Glenda

the classical and the speculative



Neptune's first orbit and Pluto's New Moon made me rethink/update my original Centaur-based discovery table. so the outer planet table and this post attempt to see all the bits as part of a whole. guess one way of thinking about the classical planets (Sun, Moon, Mercury, Venus, Mars, Jupiter, Saturn; all visible to the naked eye — Uranus can be visible, but harder to see) is "status quo": they generated mythology, established the empirical & curricular, and the days of the week (which kinda reminds me of Philip K Dick's — the empire never ended). someone made a cute video explaining dual-rulerships based on the Thema Mundi: How the Classical Planets Came to Rule Two Signs. so traditional rulership provides an elegant system of planetary power. but traditional astrology also involves essential dignity {just look at this table & see how complex it can get}, which may be the dividing line between traditional and modern astrology — because Uranus, Ceres, Neptune, Pluto, Chiron, Eris &c do not have essential dignities. Essential Dignities are the building blocks of medieval and classical astrology (PDF: The Essentials of Essential Dignities).

first, i think it's important to understand where everything is in the solar system: mouseover image carefully to find the asteroid belt, oort cloud &c. also check the different astrological traditions, types, and systems.

Medieval/Hellenistic Astrology :: someone (i'll get to Glenn Perry in a minute) mentioned the three Roberts: Project Hindsight FAQ & History: Robert Schmidt • Medieval Astrology FAQ: Robert ZollerARHAT: Robert Hand. Project Hindsight endorses Delphic Oracle developed by Zoidiasoft Technologies.

Psychological Astrology :: in How We View Life is How We Read Charts, Liz Greene notes there is no "One True Astrology" ("There is not one Astrology with a capital A", Alexander Ruperti). "the predisposition of the individual astrologer shapes the definitions and expressions given to astrology, in both practice and philosophy. Astrology cannot be explained by any single theoretical framework, but must be viewed against a specific religious, philosophical, social, and political background and, equally importantly, from the perspective of individual practitioners working within a particular milieu in a particular place, in a particular decade of a particular century". Greene also noted Alan Leo as the 'founding father' of modern astrology: Character is Destiny ("keynote of his teaching", "his watchword"): "most of the astrology practiced today has emerged from [Leo's] efforts to propagate what Charles Harvey called 'a philosophically sound and spiritually orientated astrology that could be used for psychological analysis of character rather than simply as a means of forecasting'". Alois Treindl developed the Psychological Horoscope Analysis with Greene (Robert Hand also provides several astrology reports).

several years ago Glenn Perry wrote "From Ancient to Post-modern Astrology: Toward a New Synthesis" that generated considerable heatThe Birth of Psychological AstrologyIn Defense of Traditional Astrology: A Response to Glenn Perry's "A New Synthesis". probably the main area of concern is the issue of fate and free will. this probably sums it up: A famous aphorism of Rob Hand's is: 'Pretium arbitrii liberi est nullam destinationem habere' which means: 'the price of free will is having no destiny'.

ironically, working on this stuff, i now know what's in my eight house! :O) in the placidus system. which moves to the seventh house in the campanus system. that's funny because i'm working on another post with lots of Dane Rudhyar quotes i'm calling astrological philosophy. Dane Rudhyar believed Campanus best represented "person-centered" astrology (which i also support) and 'the space at the centre of which the individual stands' [+] [+] [+].


[Da-sein] The Da is the clearing and openness of what is, as which a human stands out
The free space thus originating is the clearing [die Lichtung]
[+][+]

[yes, i do so want to hedge the heck out of something · Ρ = Φ (Α,Β,γ)]




In Book I of his Tetrabiblos Ptolemy gives a clear explanation of the reasons for the arrangement of sign rulerships, showing how they are based upon a symmetrical pattern that extends from the luminaries. As in most ancient symbolism, the pivotal point in the underlying philosophy is the relationship of the Sun to the Earth. Hence the distribution of planets to signs begins at the cusp between Cancer and Leo where the power of the Sun is greatest (at least in the northern hemisphere where astrology evolved).

Since the most productive of heat and warmth are Cancer and Leo, they assigned these to the greatest and most powerful heavenly bodies, the luminaries, as houses. Leo, which is masculine, to the Sun and Cancer, which is feminine, to the Moon.

The five visible planets are then distributed between the ten remaining signs in such a way that each has a 'day house' in a masculine sign and a 'nocturnal house' in a feminine sign. (It is, of course, fitting that the luminaries rule only one sign each since the Sun loses its power in a feminine sign, just as the Moon loses its potency in masculine signs.)

another way to view this

Planetary Octaves and Rulership — The concept of rulership is deduced logically from the position of the planets in the solar system… In this scheme, the Sun and Moon considered as one bipolar unit (the two "Lights") stand at the center, and Saturn at the periphery: Here we have the solid and steady pattern of the bi-polar life force which streams from the Sun and returns through the consciousness of the individual to the Moon. The zodiacal picture is one in which the first degree of Leo is the starting point. This is the zodiac of individuality, in contrast to the zodiac of nature which begins with Aries.


Leo Sun — Moon Cancer
Virgo Mercury Mercury Gemini
Libra Venus Venus Taurus
Scorpio Mars Mars Aries
Sagittarius Jupiter Jupiter Pisces
Capricorn Saturn Aquarius


The scheme of rulership establishes six levels or "planes" we have in it, thus, the usual division of the "One Divine Potency" (which is the undifferentiated energy of space) differentiated into six "powers" or shakti. This is the basis of all sevenfold systems of classifications found in most metaphysical-occult and mythological traditions. The "seventh" is an unmanifest principle, which can be seen only in its sixfold expression.




