction to u n iversal concepts (McIntosh, 1969; G albreath in T uckm an, 1986).
This p erio d coincided w ith Sir W illiam H ersch el's discovery of the p la n e t
Uranus (1781). The discovery of this new ly sig h ted p la n e t u tterly shocked th e w orld
of astrology w hich w a s based on the principles of th e seven p la n ets. It also b ro u g h t
greater em phasis o n th e reliability o f astronom y as a tool th ro u g h w hich to perceive
reality. Scientific in stru m e n ts sig h ted U ranus a n d it w as scientific a d v a n ce m en t
th at w as challenging astrology's credibility. The authenticity of astrology w as once
again called into q u estio n (Brau, W eaver & E dm ands, 1977; P arker & P arker, 1982).
This occurrence of the discovery of U ranus p erp e tu a te d a tra n sfo rm a tio n in
the value o f w h a t astrology represented to h u m a n k in d , which w a s quickly evolving
into a sym bolic m e thodology for u n d e rs ta n d in g th e ex p anding n a tu re of th e h u m a n
consciousness. The m o d e m era, how ever, h ad n o t y e t fully cu ltiv a te d the v alu es of
hu m an p o tential th at w o u ld be e m p h asiz ed in anthropology, archeology,
com parative religious stu d ies, psychology a n d o th e r areas of th e h u m a n itie s
(Galbreath in T uckm an, 1986).
T h o u g h astrology w as notably absent in the 18th century, it b e g a n to reem erge
in the 19th century. D u rin g this p e rio d an increased interest in esoteric teachings
a n d mystical trad itio n s captivated th e interests of scholars an d artisans. W ith this
came the beginnings o f a revival of ancient teachings an d an in te re s t in com parative
studies (G albreath in Tuckm an, 1986; H ughes, 1980).
The resurgence of m etaphysical a n d m ystical tra d itio n s
Leading the w a y in this revival o f th e arcane a n d mystical w a s the assem blage
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of the T heosophical Society i n N e w York (1875). T heosophy, a 17th century Greek
te rm m e a n in g ,"d iv in e w isd o m ," illustrates th e g r o u p 's in te n tio n to reg ath er the
a n c ien t treasures of esoteric lite ra tu re a n d ideas. T h eosophists w e re interested in
m e tap h y sical teachings, E astern m ethods o f consciousness, com parative religions,
alch em y a n d astrology. They espoused a n enhanced a w a re n e ss of the relationships
b e tw e e n natu re a n d spirit, a n d encouraged all in d iv id u a ls to realize a direct
experience of th e d iv in e (C herry, 1996; T uckm an, 1986).
H elena B lavatsky (1831-1891) and H e n ry Steel O lcott (1832-1907), a n d others,
f o u n d e d the T heosophical Society. The o rg an iz atio n b ecam e th e m ost w idely
in flu e n tia l o rg a n iz a tio n for th e public p ro m o tio n of occult tra d itio n s since the
re su rg en c e of N eo p lato n ism (H erm eticism , G nosticism , astro lo g y a n d spiritu al
alchem y) d u r in g th e Florentine Renaissance. The T heosophical Society's objectives
w ere to com bat m aterialism in science a n d d o g m a tism in religion, to investigate
scientifically a n d m etaphysically th e laws o f th e cosmos, to d ev e lo p th e latent
p o w e rs o f h u m a n ity , to make k n o w n E astern religions a n d u ltim ately, to prom ote
u n iv e rs a l fellow ship (Cherry, 1996; G albreath in Tuckm an, 1986).
B lavatsky's successor, A n n ie Bessant, rev ered th e p rin cip les a n d potentials of
astrology. She felt th a t its cosm ology a n d sym bolism c o u ld serve to g u id e , educate
a n d in sp ire y o u n g people, as w ell as adults. A s le ad er o f the T heosophical Society,
B essant u se d h e r influence in p ro m o tin g the w orks a n d p h ilo s o p h y of m odern
astrology. Linked w ith the philosophical m essage an d w id e s p re a d affect of the
T heosophical Society, Besant a n d h er o rg a n iz a tio n w ere m a rk e d ly in stru m en tal in
the p o p u la riz a tio n a n d intellectual ad v a n ce m en t of astro lo g y (C herry, 1996;
G alb re a th in T uckm an, 1986; MacNeice, 1964).
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T he ex p a n sio n of m o d e m astro lo g y in W estern E u ro p e a n d the U n ite d States
In the 1890s, a n d w ith th e s u p p o r t of M a d am Blavatsky, B ritish astrologer
A la n Leo (1860-1917) (a p s e u d o n y m for W illiam F re d erick Allen), s ta rte d The
Astrologer's Magazine, la ter k n o w n as Modern Astrologer. Leo, a prolific w rite r a n d
a d e v o te d m em b er of th e T heosophical Society, p ro d u c e d a series o f p o p u la r
astrological texts m ak in g the p rin cip les of the horoscope a n d in te rp re ta tio n easily
accessible for the lay person. N evertheless, it w as n o t u n til the 1930s th at astrology
becam e m o re k n o w n to the p o p u la r cu ltu re th r o u g h th e publicatio n of horoscope
colum ns in v ario u s B ritish a n d A m erican n ew sp a p ers (Cherry, 1996; MacNeice,
1964).
T h o u g h astrology increasingly gain ed p o p u la rity th ro u g h jo u rn a lism w ith its
g e n e ra liz e d pred ictiv e articles, astrology as an in -d e p th , m etaphysical cosm ology
re m a in e d cloistered w ith in the in n e r circles of its intellectual discip les and stu d e n ts.
In E n g lan d , these serious th in k e rs le ctu red a n d d ia lo g u e d at the Theosophical
Society a n d a t the A strological L odge of the Society, a n organization fo u n d ed by
C harles E. O. C arter in 1920. T he "Lodge," largely com prised of intellectuals a n d
academ ics, d ev elo p ed course w o rk in astrology a n d a w a rd e d degrees in the subject.
Its q u a rte rly jo u rn al, A stro lo g y , contributed to the ex p ansion a n d exchange of
astrological fin d in g s a n d theories (Cherry, 1996; MacNeice, 1964).
Just p r io r to W orld W ar I a n d w ith the h orrors of H itler s p re a d in g , astrology,
w h ic h h a d b ee n fostered by the T heosophical Society in G erm any in 1884, took a
tu r n for th e w orse. T he T heosophical Society's G erm an publication originally titled ,
Prana, a n d la te r n am ed Astrologische Rundschau (th e n p u b lish ed in S w itzerland),
b e g a n to reflect radical racial view s. This negative tr e n d left a p e rm a n e n t scar o n
m a n y E u ro p e a n s' p erception o f th e Theosophical Society a n d of a stro lo g y in g e n e ra l
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(McIntosh, 1969).
H ow ever, the A m erican branch of th e T heosophical Society w as in stru m en tal
in fo rw ard in g astrological id e as w ithin the U nited States. In 1875 th ere w as a
renew ed in te re ste d in stu d ie s of the esoteric fu rth ered b y g ro u p s in terested in
gath erin g for its s tu d y a n d research. N ot since the d a y s o f the A m erican Freemasons
a n d other secret fraternities h a d the U nited States e x h ib ite d such a n attraction to
m etaphysical stu d ie s an d th e mysteries. A t tu r n of th e 20th ce n tu ry intellectual
fascination g re w for u n d e rs ta n d in g the m ean in g of sym bolism . T his became
ev id en t in m usic (Stravinsky) a n d w ith the beginnings o f abstract a r t movement.
T he intellectually elite fostered a resurgence o f ancient te ach in g a n d traditions such
as H erm eticism , C abalism a n d astrology as the new m ille n n iu m b r o u g h t forw ard a
renew ed se arch for personal a n d collective m eaning (C herry, 1996; G albreath in
T uckm an, 1986).
Two organizations cam e into being d u rin g this p e rio d that w ere based on
Rosicrucianism . These w ere the Rosicrucian Fellow ship, fo u n d e d in 1917 by a
form er s tu d e n t o f T heosophist Rudolf Steiner nam ed M ax H eindel. H e established
his fellow ship a t M o u n t Ecclesia, California. There w a s also The A ncient an d
Mystical O r d e r Rosae Cruis, founded in 1915 b y H. S pencer Lewis, h ea d q u artered a t
San Jose, C alifornia. Rosicrucianism was fo u n d e d on th e tenets of R o s e n k r e u tz
(1375-1484), the le g en d ary orig in ato r w hose principles firs t p o p u la riz e d in
pam p h lets circ u latin g in Kassel, G ermany (16L4-1615). R osenkreutz prom ulgated
the beliefs a n d practices of m etaphysical realities th a t in c lu d e d the stu d ie s an d
practices of N eo p lato n ist ideas, such as alchem y and astrology (H eindel, 1997;
McIntosh, 1969).
In 1908 Llew ellyn G eorge founded the Llew ellyn College of A strology in Los
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A ngeles, California. The sch o o l's m ission w a s to refo rm u late the language a n d
m eaning of astrology into co n tem p o rary te rm s a n d usefulness. In 1910 LLew ellyn
pu b lish ed his g ro u n d breaking teaching text o n astrology. The A to Z Horoscope
Maker and Delineator. He c o n tin u e d to p ro d u c e m any books a n d articles th a t
becam e invaluable to the the s tu d y of m o d e m astrology. O riginally n a m e d th e
N atio n al A strological A ssociation (1926) a n d la te r to be k n o w n as the A m erican
F ederation of Astrologers, L lew ellyn o rg an iz ed a society o f astrologers th a t to this
d a y continue to w a rd dev elo p in g the credibility of astrology in America (Llewellyn,
1910; McIntosh, 1969).
A t the ce n tu ry 's turn, a stro lo g y w as g a in in g en o rm o u s popu larity in the
U nited States an d W estern E urope. It w as p a r t of a renaissance of reem erg in g ideas
in art, literature a n d philosophy th a t d re w o n the ideals of hum anism a n d
spirituality. This w as a m etaphysical p arad ig m , one d epicted by the image of a
micro-macro cosmology (i.e. th e H erm etic a x io m 'a s above, so below 7), an
astrological cosmology, a view o f un iv ersality th a t progressively transform ations,
a d a p tin g to sp iritu al and cu ltu ra l needs (G albreath in T uckm an, 1986; H u ghes, 1980).
A t the d a w n of the 20th cen tu ry , w ith th e increase in m aterialistic v alu es and
the ever-present th reats of w o rld w ar, a vital se g m en t of society w as encouraged to
rek in d le the vital teachings of th e ancients, once again. T h eir hope was to re g a in the
d im in ish in g s p irit a n d values o f th e W estern tr a d itio n th a t w as being d em o lish e d
by the behem oth m achine of social m aterialism (G albreath in Tuckm an, 1986;
H ughes, 1980).
T he sp irit of the g reat return
T he years stretching across th e tu r n o f th e 19th cen tu ry to the b eg in n in g of the
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20th, reflects an in creasin g desire by a co u n ter-c u ltu re m o v em en t to express
spiritu al, utopian, a n d m etaphysical id eals th at w e re inexpressible in m aterialist
terms. T his g e n e ra tio n 's thinkers a n d artists tu r n e d to ideals, s u c h as m ysticism a n d
occultism (including astrological theories) in search o f altern ativ es a n d w ays to
express th e ir m istru st of m aterialist v a lu e s and appearances. T h is led to the
form ation of groups th a t w ere either religious o r p ararelig io u s in nature. In sp ite of
their differences, they all sh a re d c e rtain fu n d am e n tal beliefs. T h is w as
d e m o n stra te d by an in creased interest in the qu alitie s of inner life, sp iritu a l
consciousness, the q u e s t for the realization of w holeness and d is t r u s t in the
m aterial. Mystical a n d occult ideas a n d beliefs d iffe re d greatly fro m trad itio n al
religion, as esoteric o r arcane m aterial allo w ed for d ire c t access to the "source"
w ith o u t the n ee d for interm ediaries. T h is quest fo r p erso n a l consciousness also led
to an e n th u sia s m for p sy ch o th erap y as a m eans for k n o w in g o n eself o n d ifferen t
levels of aw areness (G albreath in T uckm an, 1986; H u g h e s, 1980).
Carl G u stav lung
In the decades fo llow ing the G re a t W ar (1914-1918) the w o r k of Swiss
psychologist Carl G u sta v Ju n g (1875-1961) came to light. Jung, orig in ally a s tu d e n t of
F re u d 's, w e n t o n to d e v e lo p his ow n id e a s th a t in co rp o rated m a n y E astern a n d
esoteric concepts. In h is investigation o f the psychological or in n e r terrain , Ju n g
came to recognize th e v a lu e of sym bolism an d its relatio n sh ip to ancient w isd o m
a n d teachings. He also came to u n d e rs ta n d the im portance of d re a m s, m yths and
images as psychic m a te ria l im bued w ith rich, sym bolic m eanings.
It is im p o rta n t to note th a t Ju n g 's ad v an cem en ts w ere d e v e lo p in g a t a
historical juncture, the b eg in n in g of th e 20th century. I n context to his tim e, J u n g 's
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w o rk w as u n p re c e d e n te d , as he in tr o d u c e d id e as countering the conventions o f his
d a y . Scholar Joan Von Stein sp e a k s to th e issue of Jung's advancem ents in an e ra
w h e re a n extrem e em p h asis o n ra tio n a l m aterialism h a d all b u t o b sc u re d the
creative v alu e of in tu itio n a n d sym bolism . W hat it d id n o t obscure, th e C hurch h a d
claim ed a n d den o u n ced . To th is epistem ological p red ic am e n t Von Stein (1996)
re sp o n d s by stating:
T h ro u g h his exegesis o f astro lo g ica l a n d alchem ical sym bolism Jung
reclaim ed id e as th a t w e re heretical to the C hurch, the 're m n a n ts of the
classical s p irit a n d classical feeling for n atu re w h ich could not be
ex term in ated a n d ev e n tu a lly fo u n d refuge in the M iddle Ages. As the
sp ir itu s m etallorum a n d th e astrological com ponents of d estiny, the old g o d s
of the planets lasted o u t m a n y a C h ristian century.' Jung believed that
astrology re tu rn s the conscious m in d to th e k n o w ledge of H e im a r n e n e , th e
belief in the in te rd e p e n d e n c e of ch aracter an d d e stin y w ith certain m om ent of
tim e, (p.vii)
T h o u g h J u n g 's a d v a n c e m e n t cam e o n the heels of a n era w h ere astrology a n d
m etap h y sics w ere in decline, he p u r s u e d th e ir stu d y to dev elo p his theories a n d to
voyage into the realm s of m etalevels of consciousness. Ju n g w as com pelled to
explore a n d m ap u n c h a rte d regions o f th e psyche and connect his realizations to a
u n iv e rs a l p a tte r n of w holeness.
Ju n g noticed ce rtain im ages, o r form s that a p p e a re d u niversally as stru ctu re s
of th e unconscious; these he re fe rre d to as the "archetypes." This concept of the
a rch ety p es w as d e riv e d from the classical w o rld , an d w as developed, fo r exam ple, in
P lato 's T heory of F orm s. P lato h e ld th a t th e essence of a th in g or concept is its
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u n d e rly in g form or id ea. This m atched Ju n g 's discoveries of the g re a t ancestral past,
a psychic reservoir of p o te n t im ages he called, the collective unconscious. It also
correlates w ith astro lo g y 's recognition of p red isp o sitio n s th at the celestial arch e ty p es
infer, as w ell as offering a w ay of u n d e rsta n d in g th e collective influences a ttrib u te d
to the o u te r planets (H opcke, 1989; Von Stein, 1996).
In John C larke's (1994) critical exam ination o f Ju n g 's in te re st in Eastern
thought, h e observes a n d parallels Ju n g 's u n d e rs ta n d in g of u n u s m undus (one
w orld) as a system atic correspondence betw een microcosmic a n d m acrocosmic
realities. T his organic h arm o n y , likened to the G reek concept of th e bond of
sym pathies, is in keep in g w ith Ju n g 's concepts a n d his cosmological view. C larke
states that:
He [Jung] noted, in astrology w h ere the m e an in g of in d iv id u a l h u m a n lives
a n d h u m a n acts is rela ted to m eanings sym bolized in the cosmos, and
m anifested at c e rta in crucial m om ents such as a t birth. It m u s t be
em p h asiz ed th a t su c h correspondences are n o t physical b u t symbolical in
k in d , they d e p e n d o n links of m ean in g th a t m u st be d e c ip h ered and r e a d like
a text, rath e r th a n observed and correlated w ith in causal law s. Indeed one
c o u ld describe th is as a n an th ro p o m o rp h ic m o d el for in effect it suggests th a t
the cosm os acts in w ays analogous to a h u m a n psyche in w h ic h various
aspects of a p erso n correlate in such a w ay th a t they can be re a d like a
text, o r like 'a legible o r u n d ersta n d ab le p ic tu re ' (CW11.973), a n d w here,
m oreover, a p a rtic u la r act or m om ent in an in d iv id u a l's life in some w a y
encapsulates a n d reflects the w hole of th a t p e rso n 's existence (p.100-101).
Jung7s regard for sym bols gifted astrology w ith a renew ed perception fro m the
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psychological perspective. H e u p ra is e d the significance th e sym bol a n d sym bolic
experience by perceiving th e sym bol as a means to u n ite the in n e r w orld w ith the
o u te r w o rld a n d visa versa. In o th e r w o rd s, he s a w the sym bol as b eing both
e m b o d ied in the image o r w o rd as w ell as p artic ip a tin g in unconscious psychic
reality. H e also saw th is crucial lin k o f the sym bol as b e in g one th a t is interpretable
in term s of psychological content. F rom the p o in t of astrological theory, this ca n be
v iew ed as th e in h eren t significance th a t astrological sy m b o lism represents in the
phenom enological s tu d y of the h u m a n psyche (W illoughby, 1993).
A pparently, Ju n g d i d research the sym bolism o f Sun a n d M oon and h o w
th e ir astrological placem ents reflected in h u m a n rela tio n sh ip s. H is thesis on
synchronicity is also co n sid ered one th a t validates th e astrological view that cosmos
a n d psyche correlate to one another. Ju n g 's in te re st in astrology is noted by au th o rs
Jean-Louis Brau, H elen W eaver a n d A lla n E d m an d s (1977):
Ju n g h ad considerable respect for astrology, w h ic h he sa id w as 'knocking a t
the doors of the universities fro m w hich it w as b an ish ed th ree h u n d re d years
ago.' H e cast horoscopes of h is patients a n d u s e d th em to h elp diagnos th e ir
problem s. He m a d e a statistical stu d y of th e relatio n sh ip s betw een the
horoscopes of m a rriag e p artners, w hich he describes in, Synchronicity: A n
A causal C onnecting Principle. (1955). (p. 160)
M any o f Jung's concepts are n o w established in o u r u n d e rs ta n d in g of the
psyche. O th er more controversial theories d e a lin g w ith the psychological
significance of such p h e n o m e n a as th e archetypes, astrology, alchem y, m ythology
a n d synchronicity are on ly n o w b e in g u n d e rsto o d for th e ir u n iv e rsa l im portance.
Jung le d the w a y to w a rd s th e discovery o f consciousness th ro u g h psychological
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correspondences, w h ile in te g ra tin g sym bolic a n d universal d im ensions. H e
p e rp e tu a te d a theory of h u m a n p o te n tia l th a t fo ste re d the im p o rta n ce of recognizing
the h u m a n experience as being a c o n tin u u m of sacred, an d in n e r connected
experiences. In these m anifold w a y s Ju n g e ith e r directly o r inferentially a ro u s e d an
interest, appreciation a n d re g a rd fo r astro lo g y 's significance as psychological,
m e tad im en sio n al th e o ry of h u m a n n a tu re (C am pbell, 1976; C la rk e ,1994; Schw artz-
Salant, 1995).
M arc E d m u n d Tones
A m eric an -b o m astro lo g er M arc E d m u n d Jones (1888-1980), like R u d h y a r, had
a n in te re st in the psychological a n d p h ilosophical potentials o f astrology. In fact, the
resp ected astrologer D ane R u d h y a r (1973) claim ed that, ' I t to o k th e com b in atio n of
M arc Jones ap p ro ach a n d of J u n g 's psychology...to m ake me re a liz e the p o ssibility of
u sin g astrology as a practical ap p lic a tio n (p.4). Jones' influence w as su b sta n tia l in
th e re fra m in g of m o d e m astrological ideas. Jones (1953) v a lu e d the in sig h t a n d
process afforded th ro u g h the c o n tem p latio n of sym bols. H is in -d e p th
u n d e rs ta n d in g of the symbolic, a rc h e ty p a l la n g u a g e of astrology is m ade e v id e n t in
the follow ing:
T he s u n is th e central b o d y of the solar system , and in horoscopic sym bolism
it is correspondingly the core of w h a te v e r m a y be b ro u g h t u n d e r an a ly sis or
fo u n d a t the forefront of atte n tio n . T he conscious in d iv id u a l sta n d o r exists
a t th e center, in respect to th e things th a t fulfill and illu m in a te o r else defeat
a n d destroy him , an d th e so la r orb d ra m a tiz e s this functio n in g of self-
centering. It becomes th e astrological in d ic atio n of in te g ra tio n , in te g rity and
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id entity. The id e a is expressed v ario u sly as will, ego o r p u re selfhood.
(pp. 49-50)
Jones w a s an in n o v a tiv e astro lo g er w h o developed a w holistic sy stem of
c h a rt in te rp retio n . He n o te d th e u n ified p a tte r n s or g estalts of in d iv id u a l
horoscopes a n d classified th e m accordingly. T hus, major arran g em en ts of planets
fo rm e d d istin c t te m p la tes im p ly in g c e rta in psychological a n d personal
characteristics, processes a n d types. For exam ple, if all n a ta l planets com prise one
single h em isp h ere Jones (1953) describ ed the p a tte rn as "b o w l type." T his he referre d
to as a d e m e a n o r of " fu n d a m e n ta l co ntainm ent... the d e v e lo p m e n t o f a d istinct
c o n trib u tio n of some so rt a n d also rev ea led is the exceptional degree of aw areness"
(p.119).
In re g a rd to Jones7 se v en p la n e ta ry p atterns, the sp la sh , bowl, bucket, b u n d le ,
locomotive, see-saw a n d sp la y , astrologers Rose L inem an a n d Rose P opelka (1984)
m ake th e se com m ents:
T he d istrib u tio n o f the p la n e ts a r o u n d the horoscope forms recognizable
p la n e ta ry p attern s o r pictures...A horoscope is classified according to its
sh a p in g , th a t is, ac c o rd in g to the p a tte rn th at the p la n e ts form w ith the
horoscope. S h ap in g is co n sid ered p a r t o f the overall picture...A ll horoscopes
fall into one of th e se v en categories describ ed be Jones. In some instances th e
p la n e ta ry p a tte rn m a y n o t b e clear-cut, b u t one category will fit m o re closely
th a n th e others, (p. 109)
Jones, w ho had a n a v id in te re st in occult philosophy, founded a s tu d y g ro u p
d e d ic a te d to the in v e stig a tio n a n d d e v e lo p m e n t of occult sources of k n ow ledge. In
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1923 the Sabian A ssem bly first g a th e re d to explore these m ysteries, p artic u larly the
visions of one of its m em bers, Elsie W heeler. Based o n Jones's earlier research into
sym bolic degrees dev elo p ed in 1898 by the W elsh seer, John Thom as (p e n name,
C h aru b el, The Degrees o f the Zodiac Symbolized), Jones proceeded in a n attem pt to
recreate symbols m ore relative to the tim es (Jones, 1953).
In 1925 a t Balboa Park in S an Diego, C alifornia, Marc Jones an d the gifted
clairv o y an t W heeler (a w om an c rip p le d by a rth ritis a n d confined to a wheelchair)
b eg a n th e ir project of envisioning im ages correlatin g to the degrees of the zodiac.
Jones recalls, "I used a series of b la n k cards o f a size p erm ittin g them to be shuffled
constantly, each of w hich was m a rk e d on th e back w ith a sig n a n d d egree, a n d with
360 to cover the zodiac. N either M iss W heeler n o r m yself ever knew w h a t degree
w as d e a lt w ith w h e n she described the p ictures she sa w w hich I w rote d o w n
h u rrie d ly as I selected th e p icture" (Jones in R u d h y ar, 1973, p.391).
These 360 im ages, w hich cam e to be k n o w n as the Sabian Symbols, w ere the
in sp ira tio n of a project d eveloped by Jones a n d his Sabian Assembly. Interpretations
of th e symbols are d etailed in his book, The Sabian Symbols in Astrology (1972).
R u d h y a r, also in trig u e d by them , re in te rp re te d th e ir m eanings as phases o f activity
in h is w ritin g of
Astrology o f Personality (1936) and later ag ain in A n Astrological
M a n d a la (1972).
D ane R u d h y ar
In the 1920's the art, com positional m u sic an d poetry of D ane R u d h y a r was
g a in in g notice. R udhyar, who w as originally from France, w as d eveloping ideas and
techniques that co u n tered the tr e n d s of neodassicalism , a tre n d to h im of
considerable redu n d an cy . Instead, R udhyar, w h o h a d become interested in
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T heosophical a n d the B a'hai religion, beg an to esp o u se a n e w vision. T his seed-
vision of R u d h y a r's b e h e ld the id e als of w o rld u n ity and a p la n e ta ry rebirth that
w o u ld tra n sfo rm the consciousness of the h u m a n spirit, of m o d e rn h u m a n ity
(Arguelles, 1975).
R udhyar, becom ing engaged in astrology, perceived its ancient sym bolism
a n d stru c tu re as a m eans for articulating th e rich n e ss of the m o d e rn spirit.
Influenced by th e s p irit of contem porary p sychology, he in te g ra te d his w o rld view
a n d astrology w ith personality theory. In 1936 R u d h y a r d e v e lo p e d these sem inal
ideas in The Astrology o f Personality.
In T h e T ra n sfo rm a tiv e V ision (1975). Jose A rguelles states: "R udhyar, along
w ith Marc E d m u n d Jones, must be looked u p o n as the ren ew e rs of astrology."
A rguelles, referencing th e intrapsychic q ualities o f the m a n d a la as the essence of
psy ch o sp iritu al m e a n in g claimed, "Such an im a g e is the m a n d a la as rediscovered by
Jung, the G reat W heel by Yeats, o r th e horoscope as conceived a n d used b y R u d h y a r
for reflecting the in h e re n t w holeness of an in d iv id u a l entity" (pp. 231-232).
R u d h y a r e x p re sse d his refo rm u latio n o f th e h o ro sco p e 's m eaning in
psychological a n d sp iritu a l terms in The A stro lo g y o f Personality (1936). H is
concepts w ere im b u ed , m uch like Ju n g 's, w ith m ystical an d arch e ty p al notions. He
em braced the ideals of wholeness a n d of p la n e ta ry consciousness while a p p ly in g
these principles to a n u n d e rsta n d in g o f the horoscope. R u d h y a r envisioned th e
natal chart as a g re a t m andala, as a sym bolic te m p la te for dynam ically conveying the
in teg ratio n o f in d iv id u a l and u n iversal energies. H is w o rk s e t forth a revised style
of astrological in te rp retatio n , one th a t m o v ed a w a y from th e ch arts superficial value
to one of d ee p psychological and sp iritu a l significance. Influenced by his frie n d sh ip
w ith T heosophist, Alice Bailey, R u d h y a r w as e n c o u ra g e d to p re s e n t his view s
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th r o u g h the publication of his w ritings. H is w ork u ltim a te ly becam e a sta n d a rd for
m o d e rn astrology.
In the following, R u d h y a r's (1936) philosophy o f w holeness c a n be
recognized:
W hat influences us is only the m o m e n t, a n d a b o v e all o u r f irs t m om ent of
selfhood. We can r e a d the characteristics of this m o m e n t b y in te rp re tin g th e
p attern constituted by th e celestial bo d ies s u r ro u n d in g the pla ce o f o ur b irth ;
this p a tte rn rep rese n ts th e visible stru c tu ra l p rojection of th e u n iv e rsa l
Whole, insofar as the W hole-of w h ic h w e are p art-co n cem s us. But no
m aterial celestial b o d y effects u s as a n in d iv id u al. W hat acts u p o n our
personality-body a n d psyche- is th e creative p o w e r o f the m o m e n t, (p. 475)
The im pact that R u d h y a r's ideas h av e h a d on the s tu d y of m o d e m astrology
has b e e n to greatly shift its p erce p tio n fro m a pseudoscience to one th a t em braces th e
m u ltip le dim ensions a n d influences of psychology, p h ilo so p h y a n d consciousness.
R u d h y a r related astrology as a sp iritu a l d iscipline and as a means for accessing b o th
the p erso n a l a n d the u n iv e rsa l qu alitie s th a t com prise in d iv id u a lity . In her
fo re w o rd to Greg Bogart7s book, Astrology and Spiritual Awakening (1994), Shelley
Jo rd a n makes these claim s re g a rd in g D a n e R udhyar,
D ane R udhyar could b e called th e C opernicus of astrology. Like C opernicus,
w ho stated th at th e S u n w as in th e cen ter of the so la r system , R u d h y a r
observed th a t it w as th e in d iv id u a l, n o t the p la n ets, th a t con tro l the
astrological b irth chart. H is p ersp e ctiv e radically challenged th e ancient
claims th at astrology could p re d ic t th e future, a n d th a t there w e re 'g o o d ' b ir th
charts an d Trad' b ir th charts. G ra d u ally , as a re s u lt of R u d h y a r's innovation,
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astro lo g y h a s b e e n extricating itself fro m its eons-old association w ith fo rtu n e-
telling. P articu larly d u r in g the astrological renaissance of th e p a s t three
d ecad es, astro lo g y has been rele asin g m ore a n d m ore the id e a of
p r e d e s tin a tio n from its g ro u p o f essential assum ptions, rep la cin g these
e rro n e o u s claim s w ith concepts o f holism , hum an ism , a n d d e p t h psychology.
(Jo rd an in B ogart, 1994, forew ord)
I affirm J o rd a n 's view s in re g a r d to D ane R u d h y a r a n d the tre m e n d o u s
c o n trib u tio n he m a d e in p ro v id in g a n ew vision of astrology, one th a t com pletely
o v e rtu rn e d th a t of th e past. H e lib erated astrology from the dregs of p o p u la r c u ltu re
a n d e le v a te d it to a n intellectual a n d sp iritu a l model of contem plative a n d a p p lie d
study. R u d h y a r's v ie w s w ere synchronistic w ith the Z eitgeist his tim e. A s a re su lt
he w as a b le to s p e a rh e a d a n ew consciousness reg ard in g the study, practice and
significance of astrology in W estern c u ltu re (Bogart, 1994).
T h e w orks a n d ideas of D ane R u d h y a r a n d Marc E d m u n d Jones se t into
m otion a n e w an d in s p ire d capacity for astrology to m eet the psychological and
cosm ological quest o f p o stm o d e rn th in k ers. C ontem porary astrology offers a
tran sfo rm a tiv e vision, a n a rch e ty p al v ie w in fu sed w ith th e alchem ical p rinciples
a n d psychological m e an in g s s u sta in e d o v er the centuries. Jung sp e a k s of this in h is
discussions on alchem y, saying:
H e [the chem ist w o rk in g on experim ents} experience{s] w as n a tu ra lly
unconscious o f th e fact experience h a d nothing to d o w ith m a tte r itself (th a t
is, m a tte r as w e k n o w it today). H e experienced his projection as a p ro p erty of
m a tte r ' b u t w h a t he w as in reality experiencing w a s his ow n unconscious. In
th is w a y he re c a p itu la te d the w h o le history of m a n 's know ledge o f nature. A s
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we all know , science began w ith the stars, an d m ankind discovered in them
the d o m in a n ts of the unconscious, the 'g o d s', as w ell as th e curious
psychological qualities of the z o d iac' a com plete projected theory of h u m a n
character. A strology is p rim o rd ia l experience sim ilar to alchem y. Such
projections repeat them selves w h en e v er m an tries to explore an em pty
darkness a n d involu n tarily fills it w ith living form , d u n g in Schwartz-Salant,
1995, p.81)
Dane R u d h y a r a n d M arc E d m u n d Jones w ere key figures in the p rom ulgation
a n d rein te rp retatio n of astro lo g y 's significance in m o d e m times. R udhyar se t forth
a n inspiring philosophical prem ise th a t m erged w ith psychological principles. Jones
developed the essential a n d overall p a tte rn s in the b irth chart a n d also d eveloped
th e psychic im plications th r o u g h his research w ith the Sabian Assembly. Since their
influence first m odified th e conception of astrology others have joined in the
research, developm ent a n d practice o f m erging the tw o fields, astrology and
psychology. T he follow ing is a selection of in d iv id u a ls w ho have, am ong others,
contributed to th e integral m odel; b rid g in g psychology a n d astrology: G arth A llen
(nom de plum e of D onald Bradley) (1955); Stephen A rroyo, (1975,1978,1989); Greg
Bogart, (1996); Ronald D avison (1963), F reda Edis (1995), Reinhold Ebertin (1940), Jeff
G reen (1985), Liz Greene (1976,1984,1987); Robert H a n d (1976,1981); Michael Meyer
(1974); Derek a n d Julia P ark er (1982); A lexander R uperti (1978); H o w ard Sasportas
(1989), Erin S u llivan (1992), Joan V on Stein,(1996).
S u m m a r y
In this ch a p te r I h a v e outlined astro lo g y 's history as it can be traced from its
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earliest origins to its present d a y significance. In its developm ent, a stro lo g y has
un d erg o n e significant changes a n d experienced endless tran sfo rm atio n s a t th e
w ith in our civilization. Yet astrology has su rv iv ed in sp ite of the e x tre m e
fluctuations of its p o p u la rity a n d practice. Likened to o th e r ancient tr u th s , astrology
h as m anaged to w ith sta n d th e tests of time, a n d w hat is m ore, to find itself
re k in d le d in the lig h t o f a n ew m illennium .
In the next c h a p te r I w ill be presen tin g my p h ilosophy of astrology as a m eans
for u n d e rsta n d in g the qualities of h u m a n personality. T h e content o f this follow ing
section will express h o w I u n d e rs ta n d astrology to be an epistem ological v iew of
h u m a n psychological experience. I w ill also develop specific p henom enological
concepts as I feel th e y serve to clarify how astrological sym bols relate to psyche.
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C h a p te r T h r e e
T h e M y t h s
A strology as a th e o ry of personality, ancient G re e k origins
A strology is based on ancient cosm ological sym bols th a t re p re se n t the
m e an in g s of the stars, planets a n d th e tw elve z o d ia c a l constellations i n p artic u lar.
The re g u la r a n d cyclical presence o f sky p h e n o m e n a w as th e basis o f narrativ es a n d
im ages p o rtra y in g the h u m a n experience. T h e e a rlie st people relied on n atu re a n d
h er forces for th e ir absolute sustenance a n d su rv iv a l. Looking h e a v en w ard w as
cause for d e v e lo p in g correlations b etw e en th e celestial a n d te rre stria l a n d for
m a k in g sense of this observable relationship.
T he constellations, Sun, M oon, and tr a n s itin g p lanets p r o v id e d a n u n fa ilin g
reg u la rity of seasonal patterns a n d phases. Because o f their rh y th m ic fixity, they
n atu ra lly becam e the backdrop for tribal, c u ltu ra l a n d societal m yths. As organic
p h en o m en a th e skies became prim a m ateria for th e psychological a n d arch e ty p al
realities linking cosmos a n d psyche. Geoffrey C ornelius a n d P au l D evereux (1996)
in th e ir in v e stig a tio n of m y th an d th e skies, c o n c u r th a t Ju n g d e d u c e d this
u n d o u b ta b le rela tio n sh ip , reiterating Ju n g 's fin d in g s by stating:
H e [Jung] in te rp rets the sym bolism assig n ed to the stars a n d p lanets as a
re sid u e of th e collective unconscious, a p a rt o f th e m in d th a t re sp o n d s to certain
b u ilt-in u n iversal sym bols, or archetypes. S ym bol system s such as astrology a n d
alchem y enable us to create a lan g u ag e of the s o u l's journey ...The circle of the
tw elvefold zo d iac constitutes {such} a m a n d a la [E astern m e d ita tio n sym bol of
balance a n d w holeness], a n d Jung b elieved th a t th e tw elve ch aracter types dep icted
in the signs, to g e th er w ith the d y n am ic a ttrib u te s o f th e se v en tra d itio n a l pla n ets
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bringing m ovem ent a n d change into th e picture, m a d e astrology 'th e psychology of
a n tiq u ity / (Cornelius & Devereux, 1996, p.53)
Stellar cosmology became the source for m a n y ancient c u ltu ra l beliefs a n d
traditions. T he rh y th m s a n d appearances of stars, planets a n d constellations w ere
crucial to everyday, practical m atters such as h u n tin g , gathering, p la n tin g a n d
sow ing. B ut perh ap s, m ore im p o rta n tly , they im b u e d h u m a n ity w ith a s p iritu a l
reverence for the w o n d e r of the universal. Celestial sagas c o n tin u ally reclaim ed
peoples' connection w ith the n a tu ra l w o rld and th e in te rre la tio n sh ip betw e en earth
a n d sky (Campbell, 1972; Fontana, 1993).
In his historical overview of astrology, C hristopher M cIntosh (1969) lays
claim to th e significance a n d legacy of star myths. From his research, M cIntosh finds
the origins o f astrology to be ensconced in the m eanings a ttrib u te d to the signs an d
planets. A ccording to his stu d y , astrology and skylore has long b e e n a prim ary
resource for people's u n d e rs ta n d in g a n d beliefs.
McIntosh (1969) states,
M yths w oven a r o u n d the celestial bodies a re p a rt of th e folklore of all nations
a n d e n te r into all the g reat religions of the w orld. Any s tu d y of the s ta r cults
a n d astrological system s of the m ore highly d eveloped civilizations m u s t
th e re fo re begin w ith an exam ination of the fu n d a m e n ta l reverence fo r the
h eavens w hich is the com m on heritage of all societies" ( p .l.)
In W estern civilization the tw elv e zodiacal signs w ere a sc rib e d their nam es
a n d m ean in g s from th e tw elve zo d iacal constellations, w hich a re one a n d th e same,
nam ely; A ries, T aurus, G em ini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius,
Capricorn, A q u ariu s a n d Pisces. M o d e m zodiacal signs are n o lo n g e r equiv alen t to
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the constellations a fte r which they w ere o rig in ally nam ed. They are sym bolic
rep resentations of the constellations rather th a n literal references to th eir actual
astronom ical locations.
A ncient stories explained the dilem m a o f the h u m a n experience in c lu d in g
the intricacies of personal a n d societal relationships. M any originated from the
ban d s o f sta r p a tte rn s encircling the heavens. T heir visible w onder, w ith orbiting
cycles o f reg u la r o r unexpected appearances, in sp ire d people to create lavish tales.
T h ro u g h these stories the tensions an d resolutions betw een m ortals a n d gods w ere
p o rtra y e d across the starry m a n tel of the firm am ent. The astrological archetypes
p ro m u lg a te d a rich legacy of u n iversal u n d e rs ta n d in g th a t confirm ed h u m a n k in d 's
relationship to n a tu re (Davidson, 1963; M cIntosh, 1969; Sasportas, 1989; Sax,1995).
The G reek depictions of th e characters a n d situations com prising the
constellations are m ost relevant a n d fam iliar to th e W estern tradition. But they are
n o t lim ited to this legacy alone. Star m yths h av e been found cross-culturally,
com ing from civilizations that p re d a te the G reeks. The ancient M iddle East
co n trib u ted richly to a n u n d e rsta n d in g of th e astrological archetypes as w e have
come to know them . Cornelius a n d D evereux (1996) substantiated this w h e n they
claim ed:
The im ages th a t we ascribe to the constellations, w ell-know n th ro u g h the
centuries to m ariners, astronom ers a n d farm ers, took shape in the first
civilizations o f the M iddle East w ith influences also from In d ia a n d Egypt.
F u rth e r a d ju stm e n t to th e dramatis personae w ere m ade by the ancient
Greeks. H ow ever, the o rig in al M esopotam ian concept of th e heavens can
often be d iscerned b e h in d th e fam iliar G reek stories of heroes, heroines an d
m onsters, (p.52)
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T he c o m p e n d iu m of m yths th a t follow are those th a t p rin c ip a lly capture the
psychological qualities a n d characteristics th a t are expressive of the astrological
archetypes. T h o u g h in n u m e ra b le celestial m y th s exist in the w o r l d 's cultures these
serve to express the n a tu re o f the astrological archetypes as they a re m o st familiar to
o u r o w n culture.
A ries the ram
The essence of the A ries archetype is c a p tu red in the saga o f th e ram w ith the
g o ld e n fleece, a tale of innocence and bravery. This ancient G reek m y th begins w ith
a k in g n am ed A tham as, r u le r of the la n d of Croneus. H e h ad b o th a so n and
d a u g h te r from his bride, N ephele. T heir son w as n am ed Phrixus, th e ir daughter,
H elle (Graves, 1995; G u ira n d , 1959; Sharm an-Burke & Greene, 1986).
In tim e, A tham as g rew tired of his wife, N ephele, a n d b e g a n to w ith d ra w his
in terest in her. E ventually h e sent her aw ay d u e to his desire to m a rr y Ino. Ino,
w ho becam e his second w ife, w as a princess of Thebes. T ogether th e couple
p a re n te d tw o fine sons. T h o u g h A tham as a n d Ino h a d their c h ild re n , Ino became
obsessed over h e r h u sb a n d 's children, Phrixus a n d Helle. She g r e w increasingly
fearful th a t they w o u ld som eday come to u su rp p o w e r from h e r o w n sons; that her
c h ild re n w o u ld come u n d e r their pow er, a n d th a t h er ste p -c h ild re n w o u ld gain all
of the royal privilege. Ino b eg a n conjuring a p la n for the dem ise o f P h rix u s and
H elle (Graves, 1995; G u iran d , 1959; Katz, 1998; Sharm an-Burke & G reene, 1986).
The su rv iv al of the kin g d o m w as contingent o n a n a b u n d a n c e o f harvested
corn. It w as a p rim a ry source for the people's yearly sustenance. A s a n act of
treachery, Ino conspired to r u in the crops by secretly h av in g the c o m se e d s roasted
p rio r to their planting. As a resu lt of h er treachery, the co m fields w a s te d away
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b e a rin g no crops w hatsoever. U nsu sp ectin g of Ino's m isdeeds, h e r royal m inistry
sent fo rth a false oracle blam ing P hrixus a n d H elle as the cause for the ill fated
fam ine. T h e ir father, King A tham as, in s p ite of his personal a n g u ish o v er th e
accusation, w as forced to subm it to the d ictates of his office. H e agreed m ost
relu ctan tly , that, for the sake of h is people, h is o w n children w ere to be sacrificed.
H e h o p e d th a t the h ig h price of h is sacrifice w o u ld certainly satisfy the g o d s a n d that
his cro p s w o u ld consequently p ro s p e r a b u n d a n tly (Graves 1995; G uirand, 1959;
S harm an -B u rk e & G reene, 1986).
T o p ro tect h er children, N ephele sen t fo rth a magical ra m to sa fe g u ard them.
This ra m , w h ich becam e associated w ith the constellation A ries, w as a gift to her
from th e g re a t god Zeus. As an em issary for th e pow erful g o d , th e ram w as im bued
w ith u n u s u a l skills a n d powers. H is ra d ia n t g o ld e n fleece w as a sym bol of his
u n d a u n te d sp irit a n d he was em p o w e re d to b rav ely com bat evil. As a se rv a n t to
N ep h e le, he w as d isp e n se d to aid a n d p ro tec t h e r tw o children, Phrixus a n d Helle
(Bulfinch, 1979; G raves, 1955; Sharm an-B urke & Greene, 1986).
As they w ere aw aiting th e ir execution, th e ram su d d e n ly a p p e ared a n d freed
the c h ild re n from th e ir shackles. T he m agical g o ld e n ram h a s te n e d them to climb
up on his back a n d g ra b hold of his golden fleece. They s p ra n g into the air rid in g the
ram a s h e le a p e d across the w aters of the A e g e a n Sea. Helle, in spite of h e r valiant
efforts to h a n g on, tu m b led off the anim al's b a c k a n d fell to h e r d e a th before th e
jo u rn ey s en d , at H ellesponte. P h rixus s u r v iv e d the escape, th a n k s to the g o ld e n
ram. T h e y o u n g prince lived on a n d ev e n tu ally reigned as king. In g ra titu d e to
Zeus, P h rix u s m ade a holy sacrifice of the g o ld e n ra m to h o n o r h is courage in
sav in g h im , a n d for assu rin g h im his rig h tfu l ru le rsh ip . H e h u n g the g lorious
g o ld e n fleece in the skies to exalt the courageous ram , and in d o in g so gave
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heavenly m eaning to th e constellation, A ries (Graves, 1955; G u ira n d , 1959; Katz,
1998; Sharm an-Burke & G reene, 1986).
From the ancients the im age of the golden fleece conveys b o th the innocence
of the c h ild re n and the co u rag e of the ram ; 'th e lam b a n d the r a m / T he Aries saga
conveys the idea of fire in its p rim al form (the g o ld en fleece); th e renew al of life an d
new beginnings; the s p ir it of sacrifice; initiation a n d em ergence; th e q u est for
survival (Graves, 1955; G u iran d , 1959; Katz, 1998; S harm an-B urke, 1986).
T aurus th e bull
The m any v irtu e s a n d vices of the astrological sig n T a u ru s a re illustrated in
the Greek m y th of Z eus a n d E uropa. T he saga portrays the qu alitie s of T aurus such
as beauty, strength, persev eran ce a n d love. The deleterious traits become e v id e n t
w h en T a u ru s succum bs to m aterial indulgence a n d physical passion. These
negative inclinations a re the root causes of T aurus' regrettable self undoing (Ashley,
1994; Bulfinch, 1979).
The go d Zeus, u n faith fu l h u sb a n d of Hera, w as d riv e n by his desire for love
a n d lust. H e sought o u t lovers th ro u g h o u t the cosmos to satiate his physical needs.
T hough his wife, the g o d d e s s H era, was aw are of his cheating, sh e could not restrain
him from se ducing o th e r w om en. Zeus, a god w ith o u t discretion, h a d a liking for
chaste virgins a n d for tric k in g w ives aw ay from th e ir h u sb a n d s. In perform ing his
seductions h e w o u ld sh a p e -sh ift into the form of anim als a n d b eg u ile the females
into intercourse (Bulfinch, 1979; Graves, 1955; Katz, 1998; M orford & Lenardon,
1971).
E uropa, the only d a u g h te r of A genor, a son by Poseidon, w as a n innocent girl.
Z eus saw h e r an d fell m a d ly in love. He became entranced by h e r w ould-be favors
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a n d let his am orous fantasies ru n w ild . Zeus sp ie d on her, secretly observing h er
beauty a n d susceptibility. H e noticed h er daily w alks to the shore to join her
com panions in play. Z eus relished h e r laughter a n d her movem ents. He w atch ed
E uropa a s she played h id e a n d seek w hile tending to h er father's h erd of fine cattle
(Bulfinch, 1979; Graves, 1955; Katz, 1998; Morford & Lenardon, 1971).
Z eus grew increasingly set on h e r abduction. To trick h er he transform ed
him self into a great b u ll a n d placed him self am ong her fathers herd. To attract her,
he a d o rn e d himself in a snow -w hite coat w ith a black streak ru n n in g between tw o
jewel like horns. In d o in g this he sto o d out from the herd. W hen she saw the b u ll
E uropa felt im m ediately attracted to th e handsom e beast. She began to tease h im by
frolicking ab o u t and q u ite innocently engaging his attention. Europa was disarm ed
by the b u ll's rem arkably gentle natu re. H er fears o f his enorm ous size were
overcom e by his seem ingly docile a n d loving tem peram ent (Graves, 1955; M orford
& L enardon, 1971)..
F ooled b y Zeus' disguise, E u ro p a w ould d ra p e garlands over his horns a n d
place flow ers between his lips. She loved to stroke his w arm coat an d goad him
along w ith an olive branch. Eventually, in finding h im so rare a n d harmless, she
perched herself atop his back for a rid e. With delig h t in feeling h er straddle him,
Zeus, in the form of the bull, lead the naive E uropa d o w n to the w aters edge (Bell,
1991; Bulfinch, 1979; G raves, 1955; Katz, 1998).
A t the coastal shore, Zeus th r u s t himself a n d E uropa into the foamy tides an d
then sw a m o u t further, into the deep sw ells of the ocean. Clinging for her life,
E uropa feverously em braced the b u ll as he sw ept h e r away. One h a n d clung to his
horn, w h ile the other h e ld tight to h e r flow er basket. A t last, upon reaching the
d istan t sh o re of C retan G ortyna, the deceitful god becam e a n eagle. W ith the m ig h t
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o f a b ird of p re y he voraciously to o k the m a id e n a n d d iv e ste d her of h e r innocence.
R avaged by Z eus, a n d te th e re d to his d o m in a tio n , E u ro p a bore him th re e sons (Bell,
1991; Graves, 1955; Katz, 1998).
This m y th , likely to have b ee n d e riv e d fro m the pre-H ellenic fertility rite s of
th e priestess, p ictures th e S un-bull, o r constellation, T aurus. The astrological
archetype d r a w s from m any of the attributes conveyed in E u ro p a 's story. T a u ru s '
affiliation w ith th e p la n e t V enus in tro d u ce s elem ents of love an d attra ctio n ; b ea u ty
a n d innocence; earthiness a n d n a tu re ; the exp ressed qualities of E uropa. Z eu s te n d s
to po rtray th e m ore a d v e rs e qualities associated w ith T au ru s, licentiousness, stro n g
sexual m otivations, th a t lack restrain t; a n d possessiveness. N evertheless, Z eus, by
v irtu e of his in dom itable d ete rm in a tio n , d em o n strate s h is ability to g iv e fo rm to his
desires; to th e fecundity o f his im agination; a n d the potency of his life p e r p e tu a tin g
seed (Graves, 1955; Katz, 1998).
G em ini the tw in s
The constellation G em ini rep rese n ts th e tale of the y o u n g G reek b rothers,
C astor and Polydeuces, tw in s w h o w ere in se p arab le to one another. T h ey w ere
hatched from th e fertile eggs of Leda a n d Zeus. The god h a d tricked th e ir m o th e r by
assum ing the form of a m agnificent sw an in o r d e r to seduce h e r (Bulfinch, 1979;
Graves, 1955; M orford & L enardon, 1971).
The tw in s w ere le g en d ary in th e ir a d v e n tu re rs a n d conquests. C a sto r w as
acclaimed as a so ld ier a n d horsem an; P olydeuces as an ath lete an d boxer. Both w ere
w in n ers of th e G reek O lym pic trials; d a sh in g a n d virile, the epitom e of th e ru g g e d ,
S p artan man. C astor a n d P olydeuces becam e A rgo n au ts a n d set off w ith o th e r b rav e
w arrio rs accom panying Ja son o n q u ests to experience a d v e n tu re s in th e w o rld
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(Bulfinch, 1979; G raves, 1955; Morford & Lenardon, 1971).
T he tw ins w ere y o u n g w arriors w h o sought b attle s a n d heroic deeds. T hey
fo u g h t a n e x te n d e d riv alry w ith Theseus o f Attica w h o h a d a b d u c te d their sister,
H elen, a n d h a d exiled h e r to Athens. T he brothers p lo tte d a n d w h e n h e r captor
T heseus left to abscond ad d itio n a l wives. Castor a n d P olydeuces su rp rise d the city
a n d rescued H elen. It w as th ro u g h such conquests th a t the tw in s gain ed fame a n d
w e re ad v a n c e d to th e sta tu s of knights (Bell, 1991; Bulfinch, 1979; Graves, 1955;
M orford & L en ard o n , 1971).
As d a r k fate w o u ld have it, in a fam ily q u arrel o v e r the d iv isio n of raid e d
cattle, C astor w as d e a lt a m ortal blow by his rival cousin, the Leucippidae, Idas.
P olydeuces im m ed ia tely h asten e d to av en g e his b r o th e r a n d took u p arm s ag a in st
Idas. Z eus w itn e ssed this tragic battle a n d im m ediately in te rv e n ed on the side o f his
son, Polydeuces. T he O ly m p ia n god un leash ed his v io le n t th u n d e rb o lt tow ards Id as
w h o w as stru c k d e a d from its im pact (Graves, 1955; M orford & L enardon, 1971).
A s Castor lay d y in g , Polydeuces beseeched the g o d s to take his life as they h a d
his b ro th ers'. Z eus re sp o n d e d by offering Polydeuces a difficult choice. One, th a t
C astors d e a th w o u ld serve to im m ortalize Polydeuces' w ho w o u ld be deem ed w ith
etern al life; o r tw o, th at the brothers d iv id e eternity d a y for day, sp littin g their tim e
to g e th er in d iv id e d w o rld s; on O lym pus a n d in H ades. Polydeuces chose the la tte r
a n d thus, the tw in s w e re u n ite d forever. H e claim ed to Z eus th a t he could n ev e r
b e a r s e p a ra tio n fro m his b ro th er, not in th is life or th e next, not in heaven or in hell
(Graves, 1955; G u iran d , 1959).
Z eus, w is h in g to m ake a m em orial of their u n a n im ity , called them the
T w i n s ' a n d placed th e m to g e th er in the stars. The m y th of th e D ioscuri captures th e
a w a re n e ss of re la tio n sh ip th a t Gemini im plies; the in te rc o n n ec ted n e ss of siblings
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a n d attachm ents to p rim ary relationships; th e ir physical a n d m ental agility to g et
th em in a n d o u t of situations; a n d the quality o f y o uthfulness th a t seemingly defies
time. The m y th also accentuates the tw in 's im patience, restlessness and lack of good
ju d g e m e n t by eng ag in g in controversies; the n e e d to m ake conscientious decisions
d u e to the e n d u rin g results they m ay engender. The tw ins, above all, dem onstrate
love for all aspects of o n e's self, including th o se w hich are m irro re d through o u r
a ttac h m en t to others (D avison,1963; M orford a n d L enardon, 1971).
Cancer the crab
This G reek m y th of the C rab begins w ith the b irth of the child, Heracles. He
w as b o m the son of Z eus a n d A lcm ene, a n o th e r b eautiful m a tro n hoodw inked and
rav ish e d by Zeus. Because Z eus h a d fathered Heracles, his son became an actual
h e ir to the O lym pian hierarchy; b u t in this th e re w as a rub. He w as not the offspring
of Zeus' true wife, H era, and a lth o u g h he is n a m e d for h er ('glory to H era') his b irth
w as a n insult to h e r a n d a th rea t to h er ch ild re n 's b irth rig h t (Graves, 1955).
W hen H era realized th at H eracles was b o m she sm o ld ered w ith rage a n d
vow ed the d e a th of h er h u s b a n d 's bastard son. She fum ed over Z eus' deceitful and
licentious behavior an d w as o u tra g e d that h e r h u sb a n d h a d so betrayed his family.
H era began to plot the dem ise of H eracles by se n d in g serpents to his cradle side
h o p in g they w o u ld strangle or p o iso n him. B ut H eracles' form idable pow er w as
there even in infancy a n d it w as he w ho stra n g le d the m onsters th a t had come to
an n ih ilate him (Graves, 1955; G u ira n d , 1959; Katz, 1998).
A lth o u g h H eracles came into m anhood p e rfo rm in g m any heroic d eeds, n o t
all of his actions w ere beneficent. It w as said th a t he, u n d e r a spell beset by vengeful
H era, m u rd e re d his wife, M egara, a n d their th re e children. Follow ing the dictates of
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redem ption, H eracles was sentenced to p erfo rm the Twelve Labors. If he could
fulfill these h arro w in g challenges, im m ortality w o u ld be his rew ard (G raves, 1955;
G uirand, 1959).
As the M oirae w o u ld have it, H eracles, h aving in his veins the p o w ers of th e
gods, m anaged to transform his labors of repentance into glories. This se rv e d only
to infuriate H era, further. She so u g h t to w orsen an d complicate the h ero 's tasks so
th at he w ou ld n o t live, let alone enjoy his redem ption. H er p la n was to d istra c t
H eracles w hile he w restled the venom ous a n d m ulti-h ead ed serpent, the L e m a e a n
H y d ra . To im plem ent her scheme, H e ra en tre ate d the devoted service of th e
crayfish, Carcinus. This giant crustacean, later renam ed the Crab, was re a d y to
d efen d his g oddess, the m other of O lym pus. Carcinus, capitalizing on H eracles
existing difficulties, w ould serve to increase the treacherousness of H eracles' task in
su b sum ing the hideous serpent, the H y d ra . (Bulfinch, 1979; Graves, 1955; G uirand,
1959).
As Heracles battled the serpent, the Crab proceeded to confound the hero's
obstacles. C arcinus drew on the stre n g th of his com m itm ent to Hera. P u ttin g his life
a t stake, the C rab d id all he could to p ro tect an d defend the O lym pian fam ily line; to
serve in safeguarding H era's interests. The Crab aggressively opposed H eracles by
contributing m u c h havoc to his already difficult mission. H e resolutely clenched,
claw ed and threatened H eracles' attem pts to strike back at the H ydra. The Crab
p recipitated a dangerous distraction fo r H eracles to overcome (Bulfinch, 1979;
Graves, 1955; G uirand, 1959; Katz, 1998).
It was destiny's hand th a t finally slay the Lem aean H y d ra through Heracles
efforts. The C rab gave of his life to d efea t his q u ee n 's enemy; dying in the frenzied
battle. To h o nor the great efforts of th e Crab a n d his loyalty to the goddess a n d her
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family's sovereignty, he w as o rd ered by Hera to be placed by Prosym ne (her
h an d m aid e n ) so th a t he w o u ld be eternally h o n o re d in the s ta rr y m antel of the
heavens (Graves, 1955; Katz, 1998).
T he C ancer a rc h e ty p e is linked w ith the concepts of fam ily, hom e a n d
ancestral bonds. A n d , as in the m yth, is a d e fe n d e r a n d p ro te c to r sustaining
tradition. T he sig n is associated w ith p are n tin g (m ost especially the m o th erin g
principle) a n d the psychological im p etu s to p ro te c t o n e's o w n (family, clan, tribe,
nation, etc.). O th er q u alities den o ted by Cancer a re in d e p e n d e n c e of spirit, calmness,
clarity of vision a n d d e p e n d ab ility . Its motive is e ith er resp o n siv e or reactive,
retentive o r s u r re n d e r in g (Cornelius & Devereux, 1996; G raves, 1955; G u iran d , 1959;
Katz 1998).
Leo th e lion
H eracles' first o f T w elve Labors was to overcom e the N e m e a n Lion. H e was
com m anded to kill a n d th e n flay this g ia n t king of beasts in o r d e r to m eet the
conditions o f his repentance. This w as ord ered b y his taskm aster, Eurystheus,
H eracles' cousin. T h e N em e an Lion w as the m ost ferocious b e a st to roam the land.
H e posed a te rrify in g th re a t to to every person a n d every village. H is im m ensity
a n d fierceness m ad e h im a n overw helm ingly d a n g e ro u s m enace; a p erilo u s
p red ato r sta lk in g th e livestock; rav ag in g the country sid e. A ll h a d reason to fear
him, even th e m ighty H eracles (Katz, 1998; M orford & L en ard o n , 1971).
A tte m p ts to p ierce th e N em ean Lion's h id e h a d p ro v e n futile an d f ra u g h t
w ith d an g e r. His p e lt w as so thick a n d im penetrable th at n o th in g could slash
th ro u g h it. Every w e a p o n h a d failed, even those m a d e of iro n , bronze an d sh a rp
stone. I t se em e d th a t n o th in g could sto p this frig h te n in g c re a tu re form consum ing
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his prey (Bulfinch, 1979; G raves, 1955)
Heracles took to th e ta sk o f finding th e Lion. He sta lk e d th e beast relentlessly
in the valleys and hillsides; a n d in all lands th a t w ere k n o w n to be the Lion's
territory. For days a n d m o n th s o n end he p e rse v ered until, a t last, he fo u n d his
tracks o n M ount T retus. A ll th e w h ile he w a s h u n tin g the Lion, H eracles devising a
p la n for the kill. H is idea w as to su rp rise the unsuspecting an im a l a n d slay him
instantly. Eventually, H eracles unnoticed, s p ie d th e N em ean ju s t o u tsid e of his lair.
T he beast w as busy licking his ch o p s w ith fre sh blood; g ro o m in g his m ane w ith th e
delicious p rid e of a recent kill. O n seeing th is, H eracles to o k re a d y aim. W ith
s h a rp e n e d arrow s a n d ta u n t b o w , he shot a t th e Lion's h e a rt w ith precision and
force. Alas, w hen th e arro w s re a c h e d the L ion's b ro a d chest th e y failed, unable to
p en e trate the an im al's thick p elt. The hero instantaneously reach ed for his m ighty
sw o rd a n d lunged fo rw a rd to a tta c k the Lion. But, alas, H eracles efforts w ere to no
avail, leaving the lio n w ith n o t so m uch as a gash. Finally, th e hero reached for his
m ighty club to batter the beast to death. But again, the assau lt failed, a n d the
ferocious beast had n o t so m u c h as a bruise fro m H eracles' a tte m p ts to d estroy him
(Bulfinch, 1979; Graves, 1995; K atz, 1998).
As a final effort, H eracles lu n g e d to w a rd s the anim al w ith his b a re hands a n d ,
rallying his strength, w ent for th e N em ean's th ro at. He ch o k e d the Lion by ap p ly in g
u n y ie ld in g pressure w ith his th u m b s and fingers. With a p o w e rfu l groan, th e beast
w as w restled to the g ro u n d . H erac les hands w ere w ra p p ed tig h tly a ro u n d th e beast's
h u g e throat, as he could still feel th e w arm th of the an im al's breath. T he anim al
tore off one of H eracles fingers, b u t this d id n o t stop the d e te rm in e d hero. Heracles
en d e a v o re d until a t last, the N e m e a n Lion lay d e a d (Bulfinch, 1979; Graves, 1955;
M orford & Lenardon, 1971).
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Lifting him u p across his m u sc u lar sh oulders, Heracles carried the carcass of
the L ion to Cleonae a n d then on to Mycenae. E urystheus w as shocked to see the
sla in anim al. H eracles used the Lion's ow n claw s to successfully rip aw ay h is hide.
H e m a d e a helm et of the beast's h e a d a n d d r a p e d the pelt across his body like a fine
su it of arm or, th e n placed his d u b in his huge h an d . Hence, th e image of H e r a d e s
becam e th a t of the hero com pleting his First L abor (Bulfinch, 1979; Graves, 1955;
M o rfo rd & Lenardon, 1971).
T he stars in the constellation, Leo, creates the im age of a gigantic lio n in
hom age; in recognition of his en o rm o u s stre n g th an d fortitude. The G reek's
re fe rre d to him as the 'k in g of b ea sts' for his nobility, m ag n itu d e a n d fierceness. The
n a tu re of the archetype of Leo is sym bolized by H e ra d e s a n d the Lion, characteristics
of forcefulness, vigor, regal dignity, pride, honor, a c d a im an d courage. The images
also convey qualities of personal m agnetism , s tre n g th th ro u g h dom inance, physical
or m e n tal fortitude, d eterm ination a n d a c d a im (Ashley, 1994; D avison, 1971;
George, 1910).
V irgo the virgin
The constellation Virgo ap p e ars as a w in g e d m aiden, ly in g along the ecliptic
w ith a palm fro n d in one hand, a n d a sheaf o f c o m in the other. H er image
sym bolizes the various a s p e d s a n d phases of w o m an h o o d or the experiences o f the
d iv in e fem inine. H e r image is ro o ted in a n tie n t trad itio n s w h ere she was re v e re d
as th e T riple G oddess (maiden, procreative w om an, a n d crone). A ccording to a
v ersio n of the G reek m yths, she w as considered a n aspect of the Moirae (the Fates);
a n d w a s given d o m a in over the reg u la rity of th e seasons. These depictions allu d e d
to th e V irgin's ca p a tity to create o r d e r out of chaos; to co-exist on heaven a n d earth;
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a n d to oversee the pro d u cts of the earth, from seed to h a rv e s t (Bell, 1991; Graves,
1955; Sharm an-B urke & G reene, 1986).
In Greek m ythology she has been p o rtra y e d as the w o n d ro u s g o d d e s s A straea,
d a u g h te r of Zeus a n d Themis. As a resu lt of h er lineage fro m Zeus, the sky-god, a n d
Themis, e a rth goddess, she n a tu ra lly possessed a n attu n e m e n t w ith the cycles a n d
the seasons. A straea's relationship w ith n a tu re im bued h e r w ith g reat w isd o m
reg ard in g the h u m an body a n d the b o d y of Gaea, the earth. T he V irgin goddess, h a d
rein o v er crops and vegetatio n a n d the re a rin g of farm anim als. The sta rs reflect
A straea's capacity to organize a n d regulate, a n d thus it w as sh e who se rv e d to
separate the w heat from the shaft (Bell, 1991; Graves, 1955; M orford & Lenardon,
1971).
By virtu e of the V irgin's pro p en sity to w ard s detail a n d organization, she
p ro v id e d elaboration on the them es that dev elo p ed literature and the arts. In her
guise as th e Moirae, she w as sa id to have in v en ted the first five vow els of the
alphabet a n d tw o consonants. O riginally, the calendar's le tte rs were characterized
not in w ritte n form, b u t in the arra n g e m e n t of tw igs in rela tio n to the trees of the
season. These w ere th e n a tu ra l elem ents of th e goddesses (Bell, 1991; G raves, 1955;
M orford & Lenardon, 1971).
T he Fates (or M oira, th o u g h t of in a s in g u la r fashion), w ere also claim ed in
certain versions to be th e offspring of N ig h t a n d Erebus. In these tales the Triple
G oddess took the sh a p e of Clotho, the sp in n er, w ho twists th e threads o f life from
birth to d eath ; Lachesis, the a p p o rtio n e r, w ho m easures the le n g th of th e thread; a n d
Atropos, the inflexible, w ho h o ld s the shears a n d can sever life at will. Even, Zeus,
by some accounts, w as subject to the Fates (Graves, 1955; M orford & L enardon, 1971).
T he ancients claim ed th a t the im age of the goddess w o u ld forever p erp etu ate
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values re p re se n tin g h e r concern for th e e a rth a n d its uses; h e r w isd o m o f the
n a tu ra l cycles for p lants a n d anim als; h er d isc rim in a tio n based on th e aw areness of
seasons a n d cycles. T he g o d d ess d e m o n stra te d h e r m eticulous in sig h t as Moirae;
h e r innocence a n d virtu e as A straea. In h e r m a n y g u ises th e Virgin a tte n d e d to
m atters of d isc rim in a tio n by ad m in iste rin g d e ta ile d organization. She w ill forever
signify the h arv est; the r e w a rd s for conscientious a ttu n e m e n t to n a tu re (Graves,
1955; Bell; 1991). In h e r p ra ise it is said, 'T h e g o d d e ss of innocence a n d purity. A fter
leaving ea rth , she was p la ced am ong th e stars, w h e re she becam e the constellation
Virgo-the V irgin" (Bulfinch, 1979, p.15).
Libra the scales
The constellation L ibra became associated w ith the g oddess T hem is, and the
sym bol of the scales. It rep resen ts th e attrib u tes of equanim ity, intelligence and
com posure. T hem is w as th e d a u g h te r of U ra n u s a n d Gaea, a n d w as conceived as a
div in e sp a rk in the passio n ate union o f sky a n d earth. From the b e g in n in g she
sym bolized th e equipose o f relational balance (Bell, 1991; Graves, 1955; G uirand,
1959).
It w as th e prom ise of m arriage th a t b r o u g h t h e r from h er n ativ e la n d to
O lym pus a n d the throne o f Zeus, only to have h e r w e d d in g plans o v e rtu rn e d by
H era. D espite the u n d o in g , Them is re m a in e d at th e s id e of Zeus. She served as his
mate, counsel a n d advisor, w h ile graciously accepting service to his w ife, Hera. In
recognition, T hem is w as a w a rd e d the h o n o r of overseein g im perial cerem onies a n d
orchestrating social form alities. She o rg a n iz e d the trib u te s a n d festivals, and
reg u la ted the re g a l events o n O ly m p u s (Bell, 1991; G raves, 1955).
O n e a rth she w as rev ered , above all, as the g o d d e ss of Justice. A s such, she
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adjudicated p u n ish m en ts a n d wisely a d v is e d the ju d g e s in reac h in g th e ir verdicts.
H er nam e in c lu d e d that of, 'E uboulos' (good counsel), fo r her ab ility to advise a n d
preside o v e r p ublic m eetings. To the p e o p le she w as n o t only the g o d d e s s of
w isdom a n d justice, b u t th a t of in te rp reter (Bell, 1991; Graves, 1955; Guirand,1959).
T hem is w as v en e ra ted th ro u g h o u t Greece w h e re she h ad sa n c tu a rie s an d
tem ples h o n o rin g h er for h e r justice, e q u a n im ity a n d d iv in e in sig h t. T he b alancing
scales becam e h e r em blem , as she so u g h t fairness in th e law s g o v e rn in g b o th
heaven an d e a rth (Ashley, 1994; Bell, 1991; G uirand, 1959).
In th e heavens, the sta rry p attern o f the 'P air o f Scales' reflects th e essence of
T hem is’ n a tu re a n d good service to gods, goddesses a n d mortals. L ibra is the stellar
archetype conveying the sa cred principles of Themis, w h o acted w ith judicious
advice, a d h e re d to relationships, em u lated d ignity to w a rd s d uty a n d gave aw areness
to the voice o f spirit. She h a d a w illingness to p artic ip ate in the celebrations; enact
th e solem nity of h er esteem ed status; a n d m odeled th e qualities of balance (Bell,
1991; G raves 1955; G uirand, 1959).
As th e sym bol of the scales, Libra strives for fairness in all th in g s. T he sig n is
associated w ith e q u ilib riu m balancing th e physical a n d spiritual; th e intellectual a n d
intuitive; th e ratio n al an d th e ideal. T he im ag e conveys the q ualities o f beauty,
justice an d h a rm o n y . In T h em is' acceptance o f h er d a s h e d hopes f o r m arriag e she
acquiesced fo r the sake of peace and h arm o n y . A nd y e t, Themis sacrificed a m ost
cherished v alu e related to Libra, the fulfillm ent of m a rria g e (Bell; 1991; G uiran d ,
1959; F ontana,1993).
Scorpio th e sc o rp io n
Selket, the scorpion g o d d ess of an c ien t Egyptian m ythology, is d ep icte d as a
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scorpion w ith a w om an's head or w earin g a scorpion h ea d d re ss. She w as a
protectress of the d e a d . Death, for this cu ltu re, w as a tran sitio n al phase a n d Selket
w o u ld safeg u ard the im m ortal soul on its sa cred journey from the land o f the living
to the k in g d o m of the d ea d (Blair, 1995; G u ira n d , 1959).
T he sign, Scorpio, captures the in te n sity of the m o m en t of transform ation
w hich rests b etw e en life and death; the m o m e n t that reveals the secrets th a t come
u p o n e n terin g the realm of the in-betw een. I n one im age o f Selket from the 18th
d y n asty (1587 to 1375 B.C.), she w ears her em blem atic cro w n w hile her a rm s embrace
the sarcophagus of a y o u n g pharaoh (G uirand, 1959).
This carved figure captures the essence of the Scorpio archetype, the
com pelling n e e d to h o ld and protect the tre a su re s of the transitional realm . In
reference to Selket, goddess of the d ep a rted , it has been said, "...the E gyptian
Scorpion G oddess of Magic, guards the g atew ays of d e a th a n d rebirth, initiating the
deceased into the U nderw orld a n d teaching th e m the W ays of radical
transform ation" (Blair, 1995, p.68).
The goddess, w earing her khaet (head-dress) officiated at the sacred
cerem onies of em balm ing. These rites, ritu a ls a n d p rocedures w ere highly kept
secrets veiling the m ysteries of d eath . The physical processes w ere intricate an d
re q u ire d alchem ical know ledge th a t only th e g o d d ess possessed. She protected the
en trails a n d g u a r d e d th e Canopic vase, an u r n containing the intestines of the
deceased. Like Isis, a n d other E gyptian g oddesses, she h a d arm s that w ere expansive
a n d w in g ed so th a t she could w ra p herself a r o u n d the in n e r linings of the
sarcophagi (Bell, 1991; Blair, 1995; G uirand, 1959).
The im age of the constellation, Scorpio, comes in th e au tu m n w h e n life
m oves from lig h t to increased darkness. T he archetype rep rese n ts the repression
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and d en ial associated w ith d e a th ; b u t d e a th is b u t one of the tab o o s th at Scorpio
embraces. Through Scorpio com es know ledge; the revelation th a t secrets o f d e a th
and d y in g are the vita l th re a d s of life w oven into a n im m ortal chord. The asp ect of
revenge often associated w ith th e sig n is the unconscious com p u lsio n that can take
h u m a n ity (or a m ere in d iv id u a l) to the brink a n d beyond. The celestial Scorpion
reap p ears w ith the reg u la rity o f its celestial cycle, a rem in d er o f hum anities endless
transitions an d phases (Green, 1986; Sasportas, 1989).
T he sign Scorpio is o rie n te d to w a rd the in n e r w orld; the u rg e to m erge a n d
the resistance to do so. T ransform ations, deaths, regenerations a n d psychological
upheavals. Penetration, d e sc e n t a n d in d e p th realizations, resources, benefits a n d
losses. Selket, the g o d d ess o f transform ation is g u a r d ia n of the gatew ay from this
w orld to the next (Blair, 1995; Bogart, 1994).
S agittarius the archer
T he sign Sagittarius e v o lv ed from the im age of the noble C entaur, C heiron.
He w as, like those o f his tribe, h a lf h u m a n and half horse, yet h e w as also g reatly
unlike the rest. C heiron w as d istin g u ish e d for his benevolence a n d kindness,
w hereas m ost centaurs w ere violent. A bove all else, h e was a n e d u c ato r a n d became
a sym bol of the venerable re la tio n sh ip betw een te ach e r an d stu d e n t. A m ong his
truly notable pupils w ere A sclepius, Achilles, A eneas an d M edeius. These a n d
other heroes received his teachings th ro u g h lesson a n d example. Cheiron's
imm ense w isdom w as the legacy of his birth, and th e result of th e education by his
learned parents, A rtem is a n d A pollo (Cornelius & D evereux, 1996; Graves, 1955;
Sharm an-Burke & G reene, 1986).
C heiron is associated w ith m edicine and the h e a lin g of b o d y a n d spirit. H e
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was a p hysician, scholar a n d p ro p h et. He d w e lle d in a cave th a t served as his earthy
tem ple a n d from th a t place he w o u ld em erge w ith ever-increasing w isdom .
C heiron's k n o w led g e g ain ed him th e title, "Son of P hilyra (of th e linden tree)." The
L inden flo w ers w ere u se d as a h e a lin g resto rativ e in classical tim es. W hat is more,
the tree 's in n e r b ark se rv e d as w ritin g tablets. W h e n to m in strip s, they could be
used by C heiron to in te rp re t the signs an d sy m bols of the deities (Graves, 1955;
G uirand, 1959).
T h o u g h C heiron w as a healer, a n d k n e w o f th e m edicinal antidotes from
plants, h e w as paradoxically incapable of h e a lin g himself. O n one fateful occasion,
H eracles w e n t up to Mt. Pelion to converse w ith C heiron a t his cave to reco u n t the
hero's s la y in g of the evil H ydra. H eracles accid en tally w o u n d e d C heiron in the
thigh w ith a poisonous arro w ta in te d by the H y d r a 's blood. H eracles im m ediately
w ith d re w th e arrow from the centaurs flesh, b u t th e d ea d ly p o iso n rem ained an d
caused e te rn a l suffering for Cheiron. D ue to h is paradoxical im m ortality, C heiron
w ou ld live forever in suffering. P erh ap s this w a s th e cause for his deep com passion
an d th e u n d isp u ta b le w isd o m for w h ich he w a s revered.
E ventually, after m any y ears o f endless ag o n y , the C e n tau r seized the
o p p o rtu n ity to release him self from bondage. H e tr a d e d his gift of im m ortality, for
the m o rta l suffering of Prom etheus, exchanging ev erlastin g life for certain death.
To this G rav es (1955) com m ented by saying, "...C heiron chose d e a th not so m uch
because o f the p ain he suffered, as because he h a d g ro w n w eary of his long life" (p.
126-c)
It w a s Zeus, a fte r ap p ro v in g this arra n g e m e n t, th a t set C heiron's im age
am ong th e sta rs as the constellation, Sagittarius. T he celestial p a tte r n of the C en tau r
evokes th e expansive qualities associated w ith e d u c a tio n an d learning. T h ro u g h
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Cheiron w e h av e a legacy of philosophy a n d healing. H is b o w im pels th e a rro w to
aim tow ard o th e r sta rs a n d possibilities, to w ard s constellations of po te n tia l; his w ere
the arrow s of in sp ira tio n . T he sig n Sagittarius re p re se n ts th e com bination of h igher
m ental pow ers o f h u m a n k in d a n d the physical stre n g th o f th e horse (George, 1910;
Katz, 1998; S h arm an -B u rk e & Greene, 1986).
C apricorn th e go at
The co n stellatio n C a p rico rn w as originally a n a m p h ib io u s cre a tu re w ith th e
head of a goat a n d ta il of a fish. This mythical being h a d access to great w isdom
from having all th e e a r th 's resources, both la n d and sea, as his vast te rrain . The Sea-
goat w ould tra v e rse these realm s gathering k n o w led g e a n d honing h is ju d g m e n t.
He w ould com e in to b e in g w h e n the earth ad v an ced in to w inter; the se aso n for
tu rn in g in w a rd in p re p a ra tio n for the w arm th of spring. "This is the tim e o f the
w in te r solstice, a n d C ap rico rn is th e 'gate of th e gods' as th e su n starts to ascend once
m ore" (Fontana, 1993, p. 166). C apricorn represents w is d o m a n d g u a rd ia n sh ip over
the m ysteries o f th e e a rth 's ab u n d a n ce (Cornelius an d D evereux, 1969; G uiran d ,
1959).
In c o rre sp o n d in g m yths, the Seagoat w as kno w n a s Ea, "House of Water," or
as 'Enki,' in th e la n d of Sumer. V arious texts have sta te d th a t he w as 'L o rd of the
E arth' reigning w ith su p re m e know ledge a n d w isdom . E a p resid e d o v e r the people
w ith a w atchful vigilance. He corrected all errors, as n o th in g escaped h is sacred eye
w hile p erform ing h is d u ty as a g u a rd ia n to h u m a n k in d (A d a re & N elson, 1989;
G uirand, 1959).
Ea w as s a id to h av e k n o w n the origin of the m ysteries an d to h a v e b ee n an
oracle. He, w ith o th e r deities, evoked incantations and prophecies. H e reig n e d over
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labored occupations a n d was a fitting p a tro n to practitioners o f in d u stry . T hese
virile occupations in clu d ed those of carpentry, sto n e cutting a n d gold sm ithing.
Some rem nants of the age suggest th a t he may hav e been re g a rd e d by his peo p le as
th e ir creator, as he w as associated w ith the co nstruction a n d refin em en t of forms
(Graves, 1955; G uirand, 1959).
T he characteristics of Ea reflect certain aspects related to th e zodiacal sign,
Capricorn, such as attributes of d u ty , perform ance a n d enterprise. The im age of the
Sea-goat com bines the elements e a rth and w a te r m olding th e m to form m u d o r clay;
th e constructive m aterial of b u ild in g blocks. T he sign Capricorn (or god Ea) became
associated w ith the term 'form b u ild e r;' the im age of one w ho b u ild s foundations
an d structures. Ea represents the n e e d to th o ro u g h ly apply skills a n d know ledge
th r o u g h step by step procedures; th e re q u ire m e n ts of experiencing genuine self
a ttain m en t (Graves, 1955; Greene, 1976; G u iran d , 1959).
The m y th of Capricorn is re sta te d differently in the G reek sa g a of Z eus as a
y o u n g boy. H id d e n aw ay from his d e v o u rin g father, Cronus, Z eu s was sh eltered in
the forests of Ida. T here his w et-nurse, the g o a t A m altheia, p ro v id e d him
sustenance a n d protection while he m atu red . She w as quite m agical and it w as said
of her, "She w as a w o n d ro u s anim al w hose [protective] aspect te rrified even the
im m ortals" (G uirand, 1959, p.91). A m altheia w a s also said to h a v e m othered Pan,
fath e re d by H erm es (Bell, 1991; G raves, 1955; G u ira n d , 1959).
In his g ratitude, Zeus flung h e r h ide into th e stars. The g o d gave one of
A m alth ia 's h o rn s to a ny m p h w hich became th e cornucopia, th e h o rn of plenty.
This m agical g o a f s h o rn overflow ed w ith fruit, flow ers and com , signifying the
earths ab u n d an ce and prosperity. (A dare & N elson, 1989; G raves, 1955; Katz, 1998).
C apricorn represents both the Sea-goat a n d the M ountain-goat, the
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evolutionary a n d th e aspiring. It is the essence o f ea rth associated w ith stab ility a n d
structure. It d en o tes qualities of caution, practicality, o rd erlin ess a n d d eterm in atio n .
It follows the ad a g e, 'perseverance brings good f o r tu n e / In a deliberate, self-
discip lin ed m a n n e r C apricorn ascends th ro u g h tangible achievem ents a n d
conscientiousness (Bogart, 1994; D avison; 1963; F ontana, 1993)
A q uarius the w a te r bearer
A q u ariu s' im age, the w ater bearer, is one o f w a te r bein g pou red . Some say
this im age was th e sp irit a n d source of the Nile; its flow b eing crucial to life alo n g its
banks (Cornelius a n d Devereux, 1969). The active aspect of th e w ater b e a re r captures
the dy n am ic results of cascading w aters charging the atm osphere w ith energy. The
zodiacal sign has com e to rep rese n t th e elem ents of tran sfo rm atio n th a t can le ad to
an intellectual a n d sp iritu a l aw akening (Ashley,1994; George, 1910; D avison, 1963).
A quarius also stands for ideals, fo r the ab solute that Plato conceptualized as
being th e 'fo rm s' o r 'archetypes.' The image is associated w ith th e Greek m y th of
G anym ede, a P hry g ian boy w ho became a w ate r ca rrie r on O lym pus, a n eo p h y te
favored for his com eliness. H e w as th o u g h t to be the one w h o sh ow ered th e e a rth
w ith life su stain in g w ater; the snow and ra in th a t fell (Bulfinch, 1979; G raves, 1955;
M orford & L enardon, 1971).
G anym ede w as re n o w n for his exquisite b e a u ty ; the epitom e of a y o u n g
Trojan m an. H e w a s the m odel of physical y o u th a n d vitality, a n d his loveliness
cap tu red Zeus w h o becam e obsessively fascinated w ith him. G anym ede,
rep rese n ted Zeus' u n conventional attractio n to a y o u n g m ale love. G anym ede
possessed a n an d ro g y n o u s quality th a t p ro v e d com pelling to b o th sexes. H e h a d
gained his position o n O lym pus from the god d ess H ebe, w h o m he e n tra n ced w ith
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his a u ra of attraction a n d sexual m a g n e tism (Bell, 1991; Graves. 1955; G uirand, 1959).
G anym ede, seen psychologically, w as a n asp ect o f Z eus him self. Z eus w as th e
g o d of the sky a n d of atm ospheric p h en o m en a, a n d w as ultim ately the d eity of th e
w eather. H is th u n d e rb o lts raged a n d crea ted u p h e a v a ls; he leveled im personal
sw eeps o f change effecting his follow ers. Zeus in h a b ite d the m o u n ta in tops and w a s
elevated to the u p p e r reg io n s of id e as a n d visions. H e reig n ed o v er th e assembly
a n d w as chief am ong the twelve g r e a t g o d s a n d g o d d esses of th e G reek pantheon
(Graves, 1955; G uirand, 1959; M orford & L enardon, 1971).
It sh o u ld not be forgotten th a t Z e u s ' b irth m a rk e d a d e p a rtu re from the age
th a t p reced ed his. He w as w hisked a w a y from his o w n d e v o u rin g father, Cronus,
w ho w as th reatened by h is ow n c h ild re n a n d the d r e a d e d p ro p h ecy th a t there w o u ld
be a n ew o rd er. Zeus w a s the new o rd e r; he w o u ld b rin g forth an age of new
consciousness; an unp reced en ted e ra o f culture (Graves, 1955; M o rfo rd & L enardon,
1971).
It is sa id that G anym ede, cu p -b ea re r of O ly m p u s, w as set am o n g the stars by
his benefactor, Zeus, w h o h a d sw ept h im u p d isg u ise d as an eagle to becom e the
constellation A quarius. G anym ede becam e the th e m e o f th e poets. The poet
T ennyson h a d said of h im , "There, too, flu sh ed G an y m e d e, his rosy thigh. H alf
b u rie d in th e eagles d o w n . Sole as a fly in g star s h o t th ro u g h th e sky, A bove the
p illa re d tow n" (Bulfinch, 1979, p. 150.)
A q u a riu s rep rese n ts political a n d social re v o lu tio n in action; id eas th at stir
th e m in d s o f th e com placent and in cite th e rev o lu tio n ary . A q u a riu s also stands for
like m in d e d n ess and cam araderie to w a r d sh a re d id e als a n d ethics; collective or
social en d e a v o rs; aw akenings to a g r e a te r vision (G raves, 1955; G u ira n d , 1959;
S harm an-B urke & G reene, 1986).
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Pisces the fishes
The constellation Pisces, tw e lfth in the Z odiac, is d ep icte d by tw o fishes, one
p a ra lle lin g the p a th of the S un a n d the o th e r sw im m in g n o rth w a rd . T h o u g h the
tw o fishes are g reatly distanced in the h ea v en s, they are nevertheless b o u n d by a
s ta rr y band. T he sym bolism o f the rib b o n is o n e of the um bilicus, fishes sw im m in g
in th e em bryonic sea of the u n iv e rsa l w o m b as inseparable tw in s (A shley, 1994;
G eorge, 1910).
The Pisces constellation is associated w ith a Greek le g en d in v o lv in g the
g o d d ess, A p h ro d ite a n d Eros; th e tw o arch e ty p es of love a n d passion. A p h ro d ite w as
th e em b o d im e n t of absolute b e a u ty a n d the ep ito m e of w om anhood. Ironically,
A p h ro d ite h ad b e e n b o m fro m the severed sex organs of C ronus a n d cam e into
b e in g o u t of the n ebulousness of the sea's foam . Eros, m ean in g sexual passion, w as
h a tc h e d from a silv er egg (the Moon), th o u g h som e versions claim h im th e son of
A p h ro d ite w ho w as fathered by H erm es. Eros w a s a w ay w ard boy, a w ild y o u th w ho
fo u n d sp o rt in slin g in g his m ag ic arro w s of love tow ards th e unsuspecting. H is
victim s, pierced by his arro w s of passion, w o u ld become m a d w ith u n b r id le d sexual
u rg es. They w e re fair gam e to Eros' a n d th e ir unfettered com pulsions a ro u se d him
w ith am orous d e lig h t (Bell, 1991; G raves, 1955; Sharm an-B urke & G reene, 1986).
T he m y th associated w ith Pisces b eg a n w ith A phrodite an d Eros w a lk in g
to g e th e r along th e ban k s of the E u p h ra tes River. There they unexpectedly
e n c o u n tered the T yphon; a h u g e a n d hid eo u s m onster. G raves (1955) d escrib es its
o d io u s presence, "...Typhon...m eans stu p e fy in g smoke," [as his]... ap p e aran c e
describes a volcanic eruption.."(p. 36.1). A p h ro d ite and Eros w ere stru ck w ith fear by
its e a rth shaking po w er. To elu d e d ea th , they in stan ta n eo u sly shap e-sh ifted into
tw o fishes. L ea p in g together into the E u p h ra te s th e y escaped b y sw im m in g aw ay
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b en e ath its surface. T heir transform ation w as e m p o w e re d b y Athene, the goddess of
w isdom , w ho acted to rescue th em from their p lig h t. A th en e h a d acquired h e r
m astery from the riv er god, T riton, h e r teacher (Bell, 1991; G raves, 1955; Katz, 1998).
The constellation depicts the fishes rescue tra v e rsin g the realms of e a rth and
w ater. The Fishes rep resen t love th a t cannot b e consum ed o r devoured. It w as said
th a t A th en e h u n g the in te rtw in ed fishes in th e hea v en s as a n em blem of love and
beauty redeem ed, a n d as the inescapable bon d betw e en the tw o (Cornelius &
Devereux, 1996; George, 1910; Katz, 1998).
T he m yths of Pisces depicts the experience of a su rre a l dim ension; of being
entranced by love a n d passion; th e ability to sh ap e-sh ift a n d become illusive. The
w ate r (the unconscious) symbolizes a m eans for th e ir escape; for experiencing
an o th e r d im e n sio n a n d becom ing invisible; of re alizin g assistance from su p e rn a l
forces. Pisces represents archetypal dim ensions of fantasy, eroticism, dream s and
visions (Cornelius & Devereux, 1996; Graves, 1955; M orford & Lenardon, 1971).
T he sym bolic a n d narrative significance of the astrological constellations
form s a rich m ythology for u n d e rsta n d in g the h u m a n psyche. T hrough th e various
archetypes, o r images ascribed to the twelve zo d iacal signs w e are introduced to the
h u m a n experience in story form. T hese stories hav e an e n d u r in g significance w hen
th eir m eanings a n d values are re la te d to the expressions a n d prom ptings of hum an
p ersonality (Cornelius a n d D evereux, 1996; M cIntosh, 1969).
W hen the early Greeks co rrelated celestial p h e n o m e n a to the h u m a n
experience, they w ere likely asking a b o u t the archai or u ltim ate nature of all
dev elopm ents a n d seeking the hea v en s for the answ ers. C onsequently, the
astrological m yths, as archetypal sources, form ed a p rim ary stru ctu re describing the
m ean in g of consciousness a n d psychological experience. T h e constellations a n d
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their m y th s p o rtrayed th e essential trials a n d tribulations of being h u m a n a n d th e
desire to incorporate th e d iv in e in to th e im perfections of h u m a n character an d
behavior (Cobb, 1992; McIntosh, 1969).
Z odiacal images p o rtra y e d the psychological p o w e r to create a n d destroy, h id e
behind b ea u tifu l m asks o r h o rrid disguises, originate p lo ts an d characters, becom e
the hero o r be the victim. T he astrological m yths fu rn ish ed a m eans for allo w in g
the gods a n d goddess' to become visible aspects of the psyche and to see ourselves as
living im ages of them. The constellations a n d the archetypal reality they reflect
rem ain psychologically vital and m ean in g fu l (Cornelius a n d D evereux, 1996; Cobb,
1992).
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C h a p t e r F o u r
A s t r o l o g y a n d t h e s tr u c tu r e o f p e r s o n a l i t y
I n tro d u c tio n
A com plete p ic tu re of h u m a n p ersonality can b e d e riv e d b y a n s w e rin g ce rtain
prim ary questions, su c h as, w h at com prises a stru ctu re o f p erso n a lity , a n d h o w do
the com ponents in te rre la te w ith one a n o th e r a n d th e ir e n v iro n m e n t? W h a t are
th e energetic sources th a t enliven the p erso n a lity a n d h o w is th e e n e rg y d isp e rs e d
am ong these various com ponents? H o w is perso n ality co n stru c ted a n d w h a t
transform ations take place as the in d iv id u a l develops? These q u estio n s probe
deep ly into a n u n d e rs ta n d in g of p erso n a lity theory w h ile offerin g a n o p p o rtu n ity to
dem onstrate h o w astrological phenom enology can be u s e d to a d d r e s s these
questions (Cam pbell, 1976; Jung, 1968; M onte, 1991).
A strology as a th e o ry of p ersonality asks these questions a n d u sin g its
principles a n d sym bols offers a means for discovering h u m a n psychological a n d
psychic processes. T h ro u g h its model of in quiry it can be r e g a rd e d as a
com prehensive m e th o d for in te rp retin g th e stru c tu re o f p e rso n a lity (H am aker-
Zondag, 1990; R udhyar, 1936).
The m ost useful concepts are those th a t can be e x p a n d e d b ro a d ly o r ca n be
generalized to a large p o p u la tio n . A strological theory possesses b o th these a ttrib u tes
by being extensive in its ran g e of ideas a n d by having a n ad a p tiv e in te rp retab ility of
its m eanings. A strology offers a tem plate a n d stru c tu re for u n d e r s ta n d in g th e scope
of p ersonality w ith in a fra m ew o rk of convention w h ile m a in ta in in g a co n tin u ity of
principles a n d established correlations (M yers, 1986; Sax, 1995).
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T he psyche
C o n tem p o rary astrological theory m aintains th e prem ise o f a w holeness of
p erso n a lity a n d refers to this, as psychology does, as being the fu n ctio n of psyche.
T he psyche is co n sid ered as b eing all-em bracing of thought, feelings an d b ehavior. It
refers to all su ch activities w h e th e r conscious o r unconscious. It acts as an o v erse er
in re g u la tin g a n d a d a p tin g the in d iv id u a l to his o r h e r en v iro n m e n t a n d to v ario u s
re la tio n sh ip s (Cam pbell, 1976).
T he concept o f psyche su p p o rts astrological th eo ry as they b o th convey the
essence o f w holeness. T h o u g h astrological principles m ay a p p e a r d isp a ra te th ey
ac tu ally a re in te rre la tin g qualities com prising personality. T hus, th e astrological
ch a rt is conceived as a m a n d a la o r map of d ynam ic w holeness. T h e astrological
m a n d a la h o ld s th e im age of the fully functioning psyche (A rguelles, 1972; 1975;
R u d h y ar, 1973).
In th e stu d y o f a n astrological theory of personality I b elieve th a t a p e rso n
does n o t striv e for w holeness b u t possesses it from th e start. W h a t they m u st do
th r o u g h o u t th e ir life sp a n is to unfold this in h e re n t w holeness w ith the m a x im u m
d e g ree of d iscern m en t, coherence an d accord that is possible. G iv en this p rem ise
one m u st pro tec t ag a in st fra ctu rin g into separate, au tonom ous a n d o p p o sin g
expressions of p erso n a lity . T he ultim ate goal is synthesis, the creative an d
h a rm o n io u s exp ressio n of psychological a n d sp iritu a l w holeness (A rguelles, 1972;
R udhyar, 1976a, 1973).
T his is the p e rc e p tio n of th e astrological b irth c h a rt as a p sy c h o sp iritu a l
m a n d a la , a creative form sym bolizing th e dynam ic potential for ea ch in d iv id u a l.
R u d h y a r (1973) conceives o f th e connection stating;
It is a sym bol, a m a n d ala , o r logos, a w o rd of pow er. A strology, seen fro m this
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p o in t of view, is a language of symbols. Because it is a language, it im plies a
process o f u nfoldm ent of an id e a of feeling-response. A b ir th chart is static, y et
it can be p r o g re s s e d 7 and related to the c o n tin u in g m ovem ents of the planets
after b irth ('transits'). In the sam e sense, a tru e m andala is m ore than a static
geom etrical figure; it suggest a process o r u n fo ld m e n t or, as Carl Jung m ight
have said, of in d ividualization...The e n tire zo d iac constitutes a m andala.
( p .l l )
M andalas provide a visual m eans for u n d e r s ta n d in g inner processes; for
exploring m ythology, alchemy an d archetypal sym bology that is relevant to the
process of unfoldm ent. M andalas reveal an in trin sic design d em o n stratin g the
ten d en cy of all archetypes to concentrate a ro u n d a com m on center. The ultim ate
u n ity of the m a n d a la indicates a com plete in te g ra tio n w ithin the m ultiplicity of the
phen o m en al w o rld , an image of w holeness, of th e self as psychic totality (Jung, 1950)
As Jose A rguelles (1975) states, 'T h e m a n d ala is a p rim e tool for self-integration; the
creatio n of a m a n d ala signal the reorganization of the various com ponents of
p erso n a lity to reach a new level of stability... a tool for self-transform ation" (p.199).
C o n scio u sn e ss
Consciousness is an aspect of m in d that is d irectly experienced by an
in d iv id u al. It is a n awareness th at ap p e ars ea rly in life a n d as som e theorists
believe, exists p rio r to birth. I explored these id e a s in m y thesis (Sax, 1995) w here
correlations w ere examined an d in te rp reted b e tw e e n the planets a n d the perinatal
b irth stages, ideas based on the research of S tanislav G rof (1985) a n d Garth A llen
(1955). Psychiatrist R. D. Laing (1976b) extended these ideas, as w ell, w hen he
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suggested that ce rtain p attern s w ere established that produce afte rb irth resonances.
Consciousness stu d ie s continue to be a fascinating field for research a n d
developm ent in th e study of p erso n a lity (Grof, 1985).
I believe th a t consciousness is extended thro u g h th e ap p licatio n of the four
astrological elem ents: fire, ea rth , w ate r a n d air. Jung term ed them th e in tu itin g ,
sensing, thinking a n d feeling dynam ics. T he propensity for the use of one of these
q u alities over th e other, or conversely, the relegation of certain qualities, helps to
differentiate un iq u en ess in p erso n a lity (Arroyo, 1974; Cam pbell, 1976).
Moreover, there are tw o inclinations th a t establish an o rien ta tio n of the
conscious m ind. T hese inclinations are to w a rd extroversion or introversion. The
extroverted inclination is d ire c te d o u tw a rd ly , tow ard external, objective reality.
Conversely, the in tro v e rte d in c lin a tio n orients consciousness to w a rd in te rn a l,
subjective reality. A strological theory considers certain ph en o m en a as indicators of
one o r the other (separate section discussing hem ispheres, retro g ra d e plan ets and
sig n placem ents) w hich is u ltim ately synthesized into the entire profile of
personality processes (Arroyo, 1975; H am aker-Zondag, 1990; Meyer, 1974; Monte,
1991; Sullivan, 1992).
Ind iv id u atio n , the process th a t Jung n o te d as becom ing an in d iv id u a l, is also
recognized in astrological th e o ry as the ongoing process to w ard selfhood (Jung,
1958). In the astrological m a n d a la all indications are considered to w a rd this end, for
the psyche to m ove to w ard w holeness a n d balance; the process of becom ing one's
o w n individual, th e process of becom ing indivisible or at one w ith o n e 's self
(Arguelles, 1975; R udhyar, 1972,1973,1976).
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The ego
T h e ego serves w ith in the psyche a s a sentry to consciousness. Save the eg o 's
recognition of the existence of a th o u g h t, feeling, recollection, o r view , it could n o t
be b r o u g h t into aw areness. The ego is th o ro u g h ly d isc rim in a tin g a n d elim inates th e
g lu t of s tim u li th at psychologically in tru d e s . C onsequently, the ego serves as a
g o v e rn o r in m onitoring the m aterial th a t reaches consciousness. Ego is the
org an iz er of the conscious m in d a n d serv es in the selection of th a t w h ic h comes
into aw a re n e ss (Jung, 1968; Monte, 1991).
A strological theory accounts for th e functions of the ego as it regulates, assists
a n d lim its consciousness. The o u te r circum ference of th e astrological w heel serves
as a sym bol for the containm ent of the psyche, the m a trix for all astrological sym bols
of p ersonality. Thus, th e ego is acknow ledged as it potentially a id s o r h in d e rs the
fun ctio n in g of personality as it plays o u t in the b irth c h a rt (A rguelles, 1975; Greene,
1976; H am aker-Z ondag, 1990).
T he ego provides id e n tity an d co n tin u ity for a p ersonality by selecting and
elim in a tin g psychic m aterial. This occurs th ro u g h a co n tin u o u s q u a lity of
coherence in the personality. For instance, anxiety-producing im ages, ideas and
m em ories a re filtered m o re im m ediately w h e n there is less capacity to process the
flux of negatively p erceived stim uli. W hereas w h e n a n in d iv id u a l o p erates a t a
greater d e g re e of aw areness he o r she is m ore likely to accept experience d u e to their
congruity of their sense of self. (Greene, 1976; Meyer, 1974; Sax, 1995).
T he p e rs o n a l unconscious
T h e p ersonal unconscious serves as a rese rv o ir for that w h ic h rem ain s
u n ac k n o w led g e d by the ego. G iven th a t all events a re a p p re h e n d e d by the psyche,
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this sto reh o u se is ric h w ith m a te ria l rejected o r rep ressed from consciousness.
Ju n g 's theory c o n c lu d ed th a t n o th in g that h a s been experienced ceases to exist a n d
in d e e d , astrological theory concurs w ith this thesis. T he d esig n atio n of the 12th
house, N e p tu n e , th e Moon, as w ell as o th e r astrological indicators, in fe r the potency
of th e p erso n a l unconscious. T he sym bolism attached to this function is u n d e rsto o d
to be a vital a n d active asp ect of psyche (Cam pbell, 1976; M eyer, 1974).
This re p o sito ry for consciousness serves as both a container fo r a n d a b rid g e to
p erso n a lity w h o len e ss. It h o ld s in its reserves personal d ream s, in tu itio n s a n d
im agination, lin k s to the creative process. T his idea im p lie s that th e creative
process is re la te d to the process of realizing w holeness a n d integration. Thus
consciousness, as a creative storehouse, p ro v id e s in fo rm atio n and experience th a t
can be re triev e d , lin k in g th e p a s t w ith the present. A strological th in k in g extends
th e theory of a p e rso n a l unconsciousness a n d recognizes i t as an aspect of
psychological a n d sp iritu a l resourcefulness Qung, 1959; H am aker-Z ondag, 1990).
P lanetary p ro g re ssio n s a n d transits p ro v id e key exam ples of h o w the
p h en o m en a o f th e p e rso n a l unconscious com es into play. T heir m ovem ents act as
sym bolic "trig g e rs" a w a k e n in g in d ividuals to call on th e ir in n e r stores of
experience. T h e se ch a lle n g in g occasions o r cycles su m m o n forth strategies for
m a in ta in in g psychological in te g rity and an in terio r sense of unity. C onversely, the
experience can be o n e w h ic h creates inner division, a g ra p p lin g to m a in ta in the
coexistence of o p p o sites w ith in the personality. A strologically the p erso n a l
unconscious tr a n s la te s into th e in d iv id u a ls' ability to re a liz e their ac cu m u late d
rep erto ire of w is d o m an d experience (Bogart, 1994; Meyer, 1974).
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C om plexes
Psychological complexes are aspects of the personal unconscious th a t cluster
to g e th er to take on a life of their own. Ju n g originally realized these complexes
m o st acutely th ro u g h w o rd association tests w here patients exhibited delayed
responses to certain w o rd s. W ith some experience he noted th a t sim ilar responses
w ere connected betw een various w ords ev o k in g com parable reactions. T he hesitant
responses Jung encountered w ere believed to be h inged on unconscious em otions.
T hese em otions, h e cam e to conclude, r e p re s e n t autonom ous a n d controlling
aspects of personality (Monte, 1991).
A strological theory recognizes th e se constellations or complexes as d istin ct
p la n eta ry pattern s an d placem ents th at re q u ire an inordinate d eg ree of psychological
processing. C ertain sym bolism infers p a rtic u la r strengths and possible weaknesses.
T his can be likened to th e identification of certain complexes such as the O e d ip u s or
Electra by classical theorists. For instance, u sin g astrological theory a "m other
com plex" can be noted by the placem ent of th e Moon, planets in th e 4th house, o r by
p lanets therein (Ebertin, 1940; H and, 1981).
For exam ple, p la n e ta ry conjunctions p o in t to a n in o rd in ate involvem ent
w ith the archetypes represented by p a rtic u la r planets, signs and angles w ith in the
grouping. T he same can be said of directly opposed o r squared-off placements. They
energize w h a t may w ell be experienced as disparate parts w ithin th e psyche (Meyer,
1974; H am aker-Z ondag, 1990).
Interestingly, th o u g h these com plexes m ay be experienced as hindrances, or
in some cases, as g reat strengths. Complexes are formations of energetic d e m a n d
th a t activate stim ulus for consequent b ehaviors. Thus, the m usician perfects the
sy m p h o n y because he or she is d riv en to w a r d a flawless perform ance. The single
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parent d r a w s on all o f his or h e r resourcefulness to be a good a n d caring p a r e n t
though encounters w ith his or h e r o w n p a re n ts fall p rey to h ab itu ated reactions and
defenses (Ebertin, 1940; Greene & Sasportas, 1987).
F ro m the astrological view , com plexes are notable by the configuration of
planets a n d angles th a t com prise them . F or instance, a g ro u p in g of planets i n the
archetype o f Virgo m ig h t m ean a n in o rd in ate striv in g for perfection, in Leo for
in d iv id u a l specialness, o r in T a u ru s to possess unshakeable financial security -
Complexes are seen n o t only as conjunctions o r g ro upings b u t also as d y n a m ic
patterns th a t can d e g r a d e into fixed behaviors, id e n tities or even fears (Davison,
1963; George, 1910).
A ccording to astrological th eo ry , the natal ch a rt in certain w ays aw aits the
birth of th e in d iv id u a l, a n d thus suggests th a t a con tin u u m of experiences exists.
Given th a t complexes convey a d ee p ly h a b itu ated response o r reaction th e re is
m uch to p o n d e r in r e g a rd to these deeply e m b e d d e d patterns. They im ply th a t
complexes h av e a trans-biographical d im ension a n d are rooted in the arch e ty p al
realms (Green, 1986; Grof, 1985).
A n unconscious re se rv o ir of arch e ty p al p a tte rn s
T he concept of th e collective unconscious broke w ith the scientific tr a d itio n
of its tim e w h e n Jung in tro d u c e d it as a theory of evolutionary consciousness, a
continuum o f m ind fro m since th e d a w n o f life. Collective unconsciousness differs
from o th e r states as it is n o t d e p e n d e n t o n perso n al experiences b u t taps in to a
w ellspring o f consciousness existing from the beginning. It represents unconscious
material th a t holds th e m em ory of all that p red ates us (Campbell, 1972, 1976).
T hus, th e collective unconscious is a n im m ense reservoir of latent im ages,
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p rim o rd ia l im ages from the em bryonic d e v e lo p m e n t of th e psyche. Because of th e
inchoate qu ality of these images, w e realize th e m as they exercise a preform ed
p a tte r n affecting perso n al consciousness. T h is can be lik e n e d to v a st sym bolic
reality, a n existing archetypal w o rld th a t in fo rm s and corresponds to objective
reality (Jung, 1958,1959).
The astrological p arad ig m p ro v id e s th e m eans by w h ic h th e collective
unconscious inform s the original n a ta l c h a rt a n d reflects the contents of personal
sym bology. All b irth s exist first in the arc h e ty p a l d im ension an d com e into being a t
a d e sig n a te d m o m en t in time th at p erso n a lize s a n d connects this m o m e n t w ith
objective reality a n d consciousness. W h e th er a p erso n w as b o m a t a certain tim e o r
not, th a t m om ent still holds the a rc h e ty p al po ten tials for th a t in stan t o f time, as th e
collective aw aits the in dividual. In o ther w o rd s , the b irth c h a rt contains patterns
th a t preexist in a tim eless way a n d are fu lfille d th ro u g h th e b irth of th e in d iv id u al;
th ro u g h th e e m b o d im e n t and physical re a lity of becom ing b o m (Green, 1986;
Grof,1985)
A strological theory operates from a tem p late of im ages th at are anim ated by
the life of the person. The b irth ch a rt is a d y n a m ic sphere, th a t is a continual
a w a k en in g of consciousness to th e la rg e r sp h e re of the collective. T he b irth
m a n d a la is m uch like a n x-ray p h o to g ra p h of the psyche em b o d ied in hu m an
experience; a w a y of penetratin g into the s tru c tu ra l form ation of p erso n a lity an d
e v a lu atin g w h a t u n d e rlie s the superficialities o f existence (R udhyar, 1973).
T he archetypes
W ithin the contents of the collective unconscious resid e s the archetypes o r
w h a t Plato referred to as the "form s." T hese tem plates o r p attern s convey the
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essence of th e ir potential. A rchetypes can be lik e n ed to celluloid film images. T h ey
a re n o t the objects them selves, y e t th e y convey the anim ated, or d ev e lo p in g
p o te n tia l for the objects to come in to existence. We are often m esm erized by th e ir
presence (Hopke, 1989; Spencer, 1971).
A rchetypes a re universal a n d sp a n all tim es a n d cultures. T h ey exist in the
psyches o f all people. T hey are p e rh a p s , internally or m etaphorically o u r species
D N A , inasm u ch as they are a c o n tin u u m of sh a re d images. Trees, earth , su n a n d
b ird s are archetypes, as are those o f darkness a n d light, goodness a n d evil, birth,
d e a th a n d rebirth. M other, father, G od, wise w o m a n an d the m agician, these a re
arc h e ty p a l images. W hile the M o th er archetype, the n u rtu rin g , ca rin g side of
h u m a n n a tu re retains the 'id e a l' it m a y not, h o w ev e r, correspond w ith our
experience of o ur actual m other. T he tw o differ in th a t the archetypal has a
univ ersally quality of experience, a n d the experience of o u r actual m others is solely
a n d literally o u r o w n (Fontana, 1993; G reene & Sasportas, 1987).
A strology has its pan th eo n o f archetypes: the zodiac, planets, houses, angles
an d aspects. It has its dynam ic p o tential m a p p ed out in b irth charts, progressed
charts a n d o th e r arran g em en ts of sym bols. A ries is an archetype, a n d those b o m
w ith the Sim tran sitin g th ro u g h th is zodiacal sig n are particularly identified w ith
em b o d y in g th e Aries potential. But A ries is in ev ery chart, because all people
possess w ith in their collective unconscious all th a t A ries potentially represents.
T he b irth m a n d ala , like celluloid film, show cases certain archetypes. The
placem ents o f symbolic m aterial dem o n strates, fo r example, Libra ascendant, M ars
in S ag ittariu s in the th ir d house, a n d so on. Psychological m aterial in astrological
theory is interp retab le because it p o rtra y s the arch ety p al reality th a t is seeking a lived
experience.
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A strological archetypes are central in u n d e r s ta n d in g th e complexities of the
b irth m a n d ala . They conjure u p a nexus of energy given th e ir dynam ic potential to
im bue the psyche w ith images a n d ideas. A rchetypes, active w ith in the symbolic
circle o r p e rim e te r form ing the ch a rt (an archetype in itself), h o ld the psychological
in te n tio n of in d iv id u a l personality developm ent. T hus, the astrological m an d ala is
a field in w h ich the archetypes are a t play, g ain experience, a n d m om entum and
stre n g th to w a rd actualization. We evolve into th e archetypes, particularly those
e m phasized a t birth , as they are the p rim ordial im ages w ith w h ich we are first
identified (Arguelles, 1975; R udhyar, 1973).
A strological archetypes and psychological com plexes
Com plexes can be thought of as bundles o f psychic energy; associated clusters
of feelings, tho u g h ts, a n d m em ories in the unconscious. These complexes operate
like d istin ct m icro-personalities w ith in the total personality. T hey are autonom ous
aspects of psyche th at possess their o w n energetic d riv es a n d can be very compelling
in co n trolling th o u g h ts a n d behaviors (Hopke, 1989; N elson, 1990).
A strological theory provides a cartography for d elin ea tin g archetypal energies.
The sym bolism com prising the natal chart acts as a personal m an d ala w hereby
in d iv id u a l perso n ality can be w itnessed in sym bolic form. To th e astrologer, some
psychological com plexes are im m ediately a p p a re n t by noticing distinct clusterings
and p attern s. These vortices of energy are frequently explicit a n d cue the interpreter
to notice the arch ety p al energies involved (Greene, 1976; H am aker-Z ondag, 1990).
F or the p u rp o se o f dem onstration, let us say the p la n e t S aturn and th e sign
C apricorn are the d o m in a n t archetypes of the complex. As th e person gains w orldly
experience, those archetypes m ost applicable to S aturn, an d C apricorn, are forced
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into play. As the p e rso n d e v e lo p s a n d g ains experience th e com plex keeps g a in in g
force, so m uch so as to em erge th ro u g h into consciousness. T he in d iv id u a l
increasingly identifies w ith these archetypes a n d thus exhibits m o re a n d m ore th e
content of its forms (Greene, 1976; G reene & Sasportas, 1987).
A strological p h en om enology a n d arch e ty p al structures
a) Persona.
T he te rm "persona" is a t the core of the w ord, personality. I t refers to the
m ask of the perform er, w h ich restates the archetypal process o f becom ing a n d
em b o d y in g a n image. T he p erso n a is not considered to be literal, b u t rather a cloak
o r overlay of appearances. T h u s, it p ro v id es a m eans for psychologically
conform ing o r a d a p tin g to social criteria o r environm ents. G iven th a t we as a
species are tribal, this social facility to p erfo rm has b ee n pivotal to o u r survival
(Cam pbell, 1972; Watts, 1961).
A n in d iv id u a l m ay have m any m asks, each accom m odating a n aspect of th e ir
lives. These m asks m ig h t p ro v id e for conform ity w h en en g a g in g w ith the p u b lic o r
in business, in social situ atio n s, m em b ersh ip s a n d g ro u p s or e v e n w h e n d e a lin g in
p riv ate affairs. Collectively, how ever, all of these m asks co nstitute o n e's persona.
b) The four-fold ju n c tu re s of th e m a n d a la
T he fo u r points of the astrological b irth chart, by v irtu e of th e ir dynam ic
angles to one an o th er (90 a n d 180 degrees), suggest the p rim ary , active archetypes of
the persona. This q u a d ra tu re o f the m andalic circle are the A sce n d an t, N adir,
D escendant, a n d M idheaven. The zodiacal signs and any p lanets p re s e n t at th e se
fo u r points p ro v id e m a terial for d escribing these appearances (i.e., th e various
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archetypes o f persona) (R udhyar, 1973).
T he A sc e n d a n t p erso n a facilitates th e in itial im p a ct of perso n ality as it is
d e riv e d fro m th e m om ent o f birth. It is th u s the b asis of p erso n a l em ergence, o r the
origins of selfhood. This p e rso n a denotes the p h y sic al ap p e aran c e of oneself a n d it
is h o w one is first recognized. The A scendant p e rso n a is a d e sc rip tio n w hich
d istin g u ish e s one person fro m another. It is a n in d iv id u a l id e n tifie r (Hall & N orby,
1973; R u d h y a r, 1973).
U sin g the exam ple o f a Virgo A scendant, th e in d iv id u a l com es to id e n tify
an d be id e n tified w ith the archetypal qualities o f self-perfection, analysis, o rd e r,
service, d isc rim in a tio n a n d devotion. T his "V irgoness" may com e to r e p re se n t the
in d iv id u a l's striv in g s to m a in ta in the h ig h e st levels p ro m ise d b y this archetype.
C onversely, the in d iv id u a l m ay reject th e Virgo p e rso n a , an d e x h ib it an id e n tity
distinctly d e g r a d in g of its attributes (Lunsted, 1980; P a rk e r & P arker, 1982).
A t th e N a d ir of the c h a rt we fin d the p e rso n a id e ntified w ith one's origins.
T his is th e g r o u n d in g poin t o f th e astrological chart; it signifies n ig h t or the
unconscious h a b ita t of the ev olutionary soul. G iv e n th a t the N a d ir is the um bilicus
o r connector of th e in d iv id u a l to its ro o t self, th e N a d i r 's p e rso n a m u st be the
arch e ty p al im age th a t stream s from a lin eag e of k in d r e d identities. This is th e basis
for the role o f fam ily o r tribe (Herbst, 1988; P ark er & Parker, 1982).
If, fo r instance, the p e rso n a of th e N a d ir is Scorpio, then th e in d iv id u a l's
p e rso n a of o rig in w o u ld be one of d y n am ic in te n sity , tra n sfo rm atio n and
reg en e ra tio n . T here w ould be th e urge to m erge a n d thus, the e n e rg y to tran sc en d
th e em o tio n a l hab itu atio n s o f th e past. Yet, the in d iv id u a l c o u ld v ehem ently reject
th e e n v e lo p in g context suggested by th e archetype. In th e negative, a Scorpio
p erso n a h as th e capability to destroy th e psychic fo u n dations a n d integrity o f th e
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fam ily (Green, 1986; H erbst, 1988).
The D escendant is th e projection o f the self in other. This p e rso n a
encom passes th e im age of p e rs o n to p e rso n linkage w ith in the b o n d s of
relationships. Identification is a n in co rp o ratin g process, m oving fro m separateness
to unity, from "m ine" to "o u rs." The roles o f self an d o th e r experienced th ro u g h
interrelating (Laing, 1959; R u d h y a r, 1972).
Were A ries o n the D escendant, the p e rso n a of relationship w o u ld be one of
active initiation. T he Aries p e rso n a finds the desire to generate a p a rtn e rsh ip
id e n tity and allow for s p o n ta n e o u s expressions of in d iv id u ality , independence.
Conversely, this archetype c a n unconsciously become one o f codependency w here
th e in d iv id u a l d e m a n d s th a t th e ir p a rtn e r a n d o ther close associates b e im m ediately
responsive to them . The A ries persona h a s the potential to instigate quarrels a n d
unnecessary conflicts to feel th a t they are th e center of relationships (Arroyo, 1979;
L undsted, 1980).
Persona a t the M id h e av e n is im b u e d w ith the im age of social m eaning a n d
p u b lic stature. T his zen ith p o in t represents exposure to the w orld a t large, as it is
d e riv e d by referrin g to the S im 's location a t noon. The archetypal im ag e of the
M idheaven p o rtra y s the role th ro u g h w h ich one m ay becom e the ex em p lar of o n e's
o w n ideal of achievem ent o r realize their calling (Herbst, 1988; R u d h y ar, 1972).
By placing the archetype o f C ancer a t the M idheaven, the p e rso n a becomes
one th a t integrates aspects o f h o m e an d security w ith the im age of social meaning.
T his persona often seeks to a tta in security th ro u g h w o rld ly achievem ents and by
g a rn e rin g control over th e ir p ro fessional environm ent. C onversely, th e Cancer
p e rso n a at the M id h eav en c o u ld project m u c h of its un reso lv ed p a re n ta l and fam ily
issues into the p u b lic sp h ere w h e re their notice m ay p ro v e to d ism an tle their sta tu s
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(Herbst, 1988; Parker a n d Parker, 1982).
T he in n e r m asculine a n d inner fem inine in astrological term s
In n er archetypal images of the fem inine a n d inner archetypal images of the
m asculine coexist as unconscious forces. T hese im ages are eternal, inasm uch as they
have accum ulated w ith in the psyche of m en a n d w om en and are heredity factors of
p rim o rd ia l origin. These interior archetypes a re idealized versions of the fem inine
a n d the m asculine. They are experienced th ro u g h projection u p o n the person of the
beloved a n d are consequently the p rim a ry sources for passionate attraction a n d
aversion. W hat is more, th e ir expression contributes to psychological wholeness,
w hile th e ir repression opens the w ay chaos a n d d iso rd e r (Campbell, 1976; Hopcke,
1989).
T he sym bol of the Moon is the h allm a rk of the internal m other. The M oon's
placem ent in the chart, h er sign, an d the p la n eta ry aspects she receives are crucial in
d e te rm in in g a n in d iv id u a ls acceptance, identification, projection a n d / or repression
of the archetype. Conversely, this is tru e of the Sun, as its sym bol is an em blem of
the in ternal father. Jung indicated th a t the initial projection of a m a n 's anim a is
alw ays o n the m other, ju s t as the projection of the anim us is on the father.
C onsequently, it can be u n d ersto o d th a t Moon a n d Sim represent the earliest
encounters w ith the an im u s and anim a archetypes (H and,, 1981; Nichols, 1980).
In rom antic love a n d sexual attra ctio n the astrological eq u a tio n m u st also
take into account the presence of the archetypes, Venus and Mars. For a man, the
placem ent, sig n a n d aspects to Venus are essential features of his unconscious
fem inine ideal. V enus' archetypal im age of the exem plary w o m an w ill reflect in his
unconscious attraction to w om en o r the fem inine aspect. The sam e holds true o f a
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fem ale's projected Mars. It is th ro u g h this a rc h e ty p a l d y n am ic th a t sh e w ill
unconsciously experience e ith e r attra c tio n o r a v e rsio n according to h e r in te rio r
im age of the m asculine (Arroyo, 1979; N ichols, 1980).
A strologer H o w a rd S asportas (1987) com m ents on aspects of th e in n e r m ale
a n d in n e r female:
I n atu ra lly associate some p la n ets w ith m asculine o r anim us ty p e d riv es a n d
others w ith a n im a o r fem inine u rges. T he Sim M ars, J u p ite r a n d U ranus a re
anim us energies; there is the need to assert, strive, p u s h fo rw a rd a n d affirm
th e id e n tity . The Moon, V enus a n d N e p tu n e are fem inine o r an im a
energies; they blend, m erge, fuse, receive, ad ju st, com prom ise, etc.. (p. 180)
N o m a tte r o n e 's sexual o rien tatio n , the d y n a m ic s o f Moon, Sun, V enus a n d
M ars w ill be experienced via relatio n sh ip projections. This is tru e because the
arc h e ty p a l energies resid e in the collective unconscious a n d w ill seek som e av en u e
of an im a te expression (Fontana, 1993; M eyer, 1974).
In offering a n exam ple one can co n sid er th e sim plified astrological ch art of a
y o u n g a d u lt male. This m a n has his natal M oon in Virgo a n d his V enus in Scorpio.
H e also has Mars a n d the S un in Leo. D u e to th e M oon's placem ent h e is likely to
carry in his unconscious the ideal im age o f the fem in in e as one w ho in practical
w ay s d em o n strate s h e r devotion, h e r p u r ity of m otive, a n d service to w a rd h er
beloved. This exem plary Virgo archetype d iffe rs g reatly from his p lacem en t of
V enus in Scorpio. H is V enus archetype is a tem ptress, w ho takes h im to the d e p th s
of his em otions a n d m erges w ith h im to sa tiate h e r (his) p rim a l needs. The
d ile m m a is obvious a n d challenging to th e in te g rity of his perso n ality . As
m en tio n ed , this y o u n g m a n has M ars a n d the S un in Leo a n d is consequently a n d
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unconsciously id e n tified w ith th e hero a n d m asterful archetype. Will he choose the
in ternal fem inine of the V irg in or the W hore? N ee d less to say, this arch ety p al
d ra m a w ill consum e a m ajor p o rtio n of his psychological life. H e m u st fin d a w ay
to m ed iate his longings fo r th e two id eals (Hand, 1981; Nichols, 1980).
L ooking a t a y o u n g w o m a n 's sim plified c h a rt h e r natal S un is in A ries a n d
h e r Mars i n T aurus. She h a s Venus in L ib ra and th e M oon in Aries. T his w o m a n is
d r a w n like a m ag n et to relatio n sh ip s b ecau se the sig n a tu re archetypes are Venus
a n d Mars. U nconsciously, sh e desires th e excitem ent a n d a d v e n tu re expressed by
h e r Sun in M ars-ruled-A ries and, conversely, the sta b ility a n d physical com fort
p rom ised b y h er V enusian m ale arch ety p e o f M ars in T aurus. This w o m a n may be
forced by th e psychological com plexity th e se arch ety p al im ages to em brace these
unconscious aspects of h e rse lf in o rd er to find satisfaction a n d en d u ran ce in any
re la tio n sh ip (Arroyo, 1979).
T he social p erso n a
S a tu rn represents a psychic process a n d a m e an s for experiencing the self. It is
n o t only a n archetype sy m b o lizin g discipline, lim itatio n s a n d p u n ish m en t, b u t also
one th ro u g h w hich an in d iv id u a l can realize the m a n ife st substance of th e ir o w n
creativity a n d accom plishm ents. S aturn rep rese n ts th e fo rm a tio n of a socially
acceptable self (Greene, 1987; H and, 1976).
To becom e a n in te g ra te d p a rt of society, it is essential to reconcile o n e's p rim a l
spirits w h ic h are the very energies th a t S a tu rn contains. This constraint is
accom plished by s u p p re ss in g m anifestations of the archetype, a n d by cultivating a
secure p e rso n a th a t counteracts the in te n sity of S atu rn . The p eo p le w ho
su b o rd in ate the prim al sid e of their n a tu re m ay becom e socialized, b u t they do so a t
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the price of d ec re asin g their m otivations for creativity, spontaneity, p a ssio n and
aw areness. They lim it them selves from th e know ledge o f th e ir instinctive n ature, a
self-know ledge th a t m ay be m o re in spiring th a n any ed u c atio n or c u ltu re could
possibly provide. S aturn's p rese n ce can ch an n el those energies to ta sk or dim inish
one's p rim al sp irit to th e p o in t o f extinction (Greene, 1987; Ruperti, 1978).
S aturn is a n archetype o f perseverance a n d fortitude, y et is d o es easily give
w ay to inhibition. T he follow ing sim plified c h a rt exam ple m ay r e p re s e n t the
dichotom y of the S atu rn function. A y o ung m a n has C apricorn risin g w ith its ruler,
S atu rn in Aries, p la ced in the th ir d house of the chart. We know th a t S atu rn is a
p ro m in e n t sym bol in this m a n 's m andala because the persona, the A sce n d an t
C apricorn, reiterates S atu rn 's presence. H e h a s the planet N ep tu n e a t the
M idheaven, w here th e persona strives to a d a p t to social expectations (this is
S a tu rn 's n atu ral sp h e re of in fluence so once again, though it is u n d erly in g , S aturn's
presence is notable). This m a n h as struggled in life w ith d r u g ad d ictio n as m ean to
su p p ress his n a tu ra l sp irit a n d enthusiasm . S aturn's prom inence w o u ld suggest
that he suffers from some a n c ie n t w o u n d in term s of his pu b lic sta n d in g . S aturn is
d em an d in g , an d th e gatek eep er a t this m a n 's A scendant a n d M idheaven.
N evertheless, the archetype S a tu rn persists, a n d chances aro se for th e y o u n g m an to
dev elo p his intellectual confidence (Saturn in the 3rd house) and u se his
charism atic qualities (N e p tu n e in S aturn’s d o m a in at the M idheaven) in a role th at
d em onstrates som e aspect of his potential for transform ational le ad ersh ip . H e used
this o p p o rtu n ity to become lite ra tu re a spokesperson a n d ed u c ato r for Narcotics
A n o nym ous (N e p tu n e in Scorpio a t the M idheaven).
T he S aturn archetype contains basic instincts, a n d is th e source of common
sense a n d practicality. It can p r o v id e im m ediate access to th e factors o f a given
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situ atio n a n d in d o in g so, su p p ly im m ediate psychological tools fo r survival.
S aturn is p rese n t w h en decisions are im m inent a n d responses m u s t be wise a n d
tim ely, as in th e case of a n em ergency or crisis. In these situations, the conscious
m in d (ego) becomes shocked by th e im m ediate im pact of circum stances, req u irin g
th e unconscious m in d (Saturn) to assume control. The responses of the archetype
to th re a te n in g situations m ay prove im m ediate and successful. B u t if Saturn has
been rep resse d o r d en ied , th e p erso n may experience the extrem es o f inadequacy
a n d feel victim ized (Coleman, 1993).
T he S aturn archetype is a structural feature o r quality of p ersonality. It
p ro v id es th e form th ro u g h w hich creativity a n d inspiration can ta k e shape as o n e's
experience of self a n d environm ent. N egation of S atu rn 's fo rm a tio n a l attrib u tes
leads to repression a n d inhibitions that can potentially w reak h av o c. In the
astrological chart S atu rn 's sym bol is crucial. Its' presence conveys the deficiencies
a n d stren g th s in the evolutionary developm ents of personality (A rro y o , 1978;
Coleman, 1993).
C oncepts of the self
The g ly p h of the Sun, a circle w ith the d o t in its center, is a microcosmic view
of o n e's personal self. It provides glimpses into the m eaning of t h e ch a rt's sym b o l of
w holeness, a n im age of th e macrocosmic self. Both circles, the g l y p h of the Sun an d
th a t o f the Chart, sym bolize the m andala. W hile the Sun refers to a n identity w ith
the personal self, the m a n d a la relates to the Self as a universal co -p artic ip an t
(Cooper, 1978; N ichols,1980).
The archetype of the Self is a prim ary, centralizing aspect o f the collective
unconscious. T he Self holds together, as it w ere, the m yriad arc h e ty p a l realities,
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m u c h as the S u n holds together o u r p e r s o n a l so lar system . The astrological g ly p h of
th e S un illustrates this function th o u g h it carries w ith i t a n aspect of ego once it is
id e n tifie d w ith in a sign. Consequently, a n astrological archetype, su c h as Virgo o r
S agittarius, creates an identification th r o u g h w hich th e w holeness o f p ersonality
seeks to experience itself a n d be k now n (H am aker-Z ontag, 1990; H an d , 1981).
Like a sh ip to the sea, the Self se rv e s as ca p tain in ste w arding archetypal
im ages rising o u t of the collective unconscious. In th is w ay the Self d em o n strate s a
capacity to govern an d regulate its o w n actualization, a n d w h at is m ore, to id e n tify
its m any faceted selves. It also d em o n strate s, th ro u g h identification, an interacting
th r o u g h ego as the Self comes to be k n o w n (Cam pbell, 1976).
Should a c h a rt reveal the Sun p la c e d in Libra, it w o u ld imply th a t one's sense
o f self comes th r o u g h relations w ith o th ers. The p e rso n a l self, the Sun, is filtered
th r o u g h the arch e ty p e of Libra w here it becom es id e n tifie d through th e experiences
o f Libraness. Conversely, the Sun placed in A ries im p lies coming to know the self
th r o u g h direct identification w ith m u c h th a t p erta in s to th e em erging recognition of
o n e 's in d iv id u al beingness. The S un's b o u n d a r y a n d org an izin g capacity helps to
m a in ta in a focused view th ro u g h the b ir th arch e ty p e o f its zodiacal placem ent
(Jones, 1941; L inem an & Popelka, 1984).
There is a notable d a n g e r r e g a rd in g th e Sun archetype, and th a t is the
projection of the self into larger-than-life p ersonalities, celebrities, political an d
relig io u s leaders. In this w ay, the S un's sh a d o w can b e personally d isem pow ering.
T h e key to the S u n 's potential is th at of self aw areness, th e danger, the quest for self
re aliza tio n a n d the consequent self-deception this im plies. Like D o ro th y 's discovery
in O z, the W izard proves to be the sm all p e rs o n o p e ra tin g behind the larger screen
(Ebertin, 1940; M unkasey, 1991).
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T he s tru c tu ra l d y n am ics of p e rso n a lity w ithin th e m a n d alic field
T he symbol of a n astrological ch art is that of a m andala, a n imago m u n d i; an
enclosure o f sacred sp a ce a n d penetration; a microcosm. Its circle com prises th e
many p a rts a n d features sym bolic o f the psyche. It is a field fo r unifying a n d
in te g ra tin g the self w ith in the vastness of its p o te n tia l (that ex te n d s well b ey o n d the
lim ited scope of o u r so la r system ). The astrological m andala encom passes a n d
sustains th e tran sfo rm in g intrapsychic qualities th a t are sym bolized by the plan ets.
This process parallels th e n o tio n of in d iv id u atio n a s it u ltim ately im plies a n
in h eren t capacity to m a tu re a n d experience increasing degrees o f aw areness. W hat
is more, th e astrological m a n d a la symbolically illustrates the com plexities invo lv ed
in the dev elo p m en t of consciousness (Arguelles, 1975; Cooper, 1978).
By focusing-in o n the v ario u s psychological concepts th a t com prise a v ie w of
astrological theory, o n e m ig h t conclude th a t these p a rts so m e h o w m u st rem ain
d isparate. But, in fact, they o p erate in an ongoing a n d dy n am ic interplay w ith one
another. Because of th e n a tu ra l inclination tow ard stasis, th e unconscious a n d
conscious aspects in tertw in e. So it is too, w ith the archetypes. T hey play o u t in
relation to one another, in creasin g a n d subsiding in an active m a n n e r of
com pensation and sy n th e sis (Jung, 1958).
T his can be illu s tra te d w ith a Sun-Moon relatio n sh ip w h e re som eone h a s a
n atal p lacem en t of th e S un in A q u ariu s an d the M oon in T a u ru s. The arch ety p e of
the externalizing self is filtered th ro u g h A quarius re p rese n tin g a detached a n d
intellectual ap p ro ac h to aw areness. N evertheless, th e Moon, o r sense of em otional
security w ith in one's self, is in T aurus. H ere closeness and tactile reality are key.
H o w m ig h t these a rch e ty p es o f S un a n d Moon interact?
In th e 360 degrees of the m andala, Taurus a n d A quarius a re a t 90 d eg ree
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angles to one another. This d istance referre d to as a "square" denotes a b u ild in g
block of energy a n d activity. T he square reiterates the M oon's last q u a r te r phase,
sy m bolizing a reorientation of energies to w a rd completion. Said d ifferen tly , there is
in creased resistance to w ard the com pelling need to m ake tran sfo rm atio n al changes
by personally ad ap tin g . A t the core of these dynamics of extrem e fixity a re
ac cu m u late d p ow ers of w isd o m a n d determ ination. Thus, the interactio n s of these
arch ety p es p erfo rm m uch like isom etric exercises b u ild in g muscle. T h e sh e er
resistance contributes to the overall stren g th . When decisions are m a d e a n d shifts
occur they do so w ith enorm ous results a n d lasting im plications (Jones, 1941;
R u d h y a r, 1936).
T his exam ple concretizes the p ersonality as a rem arkably com plex structure,
a n d the b ir th m a n d a la reflects this. M oreover, there are countless factors (planets,
signs, houses and aspects) th a t reflect the intricacies of personality. A strology
p ro v id es a m eans for sy n th esizin g w h a t ap p e ars to be a conglom eration of
psychological states a n d experiences (Cobb, 1992; Weston, 1990).
T he dynam ics of p erso n a lity
To activate the complex stru ctu re s of personality th u s described, a p o w e r
source is needed to p ro m p t a n d discharge these psychic energies. From w h e re are
these p ow ers generated? W hat is the essence of these energies? H ow a r e they used
to experience an d express personality? H o w do these energizing forces o f the psyche
d istrib u te their potential? A n d finally, h o w do these dynam ics contribute to
p e rso n a lity integration?
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In terp retin g the interfu n ctio n in g of the psyche.
The b irth chart, o r m andala, is m u c h like an x -ra y p h o to g ra p h of the psyche.
I t presents th ro u g h its sym bolism , a m eans for c o m p re h en d in g th e com plexities of
personality. W hat is more, the circle rep resen ts an inclusive a n d self-contained
v ie w of the in d iv id u a l a n d his o r her psychological potential. T h u s, the structures
of personality outlin ed by the dynam ics of the astrological chart re p re s e n t not only
th e functions o f psyche, b u t also the sources an d re fin em e n t of its e n e rg y (Arguelles,
1975; Rudhyar, 1973).
Describing the astrological m andala as a com plete, or self-contained system of
psyche is not to suggest th a t external forces have no influence. It is, rath e r, that
v ario u s influences, including the physical bod y and its processes, a re tran sm u ted
into active m a terial of the psyche. These energies a re th u s expressed w ith in the
in te g ra ted w hole a n d view ed as m echanism s of psyche. There are, for exam ple, the
five senses su p p ly in g m uch in term s of ad d itio n a l e n e rg y , as does th e function of
in tuition. As sources of stim ulation, they contribute to the ongoing a n d continuous
flux of psychic d ynam ism (H am aker-Z ondag, 1990; V o n Stein, 1996).
Due to constant change w ith in the psyche, a s ta te of perfect balance can n ev e r
be obtained. It can merely achieve conditional stability. External forces from w ith in
th e body a n d the en vironm ent affecting th e psyche ac tiv a te unceasing
transform ations a n d shifts w ith in the m an d alic system (astrological c h a rt th ro u g h
th e principle of planetary transits). If this system w ere com pletely u ninfluenced, it
could realize a state of perfect equilibrium , an d thus, w o u ld not be vu ln erab le to
in trusions from the outside (progressions, arcs and tran sits). Should th is be the
situation, the psyche, as it is astrologically sym bolized, w o u ld cease to exist (H and,
1976; Ruperti, 1978).
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N onetheless, th e stim u li ex erted by external influences can be, conversely,
overly in v igorating a n d d isru p tiv e . T he s tu d y of progressions, arcs a n d transits
have d em o n strate d h o w events ca n th ro w a n in d iv id u a l a curve. T he slightest
p lan etary influence m a y have sw e e p in g consequences o n one's psychological
stability. This indicates th a t it is n o t the p ro p o rtio n s of energy th a t are significant,
b u t the u nsettling effects th a t the a d d itio n a l energy exerts on the psyche. It takes
only th e flip of a sw itc h to cause irre p a ra b le d am ag e fro m a nuclear device.
C om paratively, it m a y take b u t the sm allest a d d itio n o f energy to set off an e rra tic
psyche a n d produce in a p p ro p ria te reactions from a p e rso n (Hand, 1976; Jung, 1958).
It is foolish to im a g in e th at a p e rso n can re a d y them selves for every p ro b ab le
psychological alternative. N ovel experiences w ill be im posed u p o n the psyche a n d
d isru p t its stability. T h e influx of certain energies sym bolized by p ressin g transits,
arcs a n d progressions a le rt the in d iv id u a l th a t they n e e d to reduce th e ir exposure to
unnecessary stim uli a n d b eh a v io ral triggers. These cycles may rep rese n t the g re a te st
needs to w ith d ra w fro m external a n d en v iro n m e n tal stresses an d re g ro u p to
m ain tain in n e r balance. In the m ost extrem es of u n p re p a re d n e ss, a n in d iv id u a l can
w ith d ra w totally w ith in them selves a n d th u s become im pervious to all external
stim uli (H and, 1976; Ju n g , 1958).
Conversely, th e re is also the need fo r excitem ent a n d new experiences
req u irin g a n openness to stim uli. A p e rso n 's life m ay become so autom atic a n d
blocked from novelty th a t he o r sh e lapses into ap ath etic depression. In this case,
transits a n d progressions can be v iew ed as a call to take action, n o t as an indication
to w ith d ra w from e n v iro n m e n ta l stress. T hey re p re se n t increased stim u latio n a n d
energy; w elcom ed ac tiv a tio n s to w a rd s experiencing m o re vigor a n d vitality (H a n d ,
1976; Jung, 1958).
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Given, th at th e psyche w e re com pletely exposed d u r in g tim es o f increased
s tim u la tio n by transits or o th e r re p re se n ta tiv e m otions, th e re su lt w o u ld be u tte r
a n d com plete psychological chaos. N evertheless, if the psyche w ere to ta lly sh u t off
fro m these m otions, it w ould be certain to sta g n ate a n d becom e inert. T he
w holesom e, w ell-secured p erso n a lity fu n ctio n s w ith in th e m ean of th e se tw o
extrem es an d develops thro u g h constant a d a p ta tio n s as n e e d s occur (A rroyo, 1978;
H am aker-Z ontag, 1990).
T h e g eneration of psychic energy
Psychic energy is the g e n e ra to r of personality. The P sychoanalytic theorists
re fe rre d to this source of energy as the libido, potency d e riv e d from a n in d iv id u a ls '
e m o tio n s an d physiological appetites, su c h as h u n g e r a n d sex. O n a conscious level,
lib id o is actualized through efforts and en d e av o rs, aspirations a n d longings, as well
as p e rso n a l determ ination. We u n d e r s ta n d psychic energy to be the a c tiv a tio n of all
sym b o lic m aterial com prising a n astrological ch a rt (Monte, 1991).
T he a p p lie d formulas of astrology a n d its overall m e thodology offer a
q u a lita tiv e means for m easuring psychic energy. W hether potential o r actual, the
sym bology refers to its energetic existence. U n d ersta n d in g , experiencing, recalling,
c o n sid erin g , em oting, hoping, in te n d in g a n d asp irin g are all psychological functions
p ro d u c e d by psychic energy. T he m yriad attrib u tes of this energy effect personality
in te rm s o f inclinations, tendencies, a n d p re d isp o sitio n s. T he tim in g m ech an ism of
astro lo g y points to the activation of these p o te n tia l expressions o r d em o n stratio n s of
in d iv id u a l personality (Campbell, 1976; G reene & Sasportas, 1987).
G iven th a t a b irth chart p re su p p o se s th e poten tial o f perso n ality as the
in d iv id u a l comes into life (based on the b ir th tim e, d ay a n d location), astrological
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theory views psychic energy as being in te n d ed a n d desig n ated fo r the individual.
T herefore, this energy is considered an active tem plate, a pattern th a t evolves
th ro u g h p rese n t life developm ents. Psychic energy is constantly b e in g consum ed
a n d regenerated by the psyche, d raw in g from the p a st w h a t it n eed s to create the
p rese n t and p re p a re us for the future (Green, 1986; Grof, 1985).
Psychic energy is perpetually active, a n d consequently, no c h a rt is static. Even
in the m ost tragic of circum stances, w here physical a n d / o r psychological
functioning is severely h in d e re d or has d eterio ra ted , psychic en e rg y to some degree
persists. It does not need o u r awareness to be active fu el for the psyche. It exists
even as w e sleep or slip into varying states o f unconsciousness. D ream s a n d the
im agination are fueled by psychic energy, as are o th e r inherently h ea lin g and
creative m in d states Qung, 1958, 1961).
There is a continual exchange betw een physical a n d psychical energy. This
innate tran sfo rm atio n al p henom ena is a creative d y n a m ic that co n d itio n s the
relationship betw een m in d an d body, b rid g in g the p o te n tia l to th e actual. Reflected
in the sym bolism of the astrological chart it serves as th e im plicit connection
betw een the archetypal a n d concrete Gung, 1958,1961).
A strology, a svrnbology representative of psychic d ynam ics
The sym bology of astrology is significant in th a t it represents th e archetypes,
energies an d values expressed th ro u g h the dynam ics of psyche. T hese essential
elem ents contribute in m easure to the distin ct qualities of personality. In other
w o rd s, astrological sym bology describes a certain em p h asis in the psychodynam ics of
personality.
A n in d iv id u a l may, for instance, h av e significant placem ents im p ly in g an
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attraction or h ig h e r value p la ced on qualities of the intellect (for exam ple, planets
placed in Sagittarius, the 9 th h o u se or em phasis on Jupiter). C onsequently, this
p e rso n may give preference to p eo p le an d environm ents th a t su stain a n d express
intellectualism . Astrological sym bolism w ill indicate the likelihood o f behaviors
su p p o rtin g a n d giving evidence to one's m ental keenness a n d p o w ers of reason.
E nvironm entally, people w o u ld te n d to externalize this in n e r focus. By d o in g so
they w ould likely s u rro u n d them selves w ith objects m irro rin g th e ir n e e d for
intellectual spaciousness a n d m e n ta l detachm ent. Psychic p ressu res w o u ld be
exp en d ed in o r d e r to gain p o w e r through the m ind a n d th e re b y id e n tify w ith
em phasized v alues (Arroyo, 1975, 1996).
The th r u s t of psychic e n e rg y is quantitatively an u n k n o w n , b u t th e specificity
of its qualitative presence is distinct, symbolically and psychologically. A n
assessm ent o f the b irth m a n d a la w o u ld indicate preferences or p red isp o sitio n s for
certain behaviors, relationships a n d environm ents th at a re m ost ex p ressiv e of
accentuated values. Conversely, th ere w ould b e a decrease in the affinity to w ard
m atters w ith lesser symbolic em phasis. T hus, in contrast to the exam ple given of
the intellectual type, a psyche d r iv e n by stress o n em otional values (for example,
planets placed in Cancer, the 4 th house or em phasis on the Moon) m ig h t find the
environm ent of a n intellectual to be rather im personal a n d d ev o id o f th e
psychological com fort they re q u ire (Arroyo, 1975; Parker & Parker, 1982).
The n atal m andala illu stra te s the dynam ics of the psyche as a system th a t is
constantly m a k in g a d a p ta tin g a n d changing. Patterns in the chart rev ea l potential
transform ations reg a rd in g v a rio u s aspects of th e personality th ro u g h activities a n d
experiences. T he dedication o f psychic energies shifts fro m one d o m a in to the next
as evaluations of need an d sa tia tio n dictate. T his represents a co n tinuous
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d istrib u tio n of innate psychological processes in p e rp e tu a l motion. T he natal
m andala, th o u g h fixed by the physical coordinates of the b irth d ate, tim e an d place,
sym bolizes a co n tin u o u s flux o f exchange a n d d istrib u tio n of psychological e lem e n ts
(Campbell, 1976; H opcke, 1989).
In con trast to psychological values th a t are a p p a re n t an d consciously s o u g h t
after, there are those w e are u n a w a re of y e t exist w ith a n equal if n o t g reater d e s ire to
actualize. T he reference here is are values su stain e d in the regions o f the p e rs o n a l
a n d th e collective unconscious. These m ore h id d e n v alues g ain m o m e n tu m a n d
significance d u e to the p ressu re they u n w ittin g ly exert. Psychologists have re fe rre d
to th e ir effects as complexes. The phenom ena of th e ir existence is n o te d by
g ro u p in g s or stellium s of p la n ets in corporated w ith in the b irth chart. The g re a te r
the n u m b e r of p lanets, the g re a te r th e ir m a g n itu d e o f effect on personality
C am pbell, 1976; Grof, 1989).
A n illu stra tio n of this w o u ld be a ch art w ith a n intense g a th e rin g of p la n e ta ry
sym bols in the sig n of Libra. H ere, the personality m ay strive for a n in o rd in ate
d eg ree of h arm o n y a n d peace by seeking to quell conflicts in relationships at th e cost
of th e ir self-esteem . C onversely, a n in d iv id u a l m ight experience im balance by
p u ttin g d e m a n d s on th e ir relations to ad h e re to an ideal. Instead of h arm ony th is
p ro m u lg a te s conflict a n d u p h eav al. Either reaction is extreme, w h ich is w h a t th e
ste lliu m o r g r o u p in g of p la n ets indicate. T he em phasis sym bolizes th a t an
e x tra o rd in a ry a m o u n t of energy o r psychological p ressu re is b eing unconsciously
id e n tified w ith an archetype, in this case, w ith the sign Libra (D avison, 1963;
McEvers, 1990).
Com plexes a re m ost freq u en tly exhibited th ro u g h o u r em o tio n al reactions.
T hese reactions te n d to be ta rg e ted to w ard certain stim uli. C onsequently, people,
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ideas, statem ents o r environm ents act as vehicles, if not targets fo r the release o f
d e m a n d in g psychic p ressure. In b irth charts, p la n e ta ry progressions or tran sits to
stellium s illu stra te th is sam e phenom enon. P la n e ta ry m ovem ents to concentrated
areas sym bolize the likelihood of energetic reactio n s to inherent psychological
pressures. Com plexes o r stellium s also serve as cues to physiological im balances,
such as increased o r decreased levels of h o rm o n es o r neurological properties.
Ramifications m ight le a d to certain co m p en sato ry behaviors th a t more o r less affect
an in d iv id u a l's self o r social identity. W hether th e imbalances m anifest as gifts or
challenges, they re p re se n t differentiations th a t c a n be noted in the s tu d y of
p ersonality (Ebertin, 1940).
A n exam ple of this m ight be a y o u n g ste r w h o has a ste lliu m consisting of
M ercury, M ars a n d U ranus. He may exhibit b eh a v io rs that a re indicative of
neurological distresses, such as attention deficit d iso rd er. A w o m a n m ay be
d ia g n o sed w ith d e p re ssio n and her chart my corroborate her ailm ents. T he
p ro g re ssio n of the M oon to Saturn m ay trig g e r a n a ta l Saturn Moon configuration
in h er c h a rt in d icatin g a possible lack of certain horm ones o r a physiological
imbalance. If a n in d iv id u a l has a strong N e p tu n ia n emphasis in their chart, it may
correlate w ith anxiety d isorders, or oth er w ays th a t hinder th e ir full p artic ip atio n in
the w o rld . This is n o t to say that the planets ca u se o r are indicative of p ro b lem s th at
will d efinitely m anifest. But their em phasis is a w a y of sym bolizing that in some
m an n er th e arch e ty p al qualities or functions a re amplified. Physiological challenges
often p re se n t the need for psychological strategies a n d visa versa. E ither w ay , the
personality w ill be effected (Ebertin, 1940).
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Energetic principles of th e psyche
As a form of psychic energy, libido m ay be channeled, su p p ressed , repressed,
blocked o r dem onstrated, b u t in all instances it is an inherent force of creativity. It
represents th e desire to manifest, to satiate a n d to encounter experience. It is
synonym ous w ith all archetypal forces u n d e rly in g m yths, religious beliefs,
p hilosophies an d neurosis. It im pels all functioning w ith in the sym bolism o f the
b irth m a n d ala (Campbell, 1976; C larke, 1994).
If this essential energy w ere h in d e re d o r rep ressed it w o u ld m anifest
equivalently in some o th e r aspect of consciousness. Therefore, conscious psychic
energy w h e n suppressed, finds a n unconscious substitute or sym bolic altern ativ e
expression, assim ilating th e energy o f the excluded idea and relocating it in
consciousness. These tran sfo rm atio n s a n d reassignm ents of creative energies a re
the constant activities th a t astrology symbolically describes (Campbell, 1976; C larke,
1994; Hopcke, 1989).
A strology, in fact, represents h o w h u m a n s have been in herently g u id e d by
an inclination tow ard sym bol m aking. A sym bol therefore is an energetic analog.
Historically, hum ans have created sym bols a n d used them to w eave stories a n d
myths. Symbols have g a in e d p o w e r th ro u g h practiced traditions of rites an d ritu als,
a n d as em blem s of the spiritually sa cred a n d h u m a n ly profane. O u r p rim o rd ial
ancestors converted psychic energies into various symbols w hich represented th e ir
physical a n d psychological existence. Some of the very first symbols related a
transference of relationship b etw e en the cosmos a n d hum anity. T his tran sm issio n
of symbol m aking processes from h u m a n forbearer to hum an descen d en t is key to
the u n d ersta n d in g of arch ety p al reality a n d th e em pow ered sym bology of astrology
(Arrien, 1987; Cooper, 1978, Fontana, 1993).
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I believe th a t the notion, of psychological equivalence describes the fact th a t
w h e n the intensity of energy expended to w a r d a given psychic elem ent becomes
re d u c e d or v an q u ish ed , it w ill reap p e ar e lsew h ere in th e psyche. C onsequently,
psychic energy is never lost, it is merely relo c ate d or tra n sm u te d . A c o u n te rp a rt to
this theory concerns itself w ith th e actual d is trib u tio n of this pow er, sug g estin g th a t
m e n tal energy moves from the m ost intense d o m a in s o f receptivity (w here the
b ir th chart sh ow s the m ost activation, such a s square a n g les a n d oppositions) to the
least active in a com pensatory fashion (i.e. to area s of ease su c h as p lanetary trines
a n d sextiles). U ltim ately, it can be u n d e rsto o d th a t w e psychologically strive to w a rd
a n equalization of differences. This balancing process req u ires actively engaged
psychic integration a n d often times, urgent o r difficult decision m ak in g (H all &
N orby, 1973; L undsted, 1980).
A person may, for example, be to m b e tw e e n tw o eq u a lly com pelling
alternatives b u t resolve the conflict by o p tin g fo r a th ird choice th a t is far less
confronting th a n the original two. This d iv is io n m ay be a p p a re n t astrologically
(perhaps, th ro u g h a p lan etary opposition) w h e n a n in d iv id u a l exhibits p o la riz atio n
in th e ir aw areness. The resolve to this conflict is likely to be d e term in ed th ro u g h a
th ir d planet or choice w hereby the person can choose to m itig ate the inten sity of
th e ir turm oil (H all & N orby, 1973).
To illustrate this further take the ex a m p le of an in d iv id u a l w hose b ir th
m a n d a la contains the opposition of M ercury in Gemini to Ju p ite r in Sagittarius. It
is likely that this p erso n w ill be to m betw een th e m ental p erceptions th a t keep d a y
to d a y reality novel a n d engaging (Mercury in. Gemini), w ith those th a t fu rth e r
la rg e r visions of evolving w isd o m an d k n o w le d g e (Jupiter in Sagittarius).
Identification w ith these tw o ideals may create tension re s u ltin g in a d iv id e d self
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concept. (Arroyo, 1996; D avison, 1963; Edis, 1995).
In this same b irth m a n d ala e m p h a sis is n o te d , alth o u g h to a lesser d eg ree , on
Mars, situ a te d in the sig n of Libra. T his placem ent can be in te rp re te d to m e a n that
the in d iv id u a l has the p otential to becom e the peaceful w a rrio r a n d in d o in g so
resolve some of the stresses posed by the M e rc u ry /J u p ite r natal opposition. Mars in
Libra form s a trine aspect, (same elem e n tal quality) to M ercury in Gemini a n d a
sextile to Jupiter in Sagittarius, sig n ify in g a n o p tio n to transfer psychic e n e rg y and
th ereb y reduce the pressure. This transference is sym bolized astrologically as a
rea ssig n m e n t of arch e ty p al em p h asis m o v in g fro m the d y n am ic G em ini-Sagittarius
po la rity to the am eliorating one, Libra. The transform ation of psychic e n e rg y is
possible only because th ere is a g r a d ie n t of intensity am ong id e a s an d arch ety p al
realities. T he psyche strives to eq u alize im balances a n d stresses by finding
re so lu tio n s to conflicts.
T he analysis of th e b irth ch a rt indicates th a t this red irectio n also occurs in
rela tio n sh ip to "houses" o r sectors of the m a n d ala . Where th e re is a prep o n d eran c e
o f elem ents in one q u a d r a n t there is o fte n com pensation th r o u g h a n o th er less
w eig h ted division. As a case in p o in t, consider a n in d iv id u al w h o has m a n y planets
located in the u p p e r rig h t h an d q u a d r a n t, houses seven, eight a n d nine. This upper-
W e ste m q u a d ra n t places p artic u lar significance on b u ild in g rela tio n sh ip s as a
m eans of com ing to k n o w the self via others. W hen these areas are activated there
is often a psychological sh ift to a less occupied location. F requently this occurs in the
houses opposite to those occupied b y th e stellium . This pro v id es a m an n er to
objectify the experience, o r in other w o rd s a d a p t to the need. In o u r exam ple, one
m ig h t relocate an d a d d re s s tensions th r o u g h identification a n d activities re la te d to
th e lo w er-E astem q u a d ra n t, houses one, tw o a n d three. In this w ay , the in d iv id u a l
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m ight feel th a t he or she ca n realize g re a te r control a n d psychological satisfaction
(Jones, 1941; Meyer, 1974).
Psychological progression a n d regression
Psychological p ro g re ssio n is a n ad a p tiv e function th a t b u ild s successively
th ro u g h o u t life b u t is n e v e r entirely achieved, as it is e v e r continuous. W hat is
m ore, psychological d e v e lo p m e n t m u s t m eet the d e m a n d s of co n stan tly ch a n g in g
e n vironm ents in o rd er to fin d ex p ressio n for libidinal o r creative energies.
Conscious b eh a v io r is n o t alw ay s in concert w ith the forces and d r iv e s of the
unconscious a n d one's a b ility to m ake the necessary a d a p ta tio n s a t a n y given
m om ent m a y diffe r w ith th e app e aran c e of doing so (M onte, 1991).
P rogression and reg ressio n p erta in s to energetic flow, like th o se of the tides.
T he psyche shifts in d ire c tio n creating em phasis an d in te n sity w h e re needed. W here
th ere has b e e n a p rep o n d e ra n c e of energy there even tu ally is an im balance.
O v erem phasis skew s psychic stability a n d a com pensating action occurs in a n o th er
direction; th is is progression. R egression is the p ull fro m the in ten sified areas to
those replete o f energy. Like cups b ein g p o u re d from e m p ty to full a n d back again,
the shifting n o t only energizes b u t also generates balance a n d psychological
w holeness (A rrien; 1987; G uiley, 1991).
The n a ta l astrological ch art sym bolically describes psychological
p red isp o sitio n s a n d tendencies. T hese qualities may in h e re n tly com e to the fore
th ro u g h the character a n d p erso n a lity of th e individual. In fact, psychological
intensifications can come to define o r obscure the actual n ee d s of th e person. This
w ill be d e m o n stra te d in th e case stu d y of R. D. Laing w h e re the p la n e ts o n the
A scendant am p lified the p erso n a . In o th e r w ords, a d a p tiv e p rep o n d eran c es can go
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aw ry, a n d a n in d iv id u a l can become consum ed w ith satiating a n d expressing th a t
w hich predom inates. T he p ro m in e n t o rien ta tio n th e n ceases to be adaptive
(Ham aker-Zontag, 1990; Patterson & Eisenberg, 1983).
To illustrate u s in g a b irth m andala, lets say a n in d iv id u a l is b o m w ith
n u m ero u s placem ents i n the elem ent of fire. W hat is m ore, this p erso n has Mars
a n d Ju p ite r in the fo reg ro u n d of th e chart. T he qualities of fire sym bolize attributes
w hich equate to o u tw a rd expression a n d physical vitality. Planets in the foreground
give rise to action. T he n atu ral inclination of a p e rso n w ith this orientation is to
intensely experience a n d express em otional a n d in d iv id u alistic needs. If this
accentuation becomes im balanced, d raw in g too m uch psychic energy to itself, it
ceases to be adaptive a n d can dom inate the e n tire personality. W hen this occurs, a
new function is called for (Arroyo, 1975,1996).
In the case w e a re exam ining, w here th e p e rso n 's d o m in a n t function is fire,
new circumstances m ay require h im or her to d r a w on o th e r elem ental qualities
th at a re less am plified. Where the p red o m in a n ce of fire m ay eventually become
m aladaptive, the p erso n can tu rn to other elem ents th a t are less accentuated in the
birth chart. A n astrologer could correctly d te a p artic u lar progression or transit that
triggers the use of o th e r elem ental functions, b u t w h ate v er novel situation is
stim ulated it is certain to be traced to a configuration im p lied in the b irth chart. In
this exam ple, the in d iv id u a l m ight d r a w on m ore obscure placem ents of planets in
earth signs. E arth could provide the balance of g ro u n d ed n ess a n d discipline to the
overall exuberance of fire. A lth o u g h it is im p o rta n t to note th a t a n in d iv id u al m u st
be o p en to accepting these changes in this w ay the p e rso n could experience
developm ent a n d progression, an th u s effectively ad a p t. If the redirection of psychic
energy w ere to the elem en t of w ater, the in d iv id u a l could relate to the w orld from a
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place of feelings a n d sensitivity. By d r a w in g on, o r red irec tin g psychic energy the
p e rso n acquires a m ore ad a p tiv e psychological m o d e o f operations a n d experience
(Arroyo, 1975, Meyer, 1974, H am aker-Z ontag, 1990).
This sh iftin g of psychic em phasis generally occurs as the re su lt of some
in te rn a l crisis w h e n an in d iv id u a l is h a r d p ressed to re o rien t a n d m ake th e ad a p tiv e
changes. Ju n g called this process regression because it d ep o ten tiate d th e native
em phasis th a t w as d r a w n u p o n and re s u lte d in a su b trac tio n o f psychic energy from
th e p re d o m in a n t orientation. H e su g g e sted th a t th ro u g h the process o f regression a
ste a d y loss o f value occurs so th at new functions c a n evolve. This coincides w ith
m y view of astrological theory that states th a t an intrapsychic crisis o r d e m a n d is
n ee d ed to activate less em phasized qualities. C onsequently, there is a red u ctio n of
psychic energy b o u n d to w ard accentuated p attern s a n d more rechanneled into the
m itig atin g elem ents o r qualities (Campbell, 1976; H opcke, 1989; G reene & Sasportas,
1987).
Flexibility is a key survival skill, a n d to a g re a te r o r lesser degree an
in d iv id u a l w ill psychologically a d a p t to n e e d e d reform ations. A crucial feature of
th e types of translations in energy thus d escrib ed is th a t in the m id st o f the
reorientations there can be a n activation o f beneficial archetypes w hich give the
p erso n access to u nrealized potential a n d w isdom . If for exam ple, an in d iv id u al w as
a p red o m in a tely "L unar type" operating from a n aw aren ess of feeling an d n u rtu re
a n d a n intrapsychic d em an d sum m oned a "Solar response," the p erso n w o u ld be
com pelled to access th a t psychological a s p e c t of him o r herself. In d o in g so, the
in d iv id u a l w o u ld be re q u ire d to encounter th e a ttrib u te s of th e S un's archetype, one
th a t is diam etrically different th an that o f th e M oon's. In this case, th e p erso n
w o u ld possibly take o n his o r h er u n realize d capacity for le ad ersh ip a n d authority
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a n d th ereb y vitalize a n d m ore fully integrate th e p erso n a lity (C unningham , 1988;
P ark er & Parker, 1982).
We w itness a n d experience these archetypal shifts th r o u g h o ur d re a m s. O ur
b irth charts co n tain all the possible images a n d archetypes th a t could com e into
being, a n d could ostensively be called the container of all psychological images.
W hen w e en te r o u r d re a m s o r any unconscious state, w e energetically m ake
adjustm ents. Psychic energy progresses and regresses, forcing us to a d ju s t a n d
a d a p t to the d e m a n d s of creating a n d recreating archetypal realities. In this way,
g en e ra ted th ro u g h th e archetypes a n d the energetic shifting of the psyche, w e
experience o u r selves, others and the w orld (Cobb, 1992; Schw artz-Salant, 1995).
T he construction o f psychic energy
Psychic energy, like m aterial energy, is ro u te d , m o d ified , an d ultim ately,
transform ed. To u n d e r s ta n d this process, it can b e likened to the physical alchemy
of food being tran sfo rm ed into energy a n d d istrib u te d , according to s u p p ly an d
d em an d , th ro u g h o u t th e body. It does so th ro u g h a process o f physiological signals
o r sym bols th a t cue the system 's priorities an d receptivity to those energies. Just as
the body converts ra w energy, so does the psyche. It does so b y resp o n d in g to the
constant a n d ever flu c tu a tin g dictates of intrapsychic needs, a n d by a d h e rin g to the
sym bolic inferences th a t are transm itted correspondingly. T h e relatio n sh ip betw een
r a w psychic en e rg y a n d symbolic references is o n e of alchem ical transform ation
(Schw artz-Salant, 1995).
T he concept of in tern alized sym bolic references p re su p p o se s a collective
unconscious or a source fro m w hich w e, as a species, d ra w o n a legacy o f im ages or
arch ety p al realities. I believe this is em b e d d e d in th e phenom enological v iew of
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astrology. This, in fact, forms th e te m p la te for the astrological m a n d a la as a
cosmological blueprint, one th a t becom es p erso n a lize d th ro u g h the liv in g a n d
d ev e lo p in g reality of the in d iv id u a l. This process becomes ignited at b ir th , and
th u s, th e natal chart becomes a p r im a r y reference point th ro u g h o u t o n e s ' life
(Bogart, 1994; Spiller, 1997).
A dditionally I believe th a t the psyche develops cultural or societal cues that
c o n trib u te to the overall and in c lu siv e s tru c tu re of its symbology. T his corresp o n d s
w ith b o th an evolutionary an d in trin s ic view o f the hum an psyche as o n e o f shared
or participatory reality. The sym b o lo g y u ltim ately states th a t people p a rta k e of the
sam e p rim a m ateria by virtue o f th e ir h u m a n ity a n d that the psyche acts to
en v e lo p e this w holeness. In th is w a y the in d iv id u a l m andala is p erce iv ed as a
ce llu lar aspect of a la rg e r and all encom passing organism. Psychic e n e rg y th u s
co rre sp o n d s to both the in d iv id u a l a n d the collective inasm uch as a n in d iv id u a l
acts o u t of personal need, b u t m a y ultim ately contribute or possibly h in d e r, the
o v e ra ll condition of th e species.
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C h a p t e r F iv e
T h e f u n d a m e n t a ls o f a s t r o lo g y
An astrological c h a rt is a m a p , a sym bolic cartography of p attern s and
archetypes alive w ith p ersonal a n d u n iv e rsa l m eaning. It is a contem plative image;
a m a n d ala of w holeness. M editation on the sym bolism of a chart's contents is a
source for discovering psychological a n d sp iritu a l m eaning. Astrological symbolism
represents the accu m u lated w isd o m a n d creative po te n tia l of the person. The
ex tra o rd in a ry richness a n d com plexity of astrology's sym bolism resonates w ith
fu n d am en tal aspects o f o u r ow n n atu re . As sym bolist J. C. Cooper (1978) notes,
T ra d itio n al sy m b o lism assum es th a t the celestial is p rim o rd ia l a n d th a t the
terrestrial is b u t a reflection o r im age of it: th e higher contains the m eaning
of th e lower. T h e celestial is n o t only p rim o rd ia l b u t eternal, a n d confers on
the sym bol th a t u n d y in g p o w e r w h ich has rem a in ed effective over the ages
a n d continues so to the extent th a t it evokes the sense of the sacred an d leads
to a p o w er beyond itself (p. 8.)
The zodiac is a sy m b o l of the connectedness betw een e a rth a n d the universe;
a com m ingling of n a tu re a n d cosmos. T he elem ents or sym bols of astrology
compose a sto ry of in d iv id u a lity in process; a n in terp retab le m odel of in d ividual
psyche. C onsequently, the b irth c h a rt offers a m eans for u n d e rsta n d in g an
in d iv id u a l's u n folding jo u rn ey in d e v e lo p in g aw areness a n d acceptance; a means
for ta p p in g into the sym bolic dim ensions of self tran sfo rm atio n a n d realization
(Arroyo, 1978; Bogart, 1994).
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The horoscope as a m a n d a la of w holeness
T h e astrological ch a rt is a g reat w heel, a m a n d a la w h ich p ro v id es a m eans for
co m p reh en d in g a n d conceptualizing th e aw e in sp irin g im age of a universal order.
Yet, it is interestingly a view th at c a p tu res orderliness in the m id s t of continuous
chaos a n d complexity. In spite of its confluence of sym bolic relationships, the chart
sustains its message a n d rep resen tatio n of psychological w holeness. Astrological
sym bolism , acting w ith in the sphere o f its m andalic form, p ro v id e s a n interpretable
m eans for exploring the m e tadim ensions of p ersonality (A rguelles, 1975; R udhyar,
1973).
Perceived as a n archetypal a n d symbolic sy stem the astrological chart
provides: 1) a conceptualization of p ersonality as a com plete a n d com prehensive
assem blage; a unified w hole 2) rete n tio n of this p a tte r n of w holeness am id st
continuous, energetic developm ents a n d transform ations 3) a sym bolic relationship
betw e en th e personal a n d the universal.
A ccording to Joan Von Stein's (1996) research o n the re la tio n sh ip betw een
Jung a n d alchem ical stu d ies, Jung em p h asiz ed the in h e re n t w holen ess that the
m a n d ala represents, p articularly in h is theory of th e Self. V on Stein com m ents on
h er discoveries re g a rd in g Jung7s fascination w ith m a n d a la s in sta tin g the following:
As above, so below . In astrology, these cosmic pattern s flow th ro u g h each of
o u r lives as a n im p rin t of the m o m e n t of o u r b ir th like a sn a p sh o t of the
divine. As a m a n d a la of the Self, a natal c h a rt places each of us a t the center
of o u r universe. Then, by m a p p in g the p ositions of the p la n ets an d their
aspects to one ano th er, 'th is m a n d a la w ith a d a r k centre, a n d a leftw ard
circumambulatio gives us a p ic tu re of the psychic a n d physical constitution
of th e in d iv id u al. "It represents, in essence, a system o f o rig in al and
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fu n d am e n tal qualities in a p e rso n s character, a n d can therefore be r e g a r d e d
as a n e q u iv ale n t o f the in d iv id u a l psyche." (p. 10.)
C ertainly V on S tein's (1996) rese arch o n J u n g 's discoveries confirm s th e
u n iv e rsa l aspect of th e m andala as a n en ergetic tem p late for u n d e r s ta n d in g
a rch e ty p al realities, sym bolic m e anings a n d for revealing intrapsychic p a tte r n s of
c o nsciousness.
The zo d iaca l ro u n d
T he zodiac sym bolically b egins a t the v e rn a l equinox, the poin t a t w h ic h the
ecliptic intersects th e celestial equator. T his re p re se n ts the first d a y of S p rin g w h e n
the S un is a t the b eg in n in g of Aries. T hus, A ries, the first sign of the zo d iac, is
c o n sid ered the p o in t o f initiation fo r th e S u n 's tr a n s it th ro u g h th e heavens. The
sig n A ries is follow ed by T aurus, G em ini, C ancer, Leo, Virgo, Libra, Scorpio,
S agittarius, C apricorn, A quarius a n d Pisces; the tw elve sequential signs o f th e zodiac
(Davison, 1963; L inem an & Popelka, 1984).
In o u r solar sy ste m the pla n ets tra n s it a r o u n d the Sun fro m the closest to the
fu rth e st in orbits appro x im atin g the sam e plane. T h ey consequently a p p e a r as flat
rings o r as disks te th e re d to the central, solar orb. These planets bear R om an nam es
w h ich w ere converted from those o f th e G reek g o d s a n d goddess: M ercury, Venus,
M ars, S atu rn , Jupiter, U ranus, N e p tu n e a n d P luto. T h ough th e m yth o lo g ical
p a n th e o n rem ains v ib r a n t in the collective m in d o f W estern culture, th e p la n e ts are
n o w u n d e rsto o d to be archetypal rep re se n ta tio n s o f deified p ow ers; as in n e r
psychological stren g th s a n d qualities. Each p la n e t (including the Sun a n d M oon)
has fu n d a m e n ta l core m eanings th a t d iffe re n tia te s its functions a n d q ualities.
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Planetary characteristics m a y allude to occurrences, encounters a n d experiences, b u t
they are n o t external factors in themselves. They ex ist instead, a s psychological
im petus c o m p ellin g in d iv id u a ls to create o u te r circum stances a n d realize certain
qualities th r o u g h rela tio n sh ip s, environm ents a n d experiences. Each planet's
sym b o lized fu n c tio n serv es in con trib u tin g to th e o v e ra ll d istinctiveness of h u m a n
personality a n d the u n iq u e n e ss of the in d iv id u a l (D avison, 1963; H erb st, 1988;
Linem an & Popelka, 1984).
Every astrological c h a rt contains all tw elve sig n s of the zodiac. These
archetypes exist in h u m a n consciousness as resources fo r in d iv id u a l, collective a n d
sp iritu a l id e n tity . Yet, c e rtain astrological signs a re em p h asized according to the
b irth time, th e key factor in d e term in in g their placem ents. B eginning w ith the sig n
a n d degree o n th e ascen d an t, the signs fall in th e ir d esig n ate d placem ents to
rep rese n t each of the tw elv e house cusps. The final com position is th a t of a u n iq u e
m andala o f in d iv id u a lity , th e astrological b irth c h a rt (Herbst, 1988; Sakoian &
Caulfield, 1980).
T he q u a d ru p lic itie s o r m o d e s
The q u a d ru p lic itie s (also referred to as m odes a n d qualities) symbolize th ree
types of psychological energy: cardinal, fixed an d m u ta b le (Brau, W eaver &
E dm ands, 1977). The c a rd in a l signs are Aries, Cancer, Libra and C apricorn. The
fixed signs a re T au ru s, Leo, Scorpio a n d A quarius. T h e m utable sig n s are Gemini,
Virgo, S ag ittariu s an d Pisces.
The b e g in n in g en e rg e tic phase of a cycle is 'c a rd in a lity ', m e a n in g that th e re is
a sp o n taneously self g e n e ra tin g urge to take action, to initiate. T h e next energetic
p h ase of a cycle is one of 'fix ity ' w here energy is consolidated, accum ulated and
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formed. A n d finally, th ir d energetic stage a cycle of 'm utability7 is one of release,
d isb u rse m e n t or d issem in a tio n (R u d h y ar, 1936)
Brau, W eaver & E d m a n d s (1977) com m ent on these qualities,
The ca rd in a l signs are characterized by outgoing energy and initiative; the
fixed signs by persistence a n d resourcefulness; a n d the m utable signs by
ad a p ta b ility and service. Some astrologer have m ade an analogy w ith physics,
in w h ic h the card in al q u ality co rresp o n d s to centrifugal force, o r to energy
itself; th e fixed q u ality to ce ntripetal force, or to m atter; an d the m utable
q u ality corresponds to w ave m otion, o r inform ation, (p.236)
The triplicities
The triplicities refer to th e g ro u p in g of th re e signs belonging to the sam e element.
The fire signs are Aries, Leo, an d Sagittarius. The earth signs are C apricorn, T au ru s
an d Virgo. T h e a ir signs are Libra, A q u a riu s a n d Gemini. A nd, the w a te r signs are
Cancer, Scorpio an d Pisces (Brau, W eaver & Edm ands, 1977).
The p o larities
The p olarities refer to 180 degree links betw een signs which, like batteries,
conduct energies th ro u g h negative a n d positive poles. Psychologically, the
polarities in fe r dynam ic in n e r tensions; exchanges of energies; aw areness and
objectification. The six polarities of astrological signs are as follows: A ries-Libra,
T aurus-Scorpio, G em ini-Sagittarius, C ancer-C apricom , Leo-A quarius, a n d Virgo-
Pisces (Parker & Parker, 1982; Sakoian & Caulfield, 1980).
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The fo u r q u a d ra n ts
T he h o riz o n and m e rid ia n fo rm a fo u r s p o k e d axis d iv id in g the astrological
m a n d a la into fourths, or q u ad ran ts. T his division creates the sym bol of a cross, a
sym bolically dy n am ic convergence of p o w e r s u p p o r ts the u n d e rp in n in g s o f the
horoscope (R udhyar, 1936).
T h e h o rizo n ta l axis of this cross is the h o rizo n , w hich connects th e A scendant
to its p o in t o f polarity, th e D escendant. The vertic al axis, the m eridian, joins the
M idheaven to the N adir, w h ich is a t its opposite p o in t. The h o rizo n re p re se n ts the
points o f solar ascension a n d descension; the m e rid ia n represents the tw o p o in ts of
solar culm ination. Together they fo rm th e crosses o r in tern al axes of the chart; Asc.
(Ascendant) to Desc. (Descendant); a n d M.C. (M idheaven); to I.C. (N adir) (George,
1910; Meyer, 1974).
H em isp h eric em phasis in astrological charts a re sym bolically significant as
they p o in t to distin ct patterns and areas of focus. T h e proceeding is a su m m a ry of
the psychological inferences of these d istin g u is h in g hem ispheric accentuations: the
A scendant-D escendant axis constitutes th e S o u th ern hem isphere an d sym bolizes an
o rien ta tio n to w a rd s collective or objective experience. The N o rth e rn hem isp h ere
represents a subjective o r personal focus a n d a n in te rn a liz atio n of experience.
E astern h em isp h eric p attern s indicate self-m otivated an d self-actualized energies;
sp o n ta n eo u s actions and experiences. W hile a W e ste rn hem ispheric p re p o n d e ra n c e
sym bolizes m ore externally perceived sources of energies an d m otivations (H and,
1981; Meyer, 1974).
T he A scendant, correlated to the exact m o m e n t of birth, is the p rim a l symbol
of em ergence. It is identified w ith th e persona, o r th e w ay in w h ich a p e rso n
identifies him self o r herself or is identified. It is th e archetype of th e self's
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presentation. C onversely, th e d e s c e n d e n t is th e sym bolic point of th e rea liz a tio n of
others, o r o f relationships. It reflects u n re a liz e d aspects of the self th r o u g h th e
u n d e rs ta n d in g a n d experience of re la tin g to others. T he m idheaven, is the p o in t of
h ig h noon, like ones 'm o m e n t in th e s u n .' It d enotes the e x te m a liz atio n of th e se lf
in the w o rld a n d the w o r ld 's visible im p a ct o n the self. T he opposite occurs a t th e
nadir, or I.C.. This is a p riv a te a n d subjective d im e n sio n of the self. It is sym bolized
by m id n ig h t, o r the realm of the unconscious; on e's in n e rm o st sense of being
(H and, 1981; Herbst, 1988; M eyer, 1974)..
T he q u a d ra n t em p h asis is as follows:
1st q u a d r a n t (houses 1 -3) focuses o n self-direction an d a u to n o m y ; active
aw areness; involves a n o n g o in g d iscovery of the self; personal resourcefulness a n d
stability; ex p lo rin g self id e n tity a n d im m e d ia te relationships; en v iro n m e n tal
a d a p ta tio n s, m obility a n d com m unications.
2 n d q u a d r a n t (houses 4-6) em p h asizes subjective aw areness; g ro w th th r o u g h
personal integration; assim ilations w ith in the fam ily u n it or clan; realizin g a sen se
of security; m anifestation of creativity; d iscipline, h ea lth a n d craftsm anship;
physical a n d m ental assim ilation.
3 rd q u a d r a n t (houses 7-9) h eig h ten s a n aw areness of others a n d
responsiveness; forms com pacts of rela tio n sh ip , sh a rin g a n d b o n d in g ; sexual a n d
tran sfo rm ativ e experiences; ex p an siv en ess th ro u g h p artic ip atio n a n d k n o w led g e ;
the d issem in a tio n of p h ilo so p h ies a n d beliefs; social a n d cultural aw areness.
4th q u a d r a n t (houses 10-12) accentuates self-directed aw areness; societal
in te g ra tio n a n d authority; collective respo n sib ility ; political and ideological
resourcefulness; a sense o f th e fu tu re ; the sp iritu a l dim ensions of u n iv e rsa lity ;
s u rre n d e r o r dissolution of the self.
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T he tw elve z o d iaca l signs
K eyw ords d escrib in g th e psychological functions o f the signs in th e ir
m o d a lities are as follows: A ries, in itiating; T a u ru s, accum ulating; G em ini,
d issem in a tin g ; C ancer, enveloping; Leo, m anifesting; Virgo, assim ilating;
L ibra,relating; Scorpio, retaining; S agittarius, conveying; C apricorn, accom plishing;
A q u ariu s, assem bling; Pisces d is p e rs in g (Davison, 1963; R uperti, 1978).
T he follow ing descriptions of the signs a re d erived from a g en e ra l consensus
of astrologers' v ie w s an d texts o n th e subject. Key contributors to the descriptions of
the astrological sig n s th a t follow are: A rroyo, 1979; Ashley, 1994; Burt; 1996; Davison,
1963; M eyer, 1974; P arker & P arker, 1982.
Aries: T he courage a n d im p u lse to in itiate and p io n e e r into u n c h a rte d
experiences, d im e n sio n s and realities of self. T he desire for unfettered
in d e p en d en c e, u se o f initiative, a n d position of leadership. Bursting fo rth
spontaneously. T h e seed b eg innings of realizations. G erm inating en e rg y a n d spirit.
T aurus: T h e p o w er of m a n ife sta tio n a n d the experience of em bodim ent;
perseverance; co n solidation a n d form. The satiatio n of appetites. D eterm in ed
p erseverance in en d eav o rs. A p p re c ia tio n for b ea u ty and physical ab u n d a n ce . Love
a n d acceptance o f n atu re . Self-strengthening a n d su stain in g pow er. D ifferentiated
m a tte r.
Gemini: T h e m a n ip u la tio n o f ideas a n d m aterials. Psychological m utability
a n d v ersatility of personality. D u a lity m irro re d th ro u g h p e e r relationships.
A dolescence, as d e f in e d th ro u g h gem m ation( m ean in g to Tm d') or to gem inate
(form in pairs). T h e potential fo r unification of opposites; tw inship.
Cancer: T h e n ee d to secure, preserve a n d protect. T h e experience of p aren tin g
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a n d nu rtu rin g . Em otional u n fo ld m e n t a n d attachm ent. M em ory an d retention of
th e past. The unconscious; th e u n iv e rsa l w om b.
Leo: Creative m a nifestation and self expression. O rganizational leadership.
Vitality and exuberance of p ersonality. In sp iratio n a n d personal dignity. Identity
th ro u g h creative endeavors.
Virgo: D edication to w a r d service a n d craftsm anship. Analysis, refinem ent
a n d perfection. O rd e r o u t of chaos. Systematic organization. The harvesting
process.
Libra: Relationship connectedness a n d harm ony. N egotiation, litigation and
diplom acy. A esthetic sensitivity a n d balance. A dornm ent, idealization, beau ty an d
c o m p a n io n sh ip .
Scorpio: Retentive p o w e r an d self control. The desire to transform an d
regenerate. A ttraction to the u n d e rp in n in g s . Privacy an d the securing o f intimate
know ledge, relationships a n d m aterials. E sotercism a n d the T antric o r Shamanic
d im ension. A ttraction to taboo.
Sagittarius: B readth of w isd o m a n d expansion of perspective. U nbounded
enthusiasm . Desire to explore, increase a n d espouse concepts a n d views.
Philosophical overview s, e lev ated perceptions, u n re stra in e d s p irit and reverence
for the ancients.
Capricorn: P erseverance to w ard achievem ent. Reverence for com m itm ents
a n d obligations; responsibility. P arental identifications and postures. Positions of
a u th o rity and governance. D eference to estab lish ed conventions, structures and
trad itio n s. Fortified b o u n d aries.
A quarius: In d ep en d e n ce o f ideas a n d processes. Identification w ith
com m unity an d like m in d e d in d iv id u a ls. Im p erso n al approaches and a preference
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for the realm of ideas. Intensity and fixity subject to a b r u p t change. O bservational
learn in g m odels a n d m ethods.
Pisces: Receptivity to highly refined stim uli. E ngaged sp iritu a lity an d
channelship. Renouncem ent a n d self-denial. C reativity risin g o u t of the vast w ell
of the collective unconscious. D ependency on the g o o d w ill of others. A cceptance
a n d u n iv e rsa l love. Boundlessness, illusiveness a n d idealism .
T he astrological houses
Each in d iv id u a l horoscope begins w ith the sig n a n d d eg ree risin g on the
ascendant or E astern h o rizon a t birth. T he circle fro m th a t p o in t continues a r o u n d
counterclockw ise until all of the rem a in in g degrees fo rm the o u te r p e rim e te r a n d
the circle is closed. T hen the circle is d iv id e d once m o re into tw elve sections called
the 'h o u s e s / The houses sym bolize psychological en v iro n m e n ts, o r fields of
p ersonal a n d social developm ent. The h o u ses re p re se n t a n d se p arate v ario u s fields
of experiences, like spokes of a wheel, focusing a n d h ig h lig h tin g do m a in s of energy
a n d expression (Linem an & Popelka, 1984; P arker & P arker, 1982; Sakoian &
Caulfield, 1980).
T he a n g u la r houses, those found a t th e four c a rd in a l points of the ch art (the
1 s t , 4th, 7 th a n d 10th), are fields generative of active experience. W hen plan ets are
placed in these sectors th eir energies are h eig h ten ed b y the u n d e rly in g ca rd in ality of
the house. The succedent houses 2nd , 5th, 8th a n d 11th a re experiential fields
w here energies become g ro u n d e d , co nsolidated a n d g iv e n m anifest form. Planets
fo und here are g iv e n w eight d u e to th e ir pro p en sity to w a rd m aterialization. A n d
finally, th e cad en t houses, 3rd, 6th, 9th a n d 12th, p e rta in s to en v iro n m en ts w h ere
energies a re reconciled, integ rated and in clin ed to w a rd conveyance o r release
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(H erbst, 1988; M eyer, 1974; Sakoian & Caulfield, 1980).
O ne can v isu a liz e th e placem ents of the houses u sin g th e im age o f a clock's
face. The 1st house b eg in s a t the 9 o'clock point, 2 n d house a t 8 o'clock, 3 rd house at
7 o'clock an d so o n th ro u g h the tw elve sectors (Katz; 1995). A n a b b rev iate d
d e sc rip tio n of th e hou ses as psychological en v iro n m e n ts a re as follow s,
1st house: T he p erso n a , o r self image. Basic qualities of self-consciousness
a n d self- aw areness. P erso n al actions, expressions a n d m a n n ers c h a ra cte rized as
oneself. Birth a n d ea rly en v iro n m e n tal factors. T he p o in t o f in itiatio n fo r n e w
psychological cycles o f experience. Emergence of co ntinuously arisin g asp ects of the
self (Herbst, 1988; M eyer, 1974; Sakoian & C aulfield, 1980; Sax, 1995).
2 n d house: P erso n al resourcefulness a n d self d efinition. Id e n tific atio n w ith
m a tte r a n d m aterial values. Psychological fo rtitu d e a n d g ro u n d e d n e ss; a sense of
physically b elo n g in g a n d e n d u rin g . Security in th e su b sta n tia tio n o f self. Sensate
inclinations a n d basic n atu re . Physical and psychological values an d w o r t h (Herbst,
1988; Meyer, 1974; Sakoian & Caulfield, 1980; Sax, 1995).
3 rd house: Intellectual processes and exchanges. D iscursive r e a s o n in g a n d
com m unications. Basic m e n tal skills; transm issions a n d receptivity. A d a p tiv e
th in k in g processes. Id eas; im m ed ia te practicalities. R u d im en tary skills. S h o rt term
focus. C onnections w ith th e fam iliar (siblings, n e ig h b o rh o o d , school, fa v o rite books,
tools, etc.). Sensory percep tio n s a n d inquisitiveness (H erbst, 1988; M eyer, 1974;
Sakoian & C aulfield, 1980; Sax, 1995).
4 th house: E m otional habitat. Ingrained a n d h a b itu a l p a tte rn s o f resp o n se
a n d behavior. In n e r experience o f home, comfort, family, b elo n g in g a n d safety.
K inship identification, an c estry a n d psychological lineage. T he subjective re a lm of
feelings. T he ebb a n d flow of emotions. Resting place; the psychic w om b (H erbst,
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1988; Meyer, 1974; Sakoian & C aulfield, 1980; Sax, 1995).
5 th house: Creative self-expression a n d enjoyment. Identification w ith
c h ild re n and o th e r directly re la te d m anifestations of the self. E xteriorization;
p erso n a l artistry a n d creativity. T he a ren a for the psychological w illingness to take
chances expressive of oneself. P erform ance, dram a tiza tio n , romance a n d risk
(H erbst, 1988; M eyer, 1974; Sakoian & Caulfield, 1980; Sax, 1995).
6th house: Practical assessm en ts a n d assim ilations. Necessary ro u tin es a n d
rituals. Responses req u irin g su b m issio n to need and atten tio n . D etailed analysis
a n d practical applications. Intro sp ectiv e processes. Lim itations a n d p rep ared n ess.
Critical analysis, ju d g e m e n t a n d precision. Exactitude th a t lends itself to an
em p h asis on perfection (H erbst, 1988; Meyer, 1974; Sakoian & Caulfield, 1980; Sax,
1995).
7th house: Psychological e q u ilib riu m an d stasis. T h e objectification of
relationships th r o u g h the aw a re n e ss of others. Social connections a n d
engagem ents. A esthetic a n d intellectu al appreciation a n d refinem ents. H u m an
com m itm ents a n d jo in t en d e av o rs. Realizations th ro u g h p a rtn e rs a n d opp o n en ts
(H erbst, 1988; M eyer, 1974; Sakoian & C aulfield, 1980; Sax, 1995).
8th house: R egeneration a n d the tran sm u tatio n of psychological energies.
M anagem ent of resources a n d energies. Exploration into psychosexual dim ensions.
P o w e rfu l transform ations a n d healings; p u rg es. The d e a th -re b irth cycle. Fixations
a n d habituations. M ind control a n d secret know ledge. In d e p th psychology (Herbst,
1988; Meyer, 1974; Sakoian & C aulfield, 1980; Sax, 1995).
9 th house: Expansions of consciousness; prophetic insights. The abstract
m in d ; visionary realizations. P ro se ly tiz in g view s and beliefs. A w areness based o n
the influences of cultures, relig io n s a n d trad itio n s. S w eeping take of circum stances.
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P hilosophical detachm ent. T he q u e s t for meaning. Proliferation o f possibilities
(H erbst, 1988; M eyer, 1974; Sakoian & Caulfield, 1980; Sax, 1995).
10th house: Social id e n tity a n d prowess. Psychological pressures tow ard s
professional atta in m e n t a n d status. Im pact of the self in the w o rld . The percep tio n
of social, political an d professional responsibility. Acceptance of authority a n d self
hood. The z e n ith of accom plishm ents. Accountability a n d th e responsible use of
social po w er a n d prestige (Herbst, 1988; Meyer, 1974; Sakoian & Caulfield, 1980; Sax,
1995).
11th house: Reform ation of the social self. Resources a n d pow ers acq u ired
th r o u g h associations a n d affiliations. C onsolidation of social efforts and ideals.
C oncepts of com m unity, the collective a n d social relationships. Expression th ro u g h
collective agreem ents a n d efforts. Rebellion against inequities of policy and pow er.
P ersonal genius g e n e ra te d th ro u g h g ro u p identifications, id e a ls a n d cam araderie
(H erbst, 1988; M eyer, 1974; Sakoian & Caulfield, 1980; Sax, 1995).
12th house: The dissolution of ego; selflessness. H id d e n processes to w ard
re d e m p tio n and salvation. Loss of b o undary; psychological nebulousness. The
im a g in a l dim ension. Inner conflicts a n d turm oil; confusion; a n d dependency.
T ranscendence th r o u g h relin q u ish m en t. Timelessness. S p iritu al callings a n d
channelship. The sym bolic d im e n sio n of experience (Herbst, 1988; Meyer, 1974;
Sakoian & Caulfield, 1980; Sax, 1995).
The p la n e ta ry archetypes
The follow ing are characterizations of w h a t the ten p la n ets (which includes
the Sim and Moon) psychologically represent. These descriptions a re condensed
versions of the p la n e ts m eanings tak en from a n u m b e r of established views.
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P rim ary concepts of th e planets:
T he Sun: P ersonifies intrinsic values; psy ch o lo g ical in te g ra tio n ; the in n e r
child; creative energy; in d iv id u ality ; a n d pow er. It sym bolizes the im pulse to w ard s
being a n d creating. T he desire to be acknow ledged; fin d self expression; an d realize a
sense of w holeness. To illum inate, orchestrate a n d p erfo rm . It re p re se n ts the
m asculine or ex ternalizing m anifestation of energy. T h e Sun is th e em blem of
id e n tity a n d connected w ith th e sign, Leo a n d the 5 th h o u se (Arroyo, 1975; Bogart,
1994; Davison, 1963; M eyer; 1974).
The Moon: Is reflective of conditioned reac tio n s a n d responses; in h eren t
p a tte rn s of beh av io r a n d a ttitu d e s; em otional suscep tib ility ; subconscious influences
a n d concepts; habitu atio n s; self reflection. Im p etu s to w a r d s fin d in g em otional
s u p p o rt an d stability; dom estic safety, sh elter a n d se cu rity . The a rch e ty p al M other,
as w ell as one's actual m other. The necessity for f in d in g tran q u ility ; in n e r harm ony;
flux a n d flow; to realize a sense of belonging; to experience self acceptance; to m ove
th ro u g h necessary a n d n a tu ra l cycles. It rep rese n ts th e feminine; a n in d ra w in g of
creative a n d em otional energies. The M oon is re p re se n ta tiv e of th e sign, Cancer
a n d the 4 th ho u se (Arroyo, 1975; Bogart, 1994; C u n n in g h am , 1988; D avison, 1963;
Meyer; 1974).
M ercury: T ranslates the form ulations of the m in d ; its intellect; p ro p en sity to
process ideas; a n d d evise constructs. It represents th e reception a n d transm ission of
in fo rm atio n a n d d a ta ; com m unications, m e n ta l a s sim ila tio n a n d linkage;
intellectual use re q u irin g logic a n d reason. It sta n d s fo r the conscious m ind; the
d esire to learn; a n d to establish a routine a n d a ratio n ale. M ercury is a n
a n d ro g y n o u s energy th a t shape-shifts a n d adapts. It is associated w ith tw o
astrological signs, G em ini a n d Virgo; the 3 r d house a n d the 6th (A rroyo, 1975;
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Bogart, 1994; D avison, 1963; M eyer, 1974).
Venus: E m bodies personally a n d socially h eld values. It sym bolizes a sense
of w o rth , com fort a n d pleasure. It conveys th e d e s ire to relate, sh a re a n d collaborate
an d also sym bolizes; ap p rec iatio n fo r beauty; n a tu re ; creativity; a n d relationships.
V enus is rep rese n tativ e o f the capacity to achieve stasis, harm ony, grace; personal
satisfaction; artistry; s u p p o r t an d patronage. I t is connected to feelings of security
th ro u g h m arriage, p a rtn e rsh ip , o w n ersh ip a n d self percep tio n s o f p h y sic a l/ financial
well b ein g . V enus is co n sid ered in stinctual a n d in d ra w in g ; th e in n e r feminine. T he
p la n et rep resen ts L ibra a n d T au ru s a n d is th e re b y associated w ith both the 2nd a n d
7th houses (Arroyo, 1975; Bogart, 1994; Davison, 1963; Meyer, 1974).
Mars: Initiative; passion; p h ysical vigor; e n g a g em e n t a n d action; quest for
su rv iv al. A ssertive en e rg y ; sexual im petus; re a d in e ss; a n d decisiveness. Mars
rep rese n ts the need to achieve desires; realize p h y sic a l a n d sex u al excitement;
p e rp e tu a te the seed. It signifies courage; raw en e rg y ; m ovem ent; engagem ent;
tra ilb la z in g ideas an d actions; an o u tp o u rin g o f energies and sp irit. It symbolizes the
im m ed ia te e x te m a liz a tio n of energies; the in n e r m asculine. It is affiliated w ith th e
sign A ries a n d the 1st house; also w ith Scorpio a n d th e 8 th h o u se (Arroyo, 1975;
Bogart, 1994; Davison, 1963; Meyer, 1974).
Ju p iter: E nthusiasm ; expansiveness; sp o n ta n e ity , w illingness to garner
experience a n d to d elay gratifications. Desire fo r a w id e variety o f experiences; to
realize philosophical v iew s; an d to explore a n d retriev e the w isd o m of the ancients;
accentuating beliefs, trad itio n s a n d cultures. Id en tific atio n w ith know ledge,
teaching a n d p ro sely tin g beliefs a n d ideas. C onnection to the arch e ty p al and
sym bolic dim ensions. Ju p ite r's en erg etic flow is o u tw a rd o r m asculine; exuberant
an d b o u n d less. It is th e p la n eta ry r u le r of S agittarius a n d the 9 th house; also
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connected w ith Pisces a n d the 12th house (Arroyo, 1974; Bogart, 1994; D avison; 1963;
Meyer, 1974).
Saturn: R epresents b o u n d arie s, lim itations a n d concentration. It is a symbol
of personal and professional fo rtitu d e th ro u g h discipline, d e fin itio n a n d d edication
to duty. Saturn energetically rep rese n ts contraction, solidity a n d firmness. It is the
symbolic fram er of psychological structures an d concepts of social responsibility. It
represents the codes of conduct; crystallization; achievem ents; p reservation; ethics;
com m itm ents; an d in tegrity. S a tu rn also sym bolizes perseverance; concerted efforts;
endurance; and seriousness. It is the p lanetary a g e n t of C ap rico rn and the 10th
house; also affiliated w ith A q u ariu s a n d the 11th house (Arroyo, 1974, Bogart, 1994;
Davison; 1963; Meyer, 1994).
U ranus: Is th e archetypal d is r u p te r of form ; intensely dynam ic;
unprecedented; a n d u n fette re d . I t symbolizes alchem y, astrology and inventive
concepts a n d ideas. U ra n u s sym bolizes freedom; liberation; revolution; a n d revolt
aim ed to w a rd the d ism a n tlin g of th e status quo. It personifies th e elem ent of
surprise; inspiration a n d su d d e n illum ination. Its energy is considered galvanizing;
aw akening; shocking; m a rk e d ly im personal. U ra n u s is a n d ro g y n o u s in th a t it
represents breaks w ith se t categories a n d conventional concepts, such as gen d er;
m asculine; an d fem inine. It is th e sym bolic ru le r of the sign A q u ariu s a n d has
dom ain over the 11th ho u se (Arroyo, 1974; Davison, 1963; M eyer, 1974; Sasportas,
1989).
N eptune: Sym bolizes a ttu n e m e n t a n d se nsitivity to su b tle stimuli; psychic
nuances; tran sc en d e n tal realizations; visions; im ages a n d influences. It im p lies the
pro p en sity to psychologically process or channel th ro u g h the arts; dim ensions of
consciousness; dream s; altered states; a n d exploration into psychic dim ensions.
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N e p tu n e rep rese n ts inspiration, in tuition, m ed iu m sh ip a n d h e ig h te n e d aw a re n ess
of the sym bolic a n d archetypal. N eptune implies a n oceanic experiences of oneness
a n d bliss or escapism into d en ial an d addiction. Its energy envelopes; obscures;
softens; alludes; ap p e ars an d th e n disappears. N e p tu n e is associated w ith th e
zodiacal sign, Pisces an d the 12th house (Arroyo, 1974,; Bogart, 1994; Davison, 1963;
Meyer, 1974; Sasportas, 1989).
Pluto: Is indicative of a n unconscious desire to elim inate; isolate; seize; a n d
u tte rly transform . It symbolizes the subm erging a n d tran sm u tin g of psychic
substances; com pelling or obsessive desires and notions; the in te n s e need for
psychological p o w er an d control. P lu to 's significance will d e e p e n ; intensify;
reinforce; purge; subm erge; regenerate; reenact; dem olish; a n d destroy. It represents
the stages of m aturation, life and death, birth a n d rebirth. P lu to stands for th e
dim ensions of the n eth er w orld; collective unconscious; h id d e n or su b te rran e an
aspects of the psyche. It is feminine, o r in-draw ing to the extrem e. Pluto has
ru lersh ip over the sign Scorpio an d the 8th house (Arroyo, 1974, 1996; Bogart, 1994;
Davison, 1963; Green, 1986; Meyer; 1974; Sasportas, 1989).
A d d itio n a l astrological c rite rio n
The 'p a r t of fortune' is derived from the ancient use of A ra b ic parts a n d
rem ains significant in m o d e m astrological practice. It is also r e fe rre d to as the: pars
fortunae; fortuana; or lu n a r ascendant. The p a rt of fortune is i n actuality, th e result
of a form ula com prised of the longitudes of the m oon, a scen d a n t a n d sun. Its
sym bolic a n d psychological im p o rt is th a t it's a representative p o in t th ro u g h w hich
personality is expressed and m ade manifest. G iven th a t the p a r t of fortune is a
synthesis of the p rim ary features of the astrological chart (Sun, M oon and
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Ascendant), it can serve as a key tow ard u n d e rs ta n d in g th e m ost n a tu ra l
rep rese n tatio n of the in d iv id u a l's distinctiveness a n d co m fo rt in expression. This is
p articularly so w h e n the p a r t of fortune receives selective em phasis. Such is the
case w hen th e p a r t of fo rtu n e is in conjunction or o p p o sitio n to a planet(s) o r lu n a r
node; located in a n a n g u la r house; or otherw ise s ta n d s o u t in relief o r w ith
noticeable sym bolic d istinction (George, 1910; L inem an & Popelka, 1984; Meyer,
1974).
The "M o o n 's nodes" o r "lu n a r nodes" are, as a n y p a ir of p la n e ta ry nodes,
points d e riv e d fro m w h ere th e re is an orbital intersectio n w ith the e c lip tic The
M oon's no d es are both no rth a n d south in relation to th e M oon's d ire c tio n at the
p o in t of crossing. The sym bolism o f the M oon's nodes a r e frequently d e b a te d but,
experience m o tiv ate s th e follow ing delineation. T he M o o n 's south n o d e is an
indicator o f p rev io u s psychological habituations th a t re m a in p o tent th ro u g h o u t a
persons life. T he n o rth n o d e represents a rich an d re so u rce fu l rep erto ire of
experience a n d em otional w isdom . It also sym bolizes a w a y of re sp o n d in g that is
unconscious o r h a b itu a te d , th e line of least resistance. C onversely, th e n o rth node
denotes n ew w ay s o f psychologically processing a n d resp o n d in g . T he n o rth node
consequently involves a n d re q u ire s more concerted a w a re n e ss an d consciousness,
b u t it is h a r d ly a fail safe by v irtu e of the fact th a t it re p re se n ts inexperience. Both of
th e nodes a re crucial to emotioned balance a n d stability as they are rep resen tativ e of
th e Moon a n d the d o m a in of em otional security a n d com fort. This also reflects
th e ir being tie d to fam ily p a tte rn s an d lineages of b e h a v io r responses (Meyer, 1974;
Sakoian & A cker, 1977; Spiller, 1997).
R etrograde p la n ets sym bolize the rev erse m o tio n o f planets in accordance to
th e ir cycles a r o u n d the sun. R etrograde p la n ets have com e to rep rese n t a distinct
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modus operendi in term s o f psychological process a n d expression. They symbolize
this distinctly, a w ay of reconciling in n e r dim ensions w ith ex tern al reality. The
p la n ets th a t are re tro g ra d e define the energetic processes w hich a r e likely to undergo
in te n sifie d transform ations. The sym bolism of th e in w a rd ly tu r n e d motions of
re tro g ra d es are key to th e ir psychological im plications; a subjective process that leads
to objectification. R etrogrades frequently sym bolize a n attu n e m e n t o r sensitivity to
the im pacts of collective forces and ideas on the collective psyche (H a n d , 1981;
S ullivan, 1992).
A naretic degrees, the final degrees of each sig n (29-30 degrees) symbolically
im ply a n in te rn a liz ed feeling of being o n the precipice of change a n d
transform ation. As L inem an & Popelka (1984) hav e stated , "A n aretic degrees signify
a n u rg e n t need to correctly utilize the p lanetary en e rg y of the p la n e ts placed
th e re in ...th e p la n ets activate conditions w hich one c a n n o t ignore b u t m ust cope
w ith in o rd e r to grow in th a t area" (p.58). The A naretic degrees m a y suggest a
psychological state o f "rea d y emergence" through w h ic h a perso n feels impelled
to w a rd s intense transform ations. W hen the anaretic degrees c o rre sp o n d to cardinal
p o in ts o r the axes of b irth charts, the connotation is fu rth e r am p lifie d . The overall
sym b o lism is one in d ic atin g a profo u n d sensitivity to th e em p h atic forces of the
psyche a n d the n ee d to tran sfo rm the continuously em erging self in all domains of
experience (Jacobson, 1960; Sakoian & Acker, 1977).
A sing leto n p la n e t is o n e that sta n d s a p a rt fro m all other p la n e ts in the
horoscope. It is distinctive because it d ra w s attention to a sym bolized point, acting
as a fu n n e l for the energies of all the o th e r planets. Singletons a r e u n iq u e inasmuch
as they p ro v id e in sight into the psychological n a tu re o f the in d iv id u a l. Often this
sym bolizes th a t th ere is a g re a t intensification o r concentration of p sychic energy
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filtered th ro u g h a singleton p la n et a n d house in w h ich it is placed. It also d ra w s
atten tio n to the q u a d ra n t or h em isp h ere w h ere it is found a n d carries w ith it the
psychological inferences a ttrib u ted to th a t q u a rte r o r half of the natal horoscope
(Meyer, 1974; Sakoian & Acker, 1977).
Stellium s, the concentrated g ro u p in g s of planets, pose a n o th er reference to
distinctive symbolism. These constellated p la n eta ry energies illustrate in te n se and
com plex gathering of psychological pow ers. Ideally stellium s reveal a n in te g ra tio n
of converging forces, b u t psychologically they m ore frequently denote areas of
psychological complexity, obsession a n d confusion. In any case, the ste lliu m
signifies a n em phasis relating to p ersonality synthesization. D ue to the
p re p o n d eran c e of energies it conveys a need to psychologically orchestrate in n e r
archetypal forces (Lineman & Popelka, 1984; Meyer, 1974).
The aspects and points of reference
A spects, the a n g u la r associations betw een planets, refers to tran sfo rm atio n s in
the q uality an d disp ersio n of p lan etary energies. The aspects are d ete rm in e d by
distances in degrees betw een the Sun, M oon an d planets to one a n o th er a n d to other
key locations in the astrological chart. M eyer (1974) in his stu d y of aspects fo u n d
them to b e associated w ith P ythagorean num erical attributions. This an c ien t G reek
theory recognizes th e symbolic p o te n tia l a n d m eaning inherent in the essence of
num bers. Meyer th e n extends this theory to the form ation of p la n eta ry aspects. He
draw s o n th e tenants of sacred geom etry d eriv e d from Pythagoras an d th e relational
significance of planetary proximities. M eyer (1974) states:
P lanetary aspects are form ed w h e n the cycle of relationship betw een tw o or
m o re planets reaches certain points of an g u la r value. T hese a n g u la r
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relationships, o r aspects, are determ ined b y the geo m etric division of th e 360
degree circle, em ploying the same logic u s e d in th e fo rm atio n of reg u la r
polygons. W hen any aspect is form ed b etw e en tw o o r m o re planetary bodies,
th e ir functions or centers are linked to o r co-operative w ith one another...The
type of relationship formed is d ep e n d e n t u p o n th e a n g u la r value of the aspect
involved, w hile th e quality an d expression o f th e p a rtic u la r relationship is
d eterm in ed by th e degree of inexactness, o r orb, o f the aspect....planetary
aspects serve as im portant and relevant in d ic a to rs to a com plex area of
h u m a n activity a n d personality, (p. 83-84)
The principle aspects are those based on the d iv is io n of 360 degrees by 2, 4, 6,
to give arcs or separations of: 180 degrees (the o p position); 120 degrees (the trine); 90
degrees (the square); 60 degrees the (sextile). G enerally co n sid ered of lesser
significance are the aspects of: 30 degrees (the sem i-sextile); 45 d eg ree s (the sem i
square); 72 degrees (the quintile); 135 degrees (the se sq u iq u ad rate); a n d 150 degrees
(the quincunx o r more commonly, the inconjunct). T h e most p o w erfu l aspect of all
is the conjunction, w h ich is the symbolic u n io n o f p la n e ts in th e sam e im m ediate
range of degrees, a convergence. The rule of th u m b f o r confirm ing a conjunction
a n d other natal aspects is to use the 10 degree orb o r ra n g e of p roxim ity as a general
m easure (George, 1910; P arker & Parker, 1982; Jones, 1941).
The follow ing gives a condensed m eaning o f the p la n e ta ry aspects:
C onjunction= fusion; intensity; com plexity; in te rre la te d n e ss; assim ilation;
em phasis; pow er; unity.
Semi-sextile= creative emergence; u n fo ld m e n t; linkage; m a tu ra tio n process.
Sem i-square= nexus of interfunctional te n sio n s; in n e r d e m a n d s; action.
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Sextile= In h e re n t creativity; m a n ife sta tio n of evolving aw areness,
o p p o rtu n itie s for self expression.
Q u in tile= in n e r gifts; artistry; gen iu s; h id d e n qualities a n d talents;
c h a n n e ls h ip .
S q u are= active confrontations w ith h a b itu ated p attern s; com pelling
m otivations a n d energies; inner g r o w th crisis; b u ild in g blocks in selfhood; lessons
in re la tio n sh ip s.
Q u in c u n x (inconjunct)= com pliance; focalization; w o rk activity; necessary
process.
T rin e= cohesion; fluidity; practical ability; d ev e lo p ed q u alities; legacy;
h arm onious b le n d in g a n d synthesis; psychological physical a n d sp iritu a l
r e m u n e r a tio n .
O p p o sitio n = aw areness; po larity ; separation; objectivity; tension;
e s tra n g e m e n t; d iv isio n .
A cc o rd in g to M eyer (1974) asp ects evolve th r o u g h phases o f relationship,
likened to the phases w ith in the lu n a tio n cycles. A s aspects form , they can e ith e r be
w axing (com ing to exactness) or w a n in g (d ep artin g from exactness). The sym bolic
relationship to the phases can also be illu strate d in the nature o f th e actual asp ect
(which is often referred to as an a p p ly in g aspect o r a separating aspect). As M eyer
states, " In astrological term s any cycle of relationship begins w ith a conjunction,
culm inates a t th e opposition, and e n d s , only to b e g in again a t th e next conjunction...
(p.192). F or exam ple, w h e n considering aspects b e tw e e n planets th e conjunction
aspect still carries w ith it a symbolic q u a lity com parable to th at o f th e new moon:
new b eg in n in g s; em ergence; initiation; a n d birth. The o p p o sitio n reiterates th e full
m oon p h ase: fulfillm ent; aw areness; objectivity; a n d rela tio n sh ip (R udhyar; 1967).
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There a re ad d itio n a l w ays in w h ich the p la n e ts can be connected, o th e r th a n
b e in g in aspect to one another. Planets sharing th e sam e d egree of d eclination,
w h ic h is the a n g u la r distance of a p lan et o r p o in t n o rth or s o u th o f the celestial
eq u a to r, are co n sid ered as being in conjunction, irrespective of w hich sid e of the
e q u a to r they a re located. This proxim ity is referred to as a p arallel declination. T he
d eclination of the ascendant, m idheaven, and o th e r cusps m ay be d e te rm in e d be
n o tin g the d e c lin a tio n of the S un w h e n in the c o rresp o n d in g degrees. P lanets
d esig n ate d as h av in g the sam e declination are th e re b y judged as b eing in
conjunction w ith the cusps involved (Davison, 1963; George, 1919).
M idpoints, w hich refers to locations exactly betw een p la n e ta ry placem ents,
also create links or relationships betw een planets a n d other key points. I n fact,
m id p o in ts re p re se n t a n intense apex of energy as th e y are the h in g e p o in t of
o p e ra tin g aspects, such as the m id p o in t of a sq u are (which locates the m id p o in t a t a
45 d eg ree juncture). Consequently, m idpoints a re o ften psychologically potent.
T h e ir locations in the n atal ch art can be activated b y planetary progressions, tran sits
a n d th ro u g h sy n a stry (relating one n atal chart to another). M id p o in ts exem plify the
com plexities of p ersonality a n d the exacting m easures th a t astrological sym bology
ca n p ro v id e for explo rin g h u m a n psychological intricacies (Ebertin, 1940; H a n d ;
1981; M unkasey, 1991).
T he em ergence of w hole p attern s
From a n increasingly objectified view of c h a rts various p a tte rn s b e g in to
em erge. In p a rt, this is d u e to the m andalic form of the astrological w heel th a t acts
as a container for the com plex sym bology it com prises (R udhyar; 1973). T h e
m a n d a la serves as a contem plative tool a n d consequently, w h ile focusing on a
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specific chart p attern s are certain to come fo rth (ArgueUes, 1972; Wit, 1991). T h e re
are a n u m b e r of d ifferen t groupings th a t re s u lt in particular gestalts o r pattern s of
distinction (Jones, 1953). The following is a su m m ary of the m ost w id e ly accepted
indications of significant chart patterns.
T he principles of planetary stru ctu re s re fe r to patterns th a t a p p e a r from th e
linkage of m ajor aspects th a t replicate the key aspects emphasis. A n example is
w h e n there are three trin e aspects in a ch art th a t create a chain w h ich ultim ately
forms a p y ra m id like shape; a g ran d trine. This can happen w h en a n opposition
aspect of tw o planets o r m ore are intersected b y a planet(s) that form s square aspects
to the tw o (or m ore) in polarity. Its consequence is the T square, a g re a te r p a tte rn
in ferrin g a p o w erfu l em phasis on the angles involved a n d th e ir sym bolic
im plications. The m ajor patterns such as those above or others such as; the g ra n d
cross; m ystic rectangle; a n d additional configurations are thematic. They
sym bolically h o ld the keys to the in h eren t energetic patterns of personality
(Linem an & Popelka, 1984; Meyer, 1974; P arker & Parker, 1982).
H em ispheric p attern s are also revealing because they d t e psychological aren a s
of experience. W hat is m ore, the hem ispheric em phasis sym bolically identifies
approaches to self k n o w led g e an d to u n d e rs ta n d in g oneself th ro u g h relationships.
For instance, p la n e ta ry accentuation in the lo w e r o r northern h em isp h ere su ggests
the desire to explore the psychological u n d e rp in n in g s of personality; it is a m ore
subjective sphere. C onversely, the u p p e r o r so u th e rn hem isphere denotes
interactions w ith the w o rld as an objective m e an s for identifying a n d know ing
oneself. U p p er a n d lo w er hem ispheres each h av e their specific them atic
significance, as w ell (H and, 1981; Meyer, 1974; Rudhyar, 1936).
T he arra n g e m e n t of the planets w ith in th e astrological ch art form s
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discernible p la n eta ry patterns. Marc E d m u n d Jones (1941) catalo g ed seven m ajor
horoscope p atterns. Furtherm ore, Jones fo und th a t these se v en different p attern s
reflected them atic patterns of p ersonality a n d m odes of expression. Jones' findings
in d icated th a t natal charts fall into one of seven types. In som e cases the p lanetary
p a tte rn m ay n o t be clearly evident, b u t one type w ill p ro v e m o re fitting th a n the
rest. T he follow ing names each of the seven types o f p la n e ta ry patterns in their
ideal arrangem ents: the bowl, w here one half of the c h a rt is d e v o id of planets; the
bucket, w hich is essentially a bow l p attern w ith a singleton a c tin g as a handle (or
focal point); the splash, where planets are w idely d is trib u te d th ro u g h o u t the houses;
the b u n d le, w h ere planets are tightly clustered together; the locomotive, a chain of
sequential placem ent of planets; the see-saw; w here the planets a re grouped in
opposing houses taking the shape of a teeter-toter; a n d the splay; w hich is basically a
catchall p a tte rn of distinguishable p lanetary g ro u p in g s (Jones, 1941, 1953).
S u m m a r y
A strology, as a phenomenological stu d y of personality, takes into account the
signs, planets, houses, aspects and interrelationships th a t sym bolize m eaning in the
in te rp retatio n of a horoscope. Each factor is contem plated in d iv id u a lly and in
relation to o th e r sym bolic material. Even th o u g h a s ta n d a r d o r convention of
astrology forms the basis of its universal application, each a s tro lo g er approaches
in te rp retatio n a b it differently. The complexity is com parable to any discipline that
uses both the conventions of its sta n d a rd s b u t also, the creativity of its practitioner.
A n artist, a n oil painter for example, learns the basic s p e c tru m of colors and
the in te rrelatio n sh ip s of artistic elements. T hey m u st le arn th e alchem y of m ixing
paints, how to use various brushes a n d tools, rules for a p p lica tio n a n d instructions
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in the p ro v e n techniques of d r a w in g a n d painting. N evertheless, e a ch artist w ill
u ltim ately u se th e ir fu n d am e n tal k n o w le d g e of p a in tin g a n d a rtistic skill in a
u n iq u e w ay. O ne approaches the canvas q u ite differently from an o th e r, prefers
certain colors, selects p artic u la r tools a n d develops application. U ltim ately, the
finished p r o d u c t is th a t of th e in d iv id u a l artists' skills a n d interp retatio n , even
th o u g h p rim a ry conventions a n d p rin c ip le s su p p ly th e foundation.
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C h a p te r S ix
A n a s t r o l o g ic a l c a s e s t u d y o f R. D . L a in g
I n tr o d u c tio n
R. D. Laing w as one of the m o st controversial p sy c h o th erap ists of the la te
tw e n tie th century. His astrological c h a rt provides a s tu d y in acute a n d perplexing
c o n tradictions; a visual te m p la te for illu stratin g the p h e n o m en o lo g y of astrology as
a n a p p lie d theory of personality. As th e delineation o f h is chart w ill reveal, Laing
w as a psychologically com plex in d iv id u a l w ho d ealt w ith the exceptional and the
conflicting aspects of his o w n in n e r natu re. H is self-generated tu m u lt a n d genius
tou ch ed every aspect of h is life a n d w ork. The analysis of Laing’s c h a rt is an
o p p o rtu n ity to am plify, a n d th u s explicate, the use of astrology in te rm s of
p erso n a lity theory.
The entirety of Laing's early view s of psychology can be b r o u g h t into focus
a r o u n d central them es, m u c h of w h ich w ill be d em o n strate d in th e analysis o f his
chart. As w ill be revealed, Laing's psychological com plexities w ere th e very
m o tiv atio n s for his illu m in a tin g excursions into th e re a lm s of h u m a n distress,
confusion a n d insanity. A n d , like m o st theorists, L aing's in terio r experiences a n d
conflicts m anifested in the in te n tio n a lity a n d findings o f his w ork. H is theories
re g a rd in g p ersonality w ere, b y a n d large, the expression of his o w n innovation,
intelligence a n d paradoxical m ad n ess (Burston, 1996; M onte, 1991; L aing, 1959, 1969,
1970).
O v e r v ie w
T he astrological an alysis w ill corroborate Laing's life and b e h a v io r and his
theories of personality as b e in g rep rese n tativ e of his in n e r self a n d th e form ation of
his o w n , u n iq u e personality. In o r d e r to m anage the confluence o f m a te ria l a n d
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R.D.(Ronald) Laing
Oct 071927 5:15 PM GMT
G lasgow S co tlan d
55N53 4W 15
Oct 71927 17:15:00 GMT
T ro p ic a l K och ta u e N o d e
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develop Laing's c h a r t in a com prehensive m a n n er, the astrological an alysis w ill
center o n the m ost significant features and them atic p attern s of the c h a rt w h ich are
as follows: 1) H e m isp h e ric o rientation (accentuation of psychological e n e rg y fields),
a planetary p a tte rn d iv id in g his c h a rt into E astern and W estern halves. 2) H orizon
axis (the polarity o f self a n d other) sh o w n by em phasis of p la n e ts on the A scendant
and in the 7th h o u se . 3) H is A scendant (unconscious p e rso n a in the w o rld )
activated by conjuncting planets. 4) R etrograde planets Ju p ite r a n d U ra n u s a t the
Ascendant. 5) T he M oon (his security in the w o rld ) and its aspects (how he d ea lt
with his o w n n atu re ). 6) The M utable signs on th e angles (m odalities of
experiencing the self). 7) The A naretic degrees (the last deg ree s of any sign) to w hich
I dem onstrate a n in te rp re tiv e ap p lica tio n of the Sabian Symbols. 8) H is Sim sign
(his conscious p erso n a) related to th e m asculine p lanetary archetypes (Mars, Pluto
and Saturn). 9) A su m m a ry of the en tire analysis.
H em isp h eres
Laing's astrological c h a rt portrays a distinctive p a tte rn th a t g a th e rs p la n ets together
and em phasizes th e ir d isb ursem ents in a lim ited sp a n of h o u se s creating a
perceptible p a tte rn o f a w hole d iv id e d into tw o halves. T his division noticeably
occurs betw een h em isp h eres, the E astern (self) a n d W estern (other) w ith planets
located in the 1st a n d 12th houses a n d those in proxim ity fro m the later cusp of the
4th th ro u g h to th e 8 th house. This m etaphorical 'divide' em phasizes: a d ia m etric al
split; an intrapsychic polarization existing betw een one's self a n d others. This m ay
be experienced as a d iv id e d sense o f personal agency and a n in te rn a l p a ra d o x
regarding locus of control. The extrem e hem ispheric split also signifies a breach in
the feeling of psychological w holeness (Herbst, 1988; Jones, 1941; Meyers, 1974).
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H em isp h eric placem ents a n d accentuations are a s follows: 1) O n th e E astern
s id e of th e M e rid ia n a re th e planets U ranus, Ju p iter a n d th e M oon (em p h asizin g a n
in te rn a lly g e n e ra te d locus of control). 2) O n the W estern h em isp h ere a re Pluto,
N e p tu n e , V enus, Sun, M ars, Mercury a n d S atu rn (e m p h a sizin g a n ex tern ally
g e n e ra te d locus of control). 3) The M e rid ian axis has A n a re tic d eg ree s n o te d at the
cu sp s of th e 4 th a n d 10th houses (a po larity betw een G em in i and S ag ittariu s at 30
d eg ree s) w h ic h h eig h te n s th e significance of th e essen tial m otif (h em isp h eric
division). 4) T hese inferences corroborate a p a tte rn of m ean in g by sy m bolizing
qu alitie s of Laing's perso n ality and by su ggesting th at a psychological them e of a n
unconsciously d iv id e d self emerges (C unningham , 1988; Meyer, 1974; Sakoian &
Acker, 1977).
T h e h em isp h eric p a tte rn is L aing's ch art c o n s titu te d a keen aw a re n ess of self
a n d other; a p recip ito u s a n d dynam ic process of psychological d e ta c h m e n t an d
aw a re n ess. L ain g ’s experiential research an d theories ex p lo re d this in te rp e rso n a l
field, a n d w as d o c u m e n te d in many of his w orks, especially in The D iv id e d Self
(1959) a n d T he Politics of Experience (T967L L aing ex p lo re s the p h e n o m e n o n of
th e re b e in g a 's e l f a n d ’o th e r ’ in this statem ent:
"The o th e r p e rso n ’s behavior is a n experience of m in e. My b e h a v io r is an
experience of the o ther. The task of social phenom enology is to relate my
experience of th e other's behavior to the o th e r's experience of m y behavior.
Its s tu d y is the rela tio n betw een experience a n d experience: it is a true field of
interexperience " (p.17).
In this ex a m in a tio n of interpersonal processes a n d exchanges of ideas ab o u t
self a n d other, L aing dem onstrates his p ro p en sity to exp lo re, refram e a n d p erh ap s
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heal his ow n psychological split, a n in n e r d iv id e th a t h e found p erceptible th r o u g h
analysis.
H orizon axis
For Laing, energy w as concentrated in his persona, so m uch so as to
overw helm a n d a t tim es o bliterate the to tality of w ho h e w as a n d h o w he truly felt,
ho w alienated a n d d iv id e d w ere his o w n feelings (his 12 house M oon sym bolically
beset by degrees an d aspects). This w o u ld m ost certainly not be a p p a re n t, given
Laing's chart h a v in g b o th Ju p ite r a n d U ra n u s at the Ascendant. T hese im m ense a n d
notably m asculine arch e ty p es w o u ld give h im the appearance of a p e rso n w ith
considerable substance a n d m agnitude. N evertheless, L ain g su ffered from feelings
of deep insecurity, from th e ontological uncertainty that he recognized in others. It
w as in fact, the relatio n al field th a t Laing felt least equipped to m a n ag e his
psychological needs. T h is is n o tew o rth y in assessing the dynam ics betw een th e 1st
a n d 7th houses. It was Laing's calling to w o rk out the in te rp lay s o f self and other, to
find m eaning in the a n g s t o f relating. B ut Laing's chart clearly d e n o te s how he,
h a v in g the Sun a n d M ars in Libra, strived philosophically for e q u ity in
relationships. This w as ch a lle n g ed by the extrem e em phasis o n his A scendant. As
his biography w ill corroborate, Laing h ad a tendency to identify w ith his ow n
projections of p o w e r a n d in effect, to read a n d believe h is ow n rev iew s exalting his
genius. U nfortunately, as his story unfolds, it becomes ev id en t th a t this u ltim ately
contributes to his ow n u n d o in g (Laing, 1959; Meyer, 1974; Monte, 1991; Ruperti,
1978).
Also, the en e rg iz e d p la n e ta ry archetypes Jupiter a n d U ranus s tra d d le his
A scendant a n d a re in c o n tra s t to the 7th h o u se conjunction of the Sim a n d M ars
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a n d the placem ent of M ercury. These house placem ents infer m o tiv ate d actions,
th o u g h the Sun a n d M ars a re intercepted (an im plication th a t L a in g 's sense of
him self may have felt constrained). This is d oubly so, as the S u n sig n is in L ibra and
in th e 7th house. Both sym bols suggest a need to psychologically identify th ro u g h
others (Arroyo, 1979,1996; Jacobson, 1960).
Laing w rote extensively about th e im pact of o th e r p eo p le's perceptions an d
identities as affecting p o w e r over one's self identity a n d well being. H e described
h ow , as a consequence of im posed po w er, one can com e to a d o p t false selves (the
discrepancy betw een T a n d 'th o u ,' or 1st a n d 7th houses) in o r d e r to a d a p t w ith o u t
d ire c t confrontation. H e sa w this severe circum stance in the context of the "d iv id ed
self;" a pathological a n d u n n a tu ra l c o n d itio n for an y h u m a n being. Laing w as
clinically fascinated by disturbances in the in terpersonal field th a t re n d e r ad a p ta tio n
possible only on the co n d itio n of alienation from a re a l self (Buber, 1958; Laing, 1959,
1969; Monte, 1991).
Laing's chart im p lies th a t he h a d confusion in term s of h a n d lin g pow er,
p o w e r attributed to o th e rs a n d po w er th a t one m aintains. T here a re innum erable
th em es in Laing's b ir th c h a rt th a t reflect th is paradoxical stru g g le w ith in himself,
w h ic h include the h em isp h eric division of his c h a rt (polarity b e tw e e n self a n d
o ther); the archetypes of U ra n u s in A ries a n d the S u n in Libra (Aries, self a n d Libra,
other): and the am bivalence of the Moon opposing N e p tu n e (H a n d , 1981; Katz, 1998;
M eyer, 1974).
Themes of in te n sity a n d in d iv id u a lity are p r e s e n t th r o u g h o u t Laing's chart.
For example, the archetypes of Jupiter a n d U ranus, symbols of trem e n d o u sly
assertive energies, com e to th e fore a n d conjoin th e A scendant. T h ere is a
m a g n itu d e of presence in th is configuration that psychologically im bues the persona
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w ith a form idable sense of itself. W hat is m ore, Laing's Sim sign Libra, configured
w ith Mars in th e sam e sign, bears 7th h o u s e significance in psychological needs to
relate w ith others. It is also a testam ent to h is p o w e r to generate affiliations a n d
n e e d e d personal a n d professional connections. N evertheless, there are sh a d o w s in
this process th a t sym bolize th e p ro p en sity for a k in d of self-deception o r g randiosity
for the concept o f the self is so intim ately tie d into th e n e e d for others (Arroyo, 1996;
Ebertin, 1940; M eyers, 1974).
A scendant an d p lanets rising
Laing's entrance into th e w orld o n O ctober 7, 1927 a t 5:15 p.m. in Glasgow,
Scotland came as a great s u rp rise and sh o ck (Jupiter a n d U ranus conjunct the
A scendant). A bsolutely no one in his fam ily, in c lu d in g h is father, professed to h a v e
any know ledge th a t his m o th e r was expecting (Moon opposite N eptune). His
m other, Amelia, h a d in fact sh ro u d e d h e r en tire p reg n an c y in guilt, sham e an d
d en ial (Moon s q u a re Saturn). Ronald a r r iv e d as a n unexpected jolt d ism an tlin g th e
lie th a t his p aren ts, who h a d b e e n m a rried fo r te n y e a rs previous, h a d p erp e tu a te d ;
th a t they had ceased to have a n y sexual rela tio n s (Venus square Saturn). R. D. L aing
w as b o rn w ith th e 29th d e g ree of Pisces rising, ta k in g this extraordinary family
d elu sio n to the e d g e by rev ea lin g his v e ry existence a n d inciting an insidious
psychological d o u b t w ithin h im self re g a rd in g the credibility of his very existence
(Burston, 1996; H a n d , 1981; M onte, 1991).
In intentionally am b ig u o u s and d isjo in te d prose, L aing (1976a) im plied th a t
th e central them e o f his ch ild h o o d was h is d is tu rb in g revelation th a t h e was
u n w a n te d by h is parents:
My p a re n ts a n d I liv e d in a three-room flat.
My m o th e r a n d I sle p t in one ro o m in separate beds,
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a n d m y father slept in a n o th e r room.
A ccording to b o th of them, all sexual activity h ad ceased
b e tw e e n th e m irrevocably before I w a s conceived.
My m o th e r a n d fa th e r still sw ear they d o n o t know h o w
I was conceived.
But th e re is a b irth m a rk on his r ig h t knee a n d one
on m ine.
A fact a g a in st im m aculate c o n c ep tio n (p.8)
The A sc e n d a n t sym bolizes a n instinctive presence i n th e w o rld , a persona. It
d em o n strate s th e experience of o n e 's unconscious p rese n ce, th e p rim a ry event of
b ecom ing aw a re th a t one h a s a n actuality in the w o rld a n d th a t one is lin k ed w ith
physical existence; ones' p e rso n a l identity. For Laing, th e s ig n Pisces is his em erging
realiza tio n of h im se lf a n d h o w he w as perceived. A cc o rd in g to astrological
researchers Jean-Louis Brau, H ele n Weaver and A llan E d m a n d s (1977), Pisces can be
described as,
T he em o tionality o f w ate r; th e im pressionability o f m utability... a creature
w ho seem s n o t q u ite o f this w o rld 'a fish o u t of w ate r'....v a g u ely sensing th a t
this w o rld is n o t th e ir re a l home....The im age of th e sea p ro v id es a clue to the
Pisces personality. F or e v e n as all streams, rivers, a n d separate bodies
of w ate r m u s t u ltim ately flo w into the sea, so Pisces people lo n g to m erge
th e ir b ein g w ith a n o th e r's o r loose them selves to ta lly in m ystical
co m m u n io n w ith n a tu re o r w ith God. Poets a n d d ream ers, th e y relate to th e
ideal m ore easily th a n to the real, (p.215)
W ith Pisces a s c e n d in g em o tio n al expression is o fte n ch an n eled experientially
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th ro u g h p o e try , music a n d th e arts. L aing w as r a is e d a n d n u r tu re d o n classical
m usic, a n d according to Laing, he felt su ch a k in s h ip w ith m usical resonances th a t
he recalled experiencing th e m p erin a ta lly . H e excelled in m u sicia n sh ip an d
received accolades from a E u ro p e an ac ad e m y o f m u sic in his y o u th . T he Pisces
arch ety p e o n Laing's A sce n d an t s y m b o liz e d th e m a n n e r th ro u g h w h ic h he filte re d
his e n v iro n m e n t and felt e n v e lo p ed i n th e q u alitie s th a t stirred him . Laing's love
o f C h o p in w as immense a n d he w as m o v e d by th e refin ed an d sensible v ibrations of
classical so u n d s. Laing recounted to h is b io g ra p h e r, "As a boy, I w as p articularly
im b u e d w ith Chopin. I ju s t c o u ld n 't im a g in e w h a t life could have b ee n like before
Chopin" (Laing in Burston, 1996, p. 18). L aing's Pisces rising (catalyzed by the J u p ite r
U ra n u s conjunction) w as also ex p ressed th r o u g h his com positions of prose, p o e try
a n d m e tap h o rica l schemata. He often took to u s in g u n u su a l poetic stru c tu rin g o r
co n u n d ru m -lik e self-reflecting an alo g u es. Such is the follow ing m o d ifie d L aing
(1976a) m e ta p h o r reg ard in g w h at is called , p rim a ry 'In-O ut' functions,
"life= death
death=Iife
loss=
^ren ew a l
(IN) giving= (OUT)
= receiving
going=
= com ing
export=
= im p o rts
m o n ey =
=energy. (p.63)
For L aing the Piscean em phasis w a s also th e basis for his sp ontaneous
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com passion a n d e m p ath e tic u n d ersta n d in g ; a v isio n ary n a tu re ; the ability to
com m iserate w ith the su ffe rin g and d o w n tro d d e n . Laing w a s clearly willing to
explore the p e rso n a l m ean in g s that people create to account for th e ir experiences,
a n d attem p ted to abstract th e m into som e k in d of cohesive m e a n in g (Bogart, 1994;
Davison, 1963; M ullan, 1995).
The Pisces risin g archetype im b u ed h im w ith the unconscious ability to
iden tify w ith the psychological environm ents a n d experiences of the mentally ill.
H ow ever, this sam e psychological capacity b lu r re d his o w n sense of boundary,
attracted h im to a ltered states of consciousness, c rea ted a ch a sm betw een real an d
id e a l states of being, a n d precipitated in n e r chaos a n d confusion. As a consequence
o f this perceptual fram e, L aing was characterized b y colleagues a n d friends as a
co n fo u n d in g a n d conflicting personality. H is a ttrib u te s reflected the diversity of his
persona; being a n in d iv id u a l of many ap p earan ces a n d expressions (Burston, 1996;
Monte, 1991; M ullan, 1995; Parker, 1977). As B u rsto n (1996) cites, Laing was, "an
accom plished pian ist, a precocious stu d e n t of th e classics, a reb el a n d a romantic, a n
iconoclast, psychoanalyst, philosopher, theologian, a n d d r u n k . In the process o f
living out these v ario u s roles, Laing h a d to sh o w m any d iffe re n t faces" (p.2).
Jupiter, co -ru ler of Pisces is approaching th e A sce n d an t fro m the 12th house
a n d is also in the sig n of Pisces. It is just b e h in d th e horizon, w h ere it functions
unconsciously. Ju p ite r sign ified for Laing an in trapsychic lin k w ith the vaster
universe, a p ro liferatio n of spirit, enthusiasm a n d id e a liz a tio n b ased on faith in self
k now ledge. It im b u e d h im w ith an intuitive d e s ire to ex p a n d (Jupiter) his presence
(A scendant) in th e w o rld . Since the rising sig n rep rese n ts th e unconscious persona,
Laing w as likely to hav e b e e n totally oblivious to h is o w n g ra n d io sity or to
u n d e rs ta n d w h y o th e rs m ig h t perceive h im as a n obsessive, arro g a n t, self-serving
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a n d o v erb ea rin g in d iv id u al. But Laing's ego w as unconsciously tie d into his need
for recognition a n d the frustratio n th a t a tte n d e d his urgency (Jupiter is retrograde).
Ju p ite r, a n ag en t of his Pisces A scendant, is also linked to th e sig n of his M idheaven
(statu s in the w orld), Sagittarius. L ain g came to identify w ith h is d esire to become a
g re a t teacher, p h ilo so p h er a n d g u r u (Allen, 1955; Arroyo, 1996; Burston, 1996;
Sullivan, 1992).
The p la n et U ranus, sym bolizing a h ig h e r octave of M ercury, conjoins the
A sc e n d a n t of L aing's chart. This signifies L ain g 's intellectual-intuitive propensity;
his m e a n s for sy n th esizin g m ental constructs in to original m ean in g s, a n d for
g ra s p in g the abstract a n d fo rm u latin g in te rre la te d connections. O n e exam ple w as
L aing's ability to engage in the constructs of classical music, w h ich he h a d a natural
affinity to com prehend a n d express. This sam e ability, the gift of p ercep tio n an d
com prehension, served him in his w o rk as a psychiatrist (Allen, 1955; Burston, 1996;
M ullan, 1995; Sasportas, 1989).
The qualities of U ra n u s w ere visible th r o u g h his p re c ip ito u s genius, his
ability to cut th ro u g h an tiq u ated m o d e ls of psychiatric tre a tm e n t a n d g enerate new
m o d e ls a n d perceptions for treating th e m en tally ill. Laing a n d h is colleagues
fo rm u la te d a n otational system to clarify in d iv id u a l's p erspectives o f them selves, of
the o th e r, a n d of their o w n perceptions of th e o th e r's perceptions. Most
im p o rta n tly , L aing synthesized a m eans to su b stantiate th e v ery intricate w a y s that
the constituents of a d y a d perceive the relationships betw e en each other, a n d
b e tw e e n the subject of o n e's self. T his new m e a n s for clinical assessm ents, the
m etalevels perspective (Interpersonal P erception M ethod o r IPM) gave Laing an
o p p o rtu n ity to d elin eate the constructs of his o w n core issues re g a rd in g self
confusion a n d the im pact of others. In this it ca n be seen th a t the U ra n ian elem ent
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rep rese n ted a healthy, a n d u ltim ately useful psychological tool for assim ilatin g his
o w n inner confusion (M onte, 1991; Sasportas, 1989).
The im p a c t of b o th Ju p iter a n d U ranus at L a in g 's A sce n d an t conveys th e
n o tio n th a t Laing7s sense o f his ow n p rese n tatio n m u s t have certain ly been as
im pressive as a n y effect th a t others could have p ro jec ted on to h im (the A sc e n d a n t
in relation to th e D escendant). The conjoined a rch e ty p es of J u p ite r a n d U ra n u s
retro g ra d e a r e th e im age o f a n ign ited , electrified, u n co n v e n tio n a l in d iv id u a l; a
persona th a t L aing fe a tu re d as one of his m ost favorable ideas o f himself. A n d
in d e ed , he exhibited the characteristics of a n in n o v a to r, explorer, scientist a n d
p h ilosopher, projecting h im s e lf th ro u g h his candor, insight, rev o lu tio n a ry id e a ls
a n d controversial ideas (Arroyo, 1996; Ebertin, 1940; M unkasey, 1991; Sullivan, 1992).
A rroyo (1996) v iv id ly describes the Ju p ite r-U ra n u s in terch an g e an d h o w it
m ay attrib u te to perso n ality , "O riginality a n d creativity, as w ell a s often a m a rk e d
interest in politics and social change, can be in d ic ated ... There is very often
rebelliousness... Scientific inventiveness... a general craving for n e w kinds of
know ledge, especially if th e se discoveries or new w a y s of th in k in g d e p a rt rad ic a lly
from trad itio n a l ideas" (p. 263). Laing w as re n o w n e d n o t only for his in d e p e n d e n t
a n d b rillian t perceptions b u t also, for his u n g o v ern ab le need to a sto n ish a n d a ffro n t
those he co n sid ered intellectually d im in ish e d by th e ir u n q u e s tio n in g a d h e re n c e to
convention. T h is characteristic rebelliousness can b e associated w ith the p la n e ts
Ju p iter and U ra n u s being re tro g ra d e (Kirsner, 1996; Sullivan, 1992)). L aing's
colleague, th e a n th ro p o lo g ist Joan W estcott, co m p a re d h im to th e T rickster
archetype, se e in g him as a m a n w ho in te ntionally o v e rste p p e d co nvention b y
shape-shifting to get w h a t h e w an te d (Burston, 1996).
U ranus in Aries, for Laing, w as a sym bol of h is keen intelligence that
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su rv iv e d by confronting and e x p e rim e n tin g w ith the ideas th a t e n g a g e d his
atten tio n . He was a p io n e er a n d a n u n o rth o d o x th in k e r w ho d a r e d to su b m it his
p erce p tio n s as viable insights a n d tru th s , a n d in this he w as exceedingly
controversial. By his o w n accounts h e w as com m itted to becom ing a fam ous
in tellectu al (Jupiter conjunct th e A sc e n d a n t) and in d o in g so w o u ld d e v o te his
energies to that end. L aing7s in te lle c tu a l em phasis w as a stren g th en ed asp ect of his
in n a te personality h o w ev e r, his a rro g a n c e u n d erm in e d his a p p e aran c e of
confidence by exposing his feelings of inadequacy. The greatest o p p o sitio n Laing
w o u ld ever face w ere his ow n d e m o n s. T he overall effect of Laing's A scen d an t
e m p h asis attests to th e m a g n itu d e of h is presence, his intelligence a n d h is need to
a ssert him self and experience th e im p a ct he had on others (Laing, 1976a, 1976b;
M ullan, 1995; Sasportas, 1989).
T he M o o n
L aing's experience as an in fa n t w a s one of rejection by his m other. This was
th e seed beginnings of his true ontolo g ical insecurity, an insecurity th a t Laing
(1976b; 1982) himself suggested m a y be instilled p rio r to birth. (Monte, 1991). Laing
(1976a) reveals his d e e p seated am b iv alen ce through his prose,
C ould the p lacenta
be the original
life giver
life sucker
o u r first friend o r o ur first p e rse c u to r/to rm e n to r? (p. 61)
L aing (1982) h a d asserted i n his clinical w ork th a t p re n a ta l experience can be
u n d e r s to o d by exam ining p o stn a ta l perceptions. M eaning th a t experiences after
b ir th w ere indicators o f w h a t life h a d felt like from inside th e womb. V iew ed
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astro logically, this is represented by his M oon's sym bolism , his unconscious
p a ttern in g . This eventually affected L aing's theoretical construct reg a rd in g
in tra u te rin e life as a reflection of things to come. He is likely to have d e riv e d this
theory from his o w n unrem em bered fetal experiences. L ain g h a d suggested that it
m ig h t be possible for the feeling of being u n w a n te d to b e com m unicated from the
m o th e r to the fetus a n d that this m ig h t becom e a n a n a lo g for later interpretations of
life (Laing, 1976b; Monte, 1991).
Laing w e n t on to develop a n actual tem p late for a m ultilevel set of
perspectives th a t dem onstrated a linkage b etw e en em bryological biology,
psychological experience, and mythological rep resen tatio n s. In this L aing suggested,
" th a t certain p attern s occur over a n d over in h u m a n experience and re p re se n t
conceptual-m ythological bridges b etw e en the fact of h u m a n biology a n d o ur
experience of those facts" (Laing in Monte, 1991, p. 460). This investigation of
L ain g 's reflects his attraction to studies o f the unconscious, w h ere he g ra p p le d w ith
the d e e p em otional habituations rep rese n ted by his Moon. Laing's thesis claimed
th a t responses to external or biological cues, o r to m ytho-sym bolism , represents
reactions or responses that are psychologically co n ditioned (H and, 1981; Laing, 1969;
M onte, 1991).
Laing h a d a ra th e r pessimistic skew in h is p erception of birth and infancy. H e
h ad gone so far as to state that the act of b irth itself may be a n unnecessarily brutal
experience, one th a t sets up life long resonances th a t a re reite ra ted th ro u g h o u t life
in d iv e rs e ways. His Moon, placed a t an A naretic D egree in A quarius a n d u n d e r
d u re ss from other p lan etary angles, (square to S aturn a n d opposite N ep tu n e)
suggests th a t it w as in d e e d quite difficult for h im to experience his feelings a n d yet,
he e x p ressed an im perative need to do so th r o u g h the theoretical orientation of his
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w o rk (Davison, 1963; Kirsner, 1996; Sakoian & Acker, 1977).
A quarius, a n a ir sign, is m ore cerebral th a n em otional, m o re detached th a n
enveloped in the sensation of belonging. It is fair to say th a t R onald Laing h a d
difficulty in ex p ressin g em otions o r in fo rm in g attachm ents that felt secure a n d
stable. A strologer D onna C u n n in g h a m (1988) says this a b o u t th e A qu ariu s M oon in
a m a n 's chart.
Men in g en e ra l try to s h u t o ff th e ir feelings, a n d A quarius ca n be an
em otionally detached sig n , so the em otional su p p ressio n c a n be extrem e in
A quarius M oon men. W h e n this is d o n e in the face of severe childhood
problems, the result can be p erio d ic explosions. They will also ab ru p tly a n d
coldly d e ta c h from any o n e th e y feel is try in g to control th e m or im pinge on
their in dividuality... still th e re 's a ce rtain charism a a n d fascination a b o u t
these u n u su a l, in te re stin g m en, w ith th e ir defiance of convention a n d th e ir
capacity to blast you o u t o f th e ru t. (pp. 227-228)
T he A q u ariu s Moon m ay, in fact, fin d g reat difficulty in com m unicating
em otion. The m o d u s o p e re n d i o f the a ir elem en t is intellectual, w h ile the M oon's
propensity for se cu rin g attachm ents re sp o n d s m ost effectively th r o u g h the fluidity
of the element w a te r or w ith in the stability of e a rth signs. W hat is more, the
m o dality of A q u ariu s is "fixed,"so the em otional im p rin ts tend to be more e n d u r in g
an d less adaptively yielding. Psychologically, A q u a riu s' tw o p la n eta ry agents S atu rn
a n d U ranus, have com pletely d iffe re n t m ythological connotations. S aturn (or
Kronos) is an em b lem of restra in t, co n v en tio n a n d conformity. C onversely, U ra n u s
stands for revolt, d isru p tio n of the sta tu s quo a n d the liberty to in su rre c t change.
The A quarius M oon holds these parad o x ical im ages; th e com plexities of fin d in g
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solvency in the com peting notions of solidity a n d tra n sfo rm a tio n (Arroyo, 1975;
G raves, 1955; Green, 1976; Sasportas, 1989).
L aing's Moon is located in his 12th house, a field of experience that is
o b sc u re d on a conscious level. It is a n unconscious resource com p risin g th e sym bols
of fo rm e r experiences, m em ories a n d im pressions. The 12th house is situ ate d
b e h in d the A scendant. R u d h y a r (1972) eloquently c a p tu re d the essence of its
m e a n in g in this description,
We m ight say sym bolically th a t the w hole w e ig h t of the Sky presses u p o n
the horizon. T he Sky im p rin ts u p o n th e soil the seed p a tte rn of the n ew
d estin y and th e se ed of the fu tu re cycle is released from th e past. A ccording to
th e ancient tr a d itio n of In d ia n p hilosophy, the la st th o u g h t h e ld in d e a th
d eterm in es th e p a tte r n of th e fu tu re incarnation, (p.135)
C ontem porary astrologers have found th a t the 12th h o u se M oon is g en e ra lly
o ne th a t represents feelings of em otional v ulnerability. It is a n in d ic ato r of psychic
se n sitiv ity b u t may also be associated w ith experiences of in n e r confusion an d a lack
of g ro u n d ed n ess. The in d iv id u a l m a y feel the n e e d to psychologically subtract
them selves from the fray of life in o r d e r to heal o r h id e th e ir sorrow s. This
co m b in atio n sym bolizes a leaning to w a rd s sp iritu a lity w ith a com passion for th o se
w h o suffer (as well re p re se n tin g o n e 's ow n suffering). It em bodies the sym bolic
d im e n sio n w h ere experiences such as dream s, visions a n d the arch e ty p al are
enco u n tered . It sym bolizes a p e rc e p tu a l skew in w hich the p erso n a l becomes
im p e rso n al, an d the im p e rso n al becom es in tim ately relative. T he m e rg in g of th e
M oon a n d the 12th ho u se also evokes ideals of d e v o ted n ess a n d renu n ciatio n to
causes a n d beliefs (Allen, 1955; Bogart, 1994; Green, 1986; H erbst, 1988).
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L aing’s M oon in th e 12th h o u se suggests th a t he expressed m any o f these
qualities in his p e rso n a l a n d professional life. Behind his intellectuality w a s an
unconscious id e n tific a tio n w ith h u m a n suffering. H is w ork d em o n stra te d his
tre m e n d o u s sensitiv ity to the disenfranchised, b u t as his biographical m aterial
suggest, it w as a p p a re n t th a t L aing's patients exhibited aspects of his ow n h id d e n
anguish, partic u larly in his thesis re g a rd in g the loss of self. For Laing, the central
p ro b lem in the d e v e lo p m e n t of h u m a n p erso n a lity w as rela ted to w hat the
existentialists call ontological insecurity, or the feeling that one is th rea ten e d by
nonbeing. Laing d e s c rib e d this process th ro u g h th ree modes: engulfm ent, th e u tte r
loss of id en tity ; im plosion, the v a c u u m of a n e m p ty self; a n d petrification, d o u b ts
about b e in g alive (M onte, 1991; Laing, 195 9 ,1976b; Burston, 1996).
L aing h a d a d is m a l relationship w ith his m other, w ho felt at odds w ith h im
before he w as bom . A m elia Laing, w h o w as rep o rted ly bizarre a n d possibly
psychotic, never claim ed h e r p reg n an c y w ith Laing a n d was indisp o sed to h im
w h en he w as first b o rn . A n excerpt from L aing's biographer, D aniel Burston (1996)
gives b io g rap h ic al co n tex t to u n d e rs ta n d in g the irra tio n a l fam ily e n v iro n m e n t in
w hich Laing was re a re d ;
[there was in childhood] the lack of affection betw een R onald and his
m other. Laing w a s b o rn te n years after his p aren ts m a rrie d and, by th e ir ow n
p ec u lia r account, lo n g after they h ad ceased to have sexual relations. For
reaso n s no one ca n fathom , A m elia m a n a g e d to conceal h e r preg n an cy from
h e r entire fam ily u n til the v ery d a y of deli very.... After his birth, Laing says,
A m elia w e n t in to p recip ito u s decline, so th a t the infant h a d two r a th e r
n e g lig e n t w e t n u rs e s m inister to him before she felt fit. A n d , two m o n th s
afte r his b irth, A m elia's fa th e r d ie d leaving h e r w ith a v ery com plicated
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m o u rn in g process to d e a l w ith. T he follow ing year, D avid's m o th e r
[Ronald's p a te rn a l g ran d m o th e r] d ie d as well....All things considered,
Ronald's relatio n sh ip w ith his m o th e r w as the single m ost d e p re ssin g factor
in his early life, (pp.9-11)
W ith re tro g ra d e U ra n u s risin g (associated w ith his M oon sign) in Laing’s
b irth chart, there is every probability th a t Laing's b irth d id d is r u p t the context o f his
fam ily's collusion (or he certainly took it on him self to believe it so). He
consequently becam e iden tified as a p e rso n conveying controversy a n d ill su rp rise;
a n d that this id e n tity became a self-generating characteristic, R. D. Laing, "a d is ru p te r
of the status quo" (Burston, 1998; Monte, 1991; Sasportas, 1989; Sullivan, 1992).
For Laing, his m ere existence em bodied a sense of sham e, as if he was the
liv in g evidence th a t so m e th in g sexual actu ally h a d occurred betw een his parents.
E ven Laing's father w as reticent to reveal th a t his son h a d been b o m ; he was
asham ed. In his fam ily there h a d b ee n a long-term rule, a taboo concerning sexual
intercourse (the M oon's co-ruler is S atu rn in the 8th house) (Green, 1989; Greene,
1976). Laing (1976a) had once stated, "M y father w as th e only one in his family to
m a rry an d , w ith one possible exception, the only one to com m it sexual intercourse"
(p.3). Laing experienced the topic of sexual relations as one fraught w ith negativity
a n d blam e; he seem ed to have felt responsible for his p aren ts' g u ilt a n d shame for
his birth. His Moon sign, its p la n eta ry ru le rs (U ranus a n d Saturn) a n d its aspects
(square to S aturn a n d o p p o se d N ep tu n e) sym bolize the difficulty th a t Laing h a d in
g ain in g a positive reflection of him self th ro u g h his p aren ts (H and, 1981; H om ey,
1967; Monte, 1991).
The them e o f em otional rejection is reiterated th ro u g h o u t L aing's chart. T he
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M oon in A q u ariu s opposed N e p tu n e sym bolizes the am b ig u ity he felt; th e lack of
connection he experienced in c h ild h o o d w ith his p aren ts, a n d most especially, w ith
his m o th e r (the Moon). His w o rk d em o n strate s th a t a m ajor portion o f his life w a s
sp e n t try in g to u n d e rs ta n d or rationalize h is m a tern al angst, the experience of n o t
feeling close to his m other a n d believing th a t he w as not a desired child. Many of
his theories rep rese n ted how h e w as im p acted by fam ily perceptions a n d how these
projected images e ro d e self-concepts a n d create illness. I n his theoretical w o rk L ain g
vehem ently asserted th at in sid io u s dy n am ics p e rp e tu a te false myths a n d hold a
fam ily together th r o u g h illusory claims or d e n ia ls (Green, 1986; Laing, 1969;
L unsted, 1980).
The M oon's opposition to N ep tu n e is one of the m o st com pelling aspects in
Laing's chart. Its complexity affects Laing's experiences of childhood w ith
tu m u ltu o u s in n e r confusions, a n d the in v id io u s b eh a v io rs th a t led to his u n d o in g
as a n a d u lt th ro u g h excessive d rin k in g a n d o th e r indulgences. This a sp e c t of M oon
oppose N ep tu n e is connected w ith his beliefs a n d studies in the effects of the
p re n a ta l a n d b irth in g experiences; interests in hypnosis a n d rebirthing; travels
ab ro a d in search o f teachers a n d gurus; attractio n to altered states of consciousness;
desire to engage in the d iso rie n ted realities o f his clients; a n d com passion for th e ir
plig h t (C unningham , 1988; Grof, 1985; Laing, 1969; M ullan, 1995; Sasportas; 1989).
The com posite sym bolism attached to L aing's M oon (including the M oon's
association to his n a ta l Pluto in th e 4th house) conveys them es of confusion,
d esp air, isolation a n d the experience of c o n tin u o u s em otional upsets re la te d to his
childhood. It is a p p a re n t that th e se early y e a rs greatly conditioned the com plexity o f
Laing7 s personality. O u t of his o w n early experiences w ith irrational fam ily
m em bers, Laing developed a d e te rm in e d n e e d to objectify experience fo r himself.
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H is w arin ess of tra d itio n a l diag n o stic a n d th e ra p e u tic form s i n psychology a n d
p sy c h iatry w as a n extension of h is childhood m is tru s t o f fam ily rules a n d m yths
(Green, 1986; H and, 1981; Laing, 1969,1970).
L aing w as p ain fu lly conflicted, especially w h e n it cam e to his m other. H e felt
th a t she w as b oth extrem ely em otional an d y e t, cold a n d d istan t. H e unequivocally
d e n ie d th a t she w as in sa n e in clinical terms, y e t im p lie d th a t h e h ad se n sed th e
q u ality o f h e r m adness before he w as b o m (perinatally). In th e follow ing excerpts it
becomes clear th a t as a child Ronald L aing's w o rld w as w ro u g h t w ith m ixed
m essages a n d em otionally u p se ttin g circum stances. A cc o rd in g to B u rsto n 's (1996)
biog rap h ical research th e follow ing a re b u t a f e w o f the m any accounts o f A m elia
L aing's stra n g e behavior,
A m elia w as inclin ed to in te n se envy a n d jealously, h a d e x tra v a g a n t
suspicions of o th e rs' m otives, a n d liked to in d u lg e in ch aracter
assassination...[she b u rn ed R o n ald 's fav o rite to y because] the boy w a s gettin g
too attach ed to it... [Amelia created] ...an effigy of h e r son, called a ’Ronald
doll," into w h ic h she stuck p in s [w ishing h im a h e a rt attack after h e u sed
p ro fa n ity in one of his fam ous w ritings, Politics o f Experience (1967)]. (p.10-11)
A ccording to R o n a ld 's A u n t E thel Laing, A m elia cam e to forbid the
rela tio n sh ip betw een E thel and h e r n e p h e w b ec au se , a c co rd in g to his m other, he
w as becom ing too fo n d o f her a n d th e ir association. O n e of th e m ost shocking
recounts (th a t la m en tab ly captures th e negative im p licatio n s of L aing's Moon) is
w h e n B urston (1996) claim s, "These w ere n o t iso la te d instances. M any y e a rs later,
w h e n L aing re tu rn e d fro m arm y service, he d isc o v e re d th a t A m elia h a d b u r n e d all
his school a n d u n iv ersity papers, a n d that the b a b y g r a n d p ia n o h e h a d le arn ed
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m usic on w as gone. T hough sh e re fu se d to explain things directly, A m elia told
Laing's d a u g h te r th a t she h a d taken an ax to the piano so th a t Ronald w o u ld not sell
it" (p. 11).
From fo rm e r behaviors a n d incidents in v olving h e r son, it can be su rm ise d
th a t Amelia w o u ld rath er h av e d e s tro y e d th e pian o th a n a llo w e d Laing to find it
w aiting. This w o u ld have allo w e d h im a connection w ith hom e, a n enchanted
m em ory of his boyhood, or a sense of r e tu r n in g to his b elo v ed m other a n d family.
Laing w as d e n ie d access to su c h feelings a n d as tragic as th is w as, it p ro v id ed the
experiences th a t enriched L aing's u n d e rs ta n d in g of suffering. His perception of
these events w e re th e sym bols th ro u g h w h ic h L aing's p erso n a lity came into being.
H e h ad to disco v er himself, m ake sense of his childhood, a n d reckon w ith th e
d isto rtio n s s u r ro u n d in g his m other, fa th e r a n d family situation. As sa d d e n e d as he
w as b y these relationships, th e y seem ed to have sp a w n e d h is compassion, ig n ited
his genius an d p ro v id e d a m eans for h im to affect the w o rld (H om ey, 1967; Kirsner,
1996; Laing, 1970; Monte, 1991).
The M oon a n d Venus are the tw o sym bols th a t re p re se n t Laing's an im a
energy. The M oon, in regard to his perceptions of his m other, his feelings o f
em otional well bein g , the effects of his fam ily's p attern s of rela tin g and th e m anner
in w hich Laing co u ld or could n o t allow him self to experience closeness a n d
b o n d in g . V enus reflects L aing’s id en tity in ro m an tic love a n d creativity, h is self
esteem a n d feelings o f attractiveness (H a n d , 1981; H o m ey , 1967; Meyers, 1974).
B urston (1996) m a d e note of L ain g 's first real love affair w ith a French w om an,
M arcelle Vincent. H is b io g rap h e r states th at, "she refused to m a rry him because of
h is m ercurial ch a ra cte r a n d tendency to n ih ilism a n d d esp air" (p. 14).
Both the M oon and V enus are su b o rd in a te d in L aing's ch a rt th ro u g h their
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placem en t in ca d e n t houses, a n d their signs, o r archetypes. His identification w ith
his in n e r fem inine w as d im in ish e d or in o th e r ways unconsciously repressed.
V enus is incongruous in the sig n of Virgo, because its ruler, M ercury, is a shape-
sh ifte r, uncom fortable settling in to relationships. Also, M ercury's n atu ra l affiliation
w ith Venus in Virgo suggests a w orrisom e n ature, a restless anxiety th a t experiences
love in its aesthetic, intellectual sense, love th a t is frequently d evoid of w arm ,
h u m a n expression. V enus g o v ern s the m a n n e r th ro u g h w hich self w o rth is
m anifested, o n e's finances, aw areness of physical needs a n d the ability to create
en v iro n m e n t a n d relations. Laing was heedless reg ard in g his finances, his physical
w ell-being, a n d the care that relationships require. H is psychological m ak e-u p an d
p erso n a lity w ere such th at he dem o n strated a lack of com pliance a n d reg ard for his
h e a lth an d the stability of his m oney (Arroyo, 1979; Burston, 1996; Burt, 1996;
D avison, 1963).
Venus' 90 d egree an g u lar relationship to Saturn also represents a
psychologically d am p en in g effect. Laing d i d n o t enjoy peaceful a n d easy personal
relations. By B urston’s (1996) account, Laing w as accused of b eing a w om anizer, and
w ith fem inine plan ets so in the b ackground, a n d m asculine planets prevailing, it is
likely th a t he ap p e ared this way. Laing w as m arried twice, h a d o th e r live-in
relationships, a n d fathered ten children, b u t it was not u n til the la te r ch ap ter of his
life th a t he him self w o u ld claim the ability to truly involve him self as a m ate or
fath e r.
Saturn's sq u a re to the M oon also affirm s how Laing's em otional experience
of his m other d id activate discipline, and h o w he perceived this as an inner
s ta n d a r d , as he d id the develo p m en t of k n o w ledge a n d professional status w hich he
felt sh e encouraged. S aturn is lin k e d betw een the two aspects of th e in n e r feminine,
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squaring b o th th e M oon a n d Venus. S atu rn is key to u n d e r s ta n d in g Laing's
experience of his anim a, his fem inine n a tu re (G reene,1976; H am aker-Z ontag, 1990,
Laing, 1969).
S atu rn ’s a n g u la r rela tio n sh ip to the M oon sym bolizes feelings of em otional
d istrust, d isc o n ten t a n d sadness. L aing suffered from depressive states an d feelings
th a t w ere inexpressible for him except in conceptual term s. S atu rn in S agittarius
conveys th a t he was a serio u s th in k e r able to make sacrifices for his ideals, that he
endeavored to develop his philosophical u n d e rs ta n d in g a n d th a t h e searched for
epistem ological m eaning. But the re a lm of ex p erien cin g p ersonal em otions a n d
intimacy w as constrained (Moon sq u a re S atu rn in the 8th house). F rom all
accounts, L ain g d id n o t enjoy excursions into the feeling dim ension, b u t su b lim ated
this energy in to com positions and creative forms. H e a p p lie d these energies to his
prose, political ideas a n d view s re g a rd in g the theories a n d practice of psychiatry.
S aturn, the only planetary placem ent in a succedent hou se, sym bolized his access to
resources, his m eans o f livelihood (Arroyo, 1979; Burston, 1996; G reene, 1976;
Munkasey, 1991).
The M oon's exchange w ith S a tu rn is a p p a re n t by th e discipline th a t Laing
req u ired of himself. H e a d h e re d to th e rigors of classical m usicianship ap p ly in g
him self to th e req u irem en ts of classical convention, as he d id to his academ ic
education. H e expressed a trem e n d o u s sense of excitem ent, w hen a s a y o u n g a d u lt,
he allow ed him self to re lis h the free-form so u n d s of jazz a n d blues. To him this
w as engaging in a k in d o f taboo (Saturn in the 8th) (Burston, 1996; D avison, 1963;
Greene, 1976).
A n o th er notable fe a tu re of Laing's ch art is the n e a r absence o f the elem ent
earth. The only p la n et in this elem ent is V enus, w h ic h is in Virgo in the 6th h o u se ,
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a ca d en t house re la te d to th e earth elem ent. Venus g ain s increased significance in
his ch art as it is rep resen tativ e of Laing's S u n sign, Libra a n d the 7th house. It w a s a
challenge for L aing to d e lv e into the intim acies o f p e rso n a lly relating. The em phasis
for him , as Venus in sq u are aspect to S a tu rn w o u ld im ply, w as on h is occupation, in
creating so m e th in g th a t he co u ld control a n d use in fo rm in g a stru ctu re , a sense of
esteem b u ilt fro m his o w n efforts. P ersonal rela tio n sh ip s w ere very te n se for Laing.
H e d e a lt m ore ap tly in th e re a lm of ideas w h ere his d e ta c h e d m a n n er served in th e
ac tualization of his concepts. It is fascinating to co n sid er th a t Laing’s natal V enus is
se p a ra tin g from N eptune, a n d though th e orb is a rg u a b ly extended (th o u g h
N ep tu n e 's nebulousness defie s set lim itations) Laing s tu d ie d em bryology and
d e v e lo p ed ideas on p re -b irth experiences. H e w as extrem ely interested in hypnosis
a n d re b irth in g a n d rev ie w e d F re u d 's id e a s in term s of in trau terin e sym bolism in
dream s. H is love a n d p assio n was inv ested in these a n d o th e r exploratory notions.
The p erso n a l aspects of V enus were e v id e n t in his rela tio n s w ith his
dise n fran c h ise d patients w h e re he experienced an unm istak ab le sense of w orth a n d
p u rp o se. V enus in Virgo in th e 6th house also reflects his desire to reorganize
system s (Allen, 1955; Burston, 1996; D avison, 1963; Laing, 1976b; Grof, 1985).
M oon trin e M ercury
T he trin e of his M oon to Mercury in Scorpio is a n indication of how Laing
realize d a n ou tle t for inner dissonance. L aing's ability to p lu m b the d e p th s was lik e
a laser b ea m th a t p enetrates th e obliqueness of the m isty unconscious. From ea rly
childhood, L aing w as fueled by a desire to d ecip h er th e div erse m eanings and
conditions of h u m a n experience. He h a d a th o ro u g h ly lim ited tolerance for
prete n se a n d a n astonishing ability to perce iv e it in those aro u n d him . Regardless
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of th e inconsistency of his ex terio r persona, a n d som e self-deceptive com pensatory
strategies re g a rd in g his p e rso n a l memories, Laing h a d a capacity for ferreting o u t the
tr u th a n d a p ro fo u n d attra ctio n to exploring the u n k n o w n a n d im penetrable d e p th s
o f being (Davison, 1963; E dis, 1995). In these w ays L aing realized the potential of his
M ercury in Scorpio trine to h is Moon in th a t he perceiv ed h u m a n consciousness as
a com pelling m ystery to be so lv e d (Burston, 1996). As R u d h y a r (1973) noted in his
in te rp retatio n of th e Sabian Sym bols a t the 6 th d eg ree o f Scorpio (the location of
Laing's M ercury), "[it represents] The passionate search for n ew values which, a t an y
level, prom ise a m ore a b u n d a n t life...It dram atizes the capacity in m an to tear
him self aw ay from the k n o w n a n d fam iliar, g am bling ev e ry th in g on a vision o r a
dream...AVIDITY" (p. 195). T h is passage of R u d h y a r's is analogous to L aing's
experience, as he challenged th e statu s quo in asserting his o w n values, his
percep tio n s of the truth.
M utability at the fo u r angles
H a v in g m utable signs a t th e four angles of L aing's ch art portrays that his self
id e n tity was better referred to as "m etaidentity." H e by m any reports, was a
cham eleon, a m a n w ho h ad th e appearances of m any d iffe re n t selves. Laing
him self d en o u n c ed th e idea th a t a p erso n possesses a central personality, a nucleus
or core of personal characteristics th a t rem ain conditionally fixed in light of the
p assin g o f time or changes i n environm ents. In essence, L aing claimed, we have a
m u ltiplicity of selves o r as m a n y personalities as w e have significant influencing
factors (Kirsner, 1996; Laing, 1976a, 1976b; M onte,1991).
T h o u g h the m utable sig n s afford a certain flexibility th a t is adaptive, w h e n
th e y are too p ro m in e n t they ca n color a n in d iv id u a l's capacity to m aintain
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co n g ru en t selfhood, a characteristic qu ality of personality th a t has substance. L aing
a r g u e d this p o in t an d was, in fact, a m ultiplicity of characters as B urston (1996)
relates,
Ju d g in g from anecdotes told by his friends, family, a n d colleagues, Laing w as
a s tu d y in sh a rp and b ew ildering contrasts. A t different tim es an d in diffe re n t
w ays w as by turns disciplined a n d debauched, self-effacing a n d arrogant,
gentle a n d belligerent, shy a n d exhibitionist, em p ath ic a n d self-centered,
intensely emotioncil o r p rofoundly cerebral. H e h a d a rare sensitivity to th o se
in acute m ental distress, and a n im pish, ungovernable need to shock a n d
offend those he considered d u lle d by convention. (Burston, p. 2.)
T h o u g h Laing's psychological perplexities form ed the basis for m any of h is
in q u irie s into the interpersonal field a n d stu d ies of th e self (including its
d ism antling), these qualities th a t were b o m o u t of his o w n process became
id e ntified w ith his character. This is strikingly the case as described by Laing (1976a)
in th e follow ing:
For as early as I rem em ber I n ever took my self to be w h a t people called me.
T hat a t least was crystal clear to me. W hatever, w hoever I m ay be is not to be
confused w ith the nam es people give to me, o r h ow they describe me, o r w h a t
they call me. I am not m y name. W ho o r w h a t I a m as far as they are
concerned, is not necessarily, o r thereby, m e, as far as I am concerned. I a m
presu m ab ly w hat they a re describing, b u t not th e ir description...w hat they say
I am is th eir m ap of me. A nd w h a t I call m yself is, presum ably, my map of
me. W hat, o r w here, is the territory? (p. 4)
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T here is cause to co n sid er w h eth e r Laing's e m p h a sis o n c o n tex t-d ep e n d en t
selves, the concept th a t w e are w ho we a re is a fu n ctio n of o u r context, was as m uch
a process of h is o w n subjective inquiry as of clinical o b se rv a tio n o f o th e r people's
behavior. P erhaps, in v ie w of his p lanetary sym bols, L aing in stinctively sensed th a t
he h a d m any characters a n d this reflected in the inconsistencies o f th ought, feeling,
a n d b eh a v io r h e theoretically com prehended in his p atien ts; L a in g seem ed to hav e
m irro re d these q u alitie s in h is o w n personality; h e w a s a com posite of various
selves. This m a y also account for the capricious ele m e n t in his p erso n a lity th at
caused others to v ie w h im w ith skepticism (Edis, 1995; M ullan, 1995; Laing, 1959).
The Sabian Sym bols
The four m u ta b le signs, as portrayed via the S ab ia n Sym bols a t the cardinal
points of his chart, convey a n intrig u in g depiction o f Laing. The im a g es give in sight
into the arch e ty p al d im e n sio n s th a t capture the psychic quality of L ain g 's projection
of selves. The Sabian Sym bols used are an n o tate d v ersio n s ta k e n fro m R udhyar's
(1936) condensations, th a t are ro u n d e d -u p to the 30th d eg ree of th e fo u r m utable
signs.
Laing's A scendant, a t 30 degrees Pisces: "A s e e r's d re a m n o w lives: a face
carved into h u g e rocks" (p.353). This im age p o rtray s th e im pact o f L aing's persona,
his desire to a p p e a r as a form idable presence; an d to a tta in a d e g re e of imm ortality.
It also speaks to L ain g 's visionary quality, his self-m ade-m an in flu e n c e and his
claim ed assertions. Laing7s conceptual view s served to im pact a n d ultim ately
influence the w a y in w h ic h th e mentally ill are p e rc e iv e d an d tr e a te d (Burston, 1996,
M ullan, 1995).
H is N a d ir a t 30 d egrees Gemini: "A p a ra d e of b a th in g b ea u tie s before large
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b ea ch crow ds (p.325). This sym bol c a p tu res L aing's d e sire to perform a n d receive th e
a s s u rin g ap p lau se o f th e audience. He w a s in fact criticized for too frequently
" p la y in g to th e g allery." The p a ra d e of b ea u tie s also dem onstrates L ain g 's keenly
co m p etitiv e nature, h o w he experienced th e im pacts of external o p in io n s and
ju d g m e n ts a n d h o w th e "beach" signifies h is b eing psychologically s itu a te d on the
s h o re of his o w n em otional (the w ate rs') e d g e (Burston, 1996; M ullan, 1995).
Laing7s D escendant a t 30 degrees Virgo: "An em ergency call frees ho u seh o ld er
fro m ro u tin e d u ty " (p. 335). L aing lived in p e rp e tu a l crisis th a t kept h im energized
a n d en g a g e d w hile liberating h im from e v e ry d a y concerns (though h is m u n d a n e
affairs suffered as a result). His family life w a s eclipsed by his ongoing political-
p h ilo so p h ica l chaos as he was continually ra lly in g to stay o n top professionally. H is
re la tio n s w ith colleagues suffered as well. L aing was frequently p erceived as acting
o u t o f a state of in n e r emergency th a t m a d e h im u navailable to oversee his ow n
p ro p o sa ls a n d ideas (Burston, 1996; M ullan, 1995).
H is M idheaven a t 30 degrees S agittarius: "The P ope is h o lding aud ien ce in a
h a ll of the Vatican" (p.344). Laing was d r iv e n by his desire to realize a n d be
a sso cia ted w ith an e n d u rin g epistem ological view. He esp o u sed the v irtu e s of a
g u r u , teacher an d philosopher. H e travel to Ceylon an d m a d e other p ilgrim ages as a
s p ir itu a l seeker, b u t also in hope of ac q u irin g th e tra p p in g a n d re p u ta tio n of being
an e n lig h te n e d in d iv id u al. He y e a rn e d fo r a devoted follow ing (that to a notable
d e g re e he attained), a n d as the M idheaven represents o n e 's status in th e w orld it can
be se e n as the unconscious archetype of s p ir itu a l authority in the w o rld ; also, that
L ain g re sp o n d e d to his calling (Burston, 1996; Mullan).
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S un a n d m a scu lin e p la n eta ry archetypes
T he ap p e aran c e of archetypally m asculine plan ets in the foreground of
L aing's c h a rt (in p roxim ity to the four angles) is a su bstantial im plication th a t
L aing's psychological com fort zone w as in th e sen satio n a n d experience of asserting
h im self a n d his beliefs; a n d that his perso n ality took on the culturally prescribed
n otions of a p e rso n w ho "makes things h a p p e n ." This exteriorization of his in n e r
m asculine p re v a ile d in term s of his o u tw a rd p erso n a lity a n d led to m any of Laing's
observable successes a n d failures. H e h ad a p ro p e n sity tow ards seeking the
lim elight, for crea tin g circumstances in w h ich to visibly posture himself, an d a
re p u ta tio n for b e in g fiercely competitive. T hese behaviors caused some d isc re d it to
his p ersonal a n d professional reputation. O n a psychological level, m asculine
sym bols p laced p ro m in en tly in the forefront of L aing’s astrological chart rep resen t
com pensatory am plifications; attem pts and efforts to obscure inner doubts re g a rd in g
h is im pressiveness; a n d positively, to afford h im the necessary m otivation to b rin g
h im self a n d his controversial w ork fo rw ard (L inem an & Popelka, 1984; Meyer, 1974;
M unkasey, 1991; M ullan, 1995).
Laing re p o rte d g reater ease in his rela tio n sh ip w ith his father, D avid Laing
th a n he d id w ith his m other, Amelia. This seem s to be the case even th o u g h his
father, g ra n d fa th e r a n d paternal uncle p e rp e tu a te d physical rages that Ronald
w itnessed. As B u rsto n 's (1996) research unco v ered , "Ronald Laing h a d vivid
m em ories of dom estic violence d atin g back to infancy. T h o u g h D avid d id not b e a t
A m elia, confrontations w ith his o w n father, Jo h a n , often eru p te d in b ru ta l physical
scenes in the p a r lo r in the child's presence" (p.9).
T he perv asiv e irrationality of L aing's fam ily dynam ic w as exacerbated by the
d iscrepancy b e tw e e n m yths and reality that e v e n Laing could not decipher.
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Nonetheless, Laing's psychological orientation w as to id e n tify w ith th e sagas of his
yo u th a n d his associated m em ories of male aggression. T h e se characteristics are
sym bolized by th e p la n eta ry aspects in his chart of: Pluto sq u a re to M ars an d the
Sun; Mars sem i-square to S aturn; a n d Jupiter conjoined U ra n u s (G reen, 1986;
Greene, 1976; Sasportas, 1989).
The Sun and M ars conjunction in L aing's ch art re p re se n ts his o vert
association w ith the archetypes of the hero a n d the w arrior. H e w as courageous and
valiant w h e n figh tin g for the disenfranchised rights of th e m e n tally ill; he sought
equity (Sim a n d M ars in Libra) an d respect for hum an rig h ts ; and to o k com m and of
his ow n view s a n d proposals; he was competitive both in tellectu ally a n d physically.
Laing, in fact, d ie d in the act of com peting against a m u c h y o u n g e r te n n is opponent
(Burston, 1996; Graves, 1955; G reene & Sasportas, 1992).
In his brilliance, Laing w as viewed as a n enterprising, energetic a n d
enthusiastic visionary, a c h a m p io n for the outcast. But th e d a r k e r s id e of this same
radiance w as expressed as a d e e p level of intolerance, im p atien ce a n d d isreg ard for
others who challenged his positions or ideas (sym bolized by Mars). L aing's reactions
w ere frequently ill considered a n d characterized as being b lu n t, d efia n t and
rebellious. He often o v er stra in e d himself a n d his re la tio n sh ip s in atte m p tin g to
achieve his aims. H e "b u m e d -o u t" (the qualities of Sun a n d Mars) m a n y of his
colleagues a n d associates, a n d ra n his own physical energies a g ro u n d (Davison, 1963;
H and, 198; Laing, 1969).
In term s of the Libra archetype, Laing d id w ed (re p o rte d ly twice) and
attem p ted to establish com m itted relationships, b u t w ith th is he m e t w ith some
difficulty. Laing h a d m any u n resolved issues aro u n d w o m e n (the M o o n and Venus
relegated to cad en t houses) a n d te n d e d to overcom pensate (Sun and M ars in a
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card in al house) by a m p lify in g his m asculine qualities to co v e r u p his se n se of lack,
d is tru s t in em otions a n d feeling o f v u lnerability. T h o u g h a few of his relationships
w ith sto o d the test of tim e, they w o u ld in v a ria b ly suffer fro m a w ant o f his personal
attention. The Sun a n d Mars also signified L ain g 's p ro p e n sity to occupy him self
w ith h is o w n activities thereby neglecting th e n e e d e d closeness that a m a rria g e an d
family req u ire. His S u n in Libra signified a d e sire for lo v in g relatio n sh ip s as w ell as
the co m panionship th a t m a rriag e co u ld p ro v id e, b u t L ain g h a d not th e capacity to
assuage th e d ish a rm o n y of his Sun-M ars p erso n a lity (A llen, 1955; A rroyo, 1979;
P arker & Parker, 1982).
T h e conjunction of Sim a n d M ars sq u a re to Pluto m anifested a s L ain g 's
intense a n d deep-seated psychological need to overcom e obstacles to in s u re
survival. H e g ra p p le d w ith d istu rb in g questions re g a rd in g the viability o f his
existence. H e atte m p te d to su p p re ss enorm ous rage. H e p e rp e tu a te d h is seed in
o rd er to b e assured of his im m o rtality (an a tte m p t to overcom e questions re g a rd in g
his o w n legitimacy). A n d he acted aggressively to m a in ta in a sense o f control (so
th a t his insecurities w o u ld n o t be revealed). H e a tte m p te d to su p p ress h is intense
needs th r o u g h d rin k in g a n d d r u g use (he w as arreste d for possessing h a s h is h and
ex p e rim en te d extensively w ith LSD) b u t these only sk e w e d his self p e rc e p tio n and
d a m a g e d his re p u ta tio n (C unningham , 1986; G reen, 1986; Burston, 1996).
L ain g 's ego eclipsed his in n e r lig h t a n d caused him , a t times, to a p p e a r
bom bastic a n d foolish, b u t even in this he d e m o n stra te d a n asto n ish in g resilience.
Pluto sym bolizes L ain g 's incredible resourcefulness, u n c a n n y ability to re d e e m his
w o rth ier id e a of h im self a n d his u n falte rin g persistence w h e n he faced challenges.
W hen h e felt w o u n d e d he suffered a n d retaliated. H e h a d jealous rag es w h e n his
w ife p e rs is te d in h e r affair w ith a m a n y o u n g er th a n Laing, th o u g h h e h a d
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com m itted his o w n in discretions. H is ego tum bled as his m o ther-son relatio n sh ip
w as sym bolically retra u m a tiz e d by th e rejection (C unningham , 1986; Green, 1986,
M ullan, 1995).
The placem ent a n d aspects from P luto in Cancer in the fo u rth house (hom e
a n d family) to S u n and M a rs in Libra (recognition a n d co m m itm ent from o thers;
m arriage) sta n d s out in re lie f inasm uch as L aing w as contin u o u sly conflicted in his
ability to relate a n d e n d u re in relationships. H e d istan ce d people a n d had difficulty
in su staining friendships, m arriages a n d the su p p o rt of colleagues. H e had a d r iv in g
need to assert control a n d a t times, in a p p ro p ria te ly im p o s e d his w ill. T hough h e
a tte m p te d to b u ild relationships, he unconsciously u n d e rm in e d h im self o u t of fear
of b e in g engulfed by the w a n ts a n d n ee d s of others, a n d o u t of fear th a t his id e a of
him self w ou ld be o bliterated (Burston, 1996, Green, 1986; Laing, 1976c).
These assertions f in d a d d itio n a l s u p p o r t in astrological them es th a t re ite ra te
the k in d s of p ersonality challenges th a t w ere inherently L aing's experience. T he
sem i-square asp ect betw een Mars and S atu rn calls atte n tio n to L ain g 's inner n e e d to
assum e a u th o rity as w ell as inciting th e conflicts he g e n e ra te d in d o in g so. S aturn,
(w hich is also in aspect to th e Moon) sym bolizes his fru stra tio n in seeking
recognition a n d autonom y (Sun and M oon = in te rn a l F ath e r an d M other) a n d his
lack of inner security, a reflection of his p aren ts d y sfunctional relationship. T his
also affected Laing7s ability to p aren t his o w n children o r b e a h u sb a n d ; his
expectation (or lack of it) to fin d s u p p o r t a n d respect fo r his w orldly o r professional
accom plishm ents an d his d e te rm in a tio n to realize success (Greene, 1976; M unkasey,
1991; Mullan, 1995).
Burston (1996) describes how L aing so frequently g en e ra ted conflict an d a lack
of endorsem ent:
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D espite the notew orthy lack of s u p p o r t from Bowlby, W innicott a n d o th e r
erstw hile supporters, a n d the e ro d in g esteem of E. G. H ow e, in 1964 L aing was
h ittin g his stride professionally. In term s of his family a n d d om estic life,
how ever, it was a terrible y ea r. H is relationship w ith A nne [his wife] w as
n o w so b ad that he seldom cam e home. A nd w h en he d id come b ac k for brief
visits... they fought so fiercely th a t th eir neighbors asked the a u th o rities to
intervene, (p. 65)
S u m m a r y
T he delineation of L aing's c h a rt h as been an endeavor to view astrological
m aterial as it symbolically reflects th e form ing of a distinct personality. I have
d em o n stra te d th a t through the a p p lica tio n of astrology the basic characteristics of
Laing7s personality can be u n d e rsto o d by in te rp retin g archetypal m otivations and
u n d e rly in g structures. U sing his astrological chart as a tool it has been possible to
correlate the complexity of its sy m bolism w ith the complexity of the m a n a n d
d elineate the most crucial aspects. A s a case study, R. D. Laing th e person, served as
a fascinating su b je c t His theories v e n tu rin g into the phenom enological
dim en sio n s of h u m a n experience w as m irro re d th ro u g h the use of astrology by
stu d y in g the psychological dim en sio n s o f Laing, himself, a stu d y th at im p lem en ted
a phenom enological perspective.
D ue to Laing's, w o rld ly accom plishm ent an d renow n, it m ay seem a p p a re n t
th a t archetypal forces played out, th a t he w as pressed to exhibit his genius, realize a
m ission a n d become a d istin g u ish a b le personality. N evertheless, it is crucial to
realize th a t another in d iv id u al b o m w ith the same ch a rt w ould have h a d p arallel
sym bolic em phasis, yet the m a n n er of th e ir personality expression could h a v e been
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com pletely different. Astrological charts m a y b e duplicates, though rarely so. Since
no in d iv id u a l can exist outside o f th eir o w n b ein g , no tw o people w ill experience
the sam e event qu ite the same w ay , or in th e sa m e m anner.
T he influences of e n v iro n m e n t a n d c u ltu re are piv o tal w h en consid erin g the
actualization of personality. Interestingly e n o u g h , Laing cited this very id e a as the
effect th a t creates a dichotomy betw een the c o n c e p t of selves, of yo u r id e a of me, a n d
m ine of me, and the experience of m e that I ca n only know in being me, a n d I
can n o t k n o w in y o u experiencing me, an d v isa versa; a co n u n d ru m illu stratin g the
com plexities of in te rp e rso n al relationships.
L aing's chart w as an excellent m odel d e p ic tin g how o u r ow n unconscious
context of ourselves manifests as personality, a n d how we u n w ittingly m ake
choices, become in te n t on goals, p u rsu e ce rtain relationships a n d exhibit distinctive
behaviors d u e to unrealized beliefs and im ages th a t w e retain. Astrological
sym bolism keys the interp reter in to the a rch e ty p al reality of a person, by
illu m in a tin g the sym bols that a re m ost p o te n t a n d germ ane to an in d iv id u a l's
conception of their o w n experience. T h ro u g h th is process th e astrological chart
h ighlights differentiations that d istin g u ish o n e p e r s o n from another. A nd, as was
d e m o n strate d in L aing's chart, d o es so th ro u g h a n accentuation of representative
archetypes or energetic patterns d ra w n from a u n iv e rsa l context of m eanings an d
m ethodologies th at ad h e re to ce rta in conventions a n d techniques.
I have noted h o w the astrological ch art p ro v id e s a tem plate of archetypal
im agery, of inclinations, p re d o m in a n t an d s u b o r d in a te factors, of com plexities or
m ergings of energetic m aterial w ith in psyche. By virtue of the m andalic container,
a realization of essential w holeness is d e m o n stra te d w hich reflects the
interdependence of psychological responses, n o tio n s, an d im ages of the self. In the
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d e v e lo p in g of the astrological com p o n en ts it becam e e v id e n t th a t this
in te rd e p e n d e n c e effects th e expression of p ersonality; th a t no elem ent is fully
in d e p e n d e n t b u t th at th e process of p ersonality is m u tu a lly d e p e n d e n t, one quality
w ith ano th er. This w as s u p p o r te d th ro u g h o u t th e analysis b y h ig h lighting the
in te rp la y betw een astrological signs, planets a n d aspects as they symbolically
en e rg ize the archetypes.
To p a rap h rase in sig h ts offered by psychologist, Alexis McKenna, in h e r
critique of m y d elin ea tio n of R. D. L aing's chart, she claim ed th a t astrology gave a
clear u n d e rsta n d in g of th e central issues in L aing's life. T h a t it p ro v id e d a m ethod
th a t d istin g u ish e d the analysis fro m an y other in s tru m e n t th a t could hav e been
u se d (e. g. a psychological test). McKenna (1999) states, "I th in k it w o u ld be foolish to
o v erlo o k the potential of this astrological tool a s a psychological m ap an d g u i d e -
one that, in m any ways,... clearly delineates critical issues in psycho-social
em o tio n a l d ev e lo p m e n t" (p. 2).
P u rsu in g an astrological v iew o f Ronald L aing has activ ated my ow n
psychological issues in th e process of engaging th e s p irit of the m an. As I w orked
w ith the sym bolism I discovered th a t I iden tified w ith some of Laing's paradoxical
qualities. I came to u n d e rs ta n d h o w he could im m erse him self in the psychological
reality of o th e rs' yet re m a in outside of his ow n experience. I w ill never be su re if I
w o u ld h av e liked Laing o n a p erso n a l level, b u t fro m h aving experienced his psyche
(or so I feel I have) a k in s h ip d e v e lo p e d betw een us, an u n d e rs ta n d in g of h o w one
psychologically struggles to overcom e feelings o f d a m a g e a n d alienation, of isolation
a n d a n g s t a b o u t one's beingness. A n d yet, in th e m id s t of o n e's personal challenges
still m a n ag es to make so m e co n trib u tio n that is in te n d e d to b e socially o r culturally
m e a n in g f u l.
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The v iew I have offered is w h at I te rm astrological phenom enology.
A lth o u g h my perspective is u n iq u e ly my o w n it reflects the opinions a n d rese arch
of o th e r h u m a n istic an d tran sp e rso n al astrologers. I believe fu rth e r rese arch w o u ld
p ro v e fruitful re g a rd in g th e usefulness of astrology as a contem porary m o d el for
u n d e rs ta n d in g personality. T his w o u ld se rv e to increase the data b a s e of
substan tiv e astrological m a terial a n d s u p p o r t for the research for e x p lo rin g astrology
as b o th an epistem ological v ie w an d a th e o ry o f personality. In all, I a m h o p efu l
th a t m y en d e av o r proves of in te re st to others, th a t the w o rk will go fo rw a rd , be
s h a re d and f u r th e r developed.
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