F***ing Strings, How Do They Work? — In the last 100 years, our understanding of the universe has increased more than at any previous point in human history. Einstein gave us relativity, which describes the nature of the universe at its largest scales. He described precisely the way in which the universe warps and bends at high speeds or around lots of stuff, by understanding that time itself is another dimension of reality (the 4th). Around the same time, physicists developed quantum mechanics: the characterization of the bizarre and ‘swervy’ behavior of the universe at the atomic level. Both of these theories have passed the most stringent experimental tests ever devised. However, there is a glaring problem staring physicists in the face: quantum mechanics and relativity are mutually incompatible.

The seeds of a new theory were planted by following Einstein’s example of rethinking the nature of reality.


The Planets: Celestial Organs and Their Functions — We live in a quantum universe which works much differently than the classical, force-against-force worldview of nineteenth-century science. It is a universe in which resonance, and what the eminent physicist David Bohm calls the implicate order, holds things together and allow all parts of a whole to communicate and inform one another and the whole. From this point of view, the astrological planets may be imagined as radiant, gong-like centers of power. The tone of each planetary gong operates at a certain level or octave. A gong sounds a unitary tone comprised of a multiplicity of notes. Each of the astrological planets sounds forth a single, fundamental tone or quality comprising a multiplicity of attributes and functions. In their togetherness, the astrological planets form a celestial orchestra, the tone of each interacting with the others. » The Study of the Planetary System as a Whole


The Essential Rudhyar — The outbreak of World War I was for him an "equinoctial storm" confirming his intuition. From Rudhyar's point of view, then and now, any person living at such a time faces a basic choice. That is, symbolically speaking, he or she can identify himself or herself either with "the realm of the leaves" — with the glowing but soon decaying products of the ending cycle — or with the small, inconspicuous seeds that hold the promise of new life the following "spring." To identify oneself with the "realm of the seed" means to utterly dedicate oneself to the new life of one's species by condensing within oneself the "harvest" of one's natal but dying culture, to sever oneself from that culture and become self-sufficient yet open to a basic "mutation," and to work to lay the symbolic and conceptual foundations for a new cycle of culture when conditions for it are right. Rudhyar's choice was "seedhood."


A Call to Transformation: The Astrology of the late-20th & early-21st CenturiesUranus, Neptune and Pluto as Symbols of Transformation :: The obvious feature of the three outer planets is that their orbits lie outside the range of human vision. We speak of Uranus, Neptune and Pluto as trans-Saturnian planets, as planets beyond Saturn. They operate beyond the fortified mundane realm Saturn symbolizes. The trans-Saturnian planets represent revolutionary, transformative and transcendent forces which shatter Saturn's barriers… and our sense of separate egohood. Saturn's orbit marks the outer reach the solar winds (the sun's electro-magnetic current), which provides a strong clue to the astrological symbology of Uranus, Neptune and Pluto. A century ago H. P. Blavatsky wrote that Uranus and Neptune are in but not of the solar system. More recently, Rudhyar stressed that the outer planets, which he called Galactic Ambassadors, are subject to the pull of the galactic center. Uranus, Neptune and Pluto challenge us to shift our loyalties to a higher center, to realize a new, more inclusive sense of relationship to all that is. In a few words, the three outer planets represent the process of modulation to a higher octave of being, activity and consciousness.


Does Uranus Rule Astrology? — Saturnian structures are exclusivistic; they deliberately, and often ruthlessly, exclude whatever does not fit into a familiar traditional pattern or type. On the other hand. Neptunian organizations are established on the principle of maximum inclusiveness. They seek to establish cooperation and a sense of community among people of different cultures and backgrounds, between concepts and beliefs which seem opposed to one another yet which could be reconciled within the framework of a larger, more encompassing frame of reference. Neptune deals with universals; Saturn with particulars. A Neptunian system presents ideas which are capable of being given a variety of interpretations and modifications at various levels, while a Saturnian system deals with concepts which are strictly defined in concrete terms and within particular limits or at a specific level. Metaphysics is Neptunian; logic is Saturnian… Uranus is the symbol of whatever challenges the absolute validity and upsets the patterns of a Saturnian type of organization. Uranus is the energy of inconsistency; it introduces solutions of continuity and breaks in the logical order of a traditional, well-ordered process of activity or of thought. It is the waterfall that interrupts violently the peaceful continuous flow of the river's water. The waterfall is noisy, dramatic; and it makes potentially available electric power. Anything that interrupts the steady flow of energy makes possible the release of power. Uranus releases power or the potentiality of usable power. All revolutions, as they loosen the rigid bonds of social traditions and break up Saturnian privileges and estates, release enormous social energies. The power, however, may be wasted — or a Saturnian reaction may recrystallize the "free potential" into patterns essentially not very different from the old ones.

Astrology, Child of Neptune — Astrology refers to the potentiality of a type of life organization and consciousness in which the most disparate elements can be given form and meaning in terms of the birth-chart, a symbolic picture of the whole sky, the immense Universe. Marc Jones spoke of astrology as the study of the relationship of everything with everything else. What could be more Neptunian and more all-inclusive! …whether in its purest form or in its most commercial caricatures, astrology is always basically an expression of Neptune.

The Future of Astrology — How can any other planet BUT Uranus rule Astrology I ask myself?… If we look at the planet Uranus and the sign of Aquarius at this moment in history, two things come to the fore which are very significant for the developments in the Western World vis-a-vis astrology as a whole. To start with Aquarius: the planet Neptune is inspiring this sign ever since 1998 and will stay there up until 2012 [planetary ingress data: Neptune in Aquarius first ingress 29-Jan-1998, second 28-Nov-1998; Pisces first ingress 04-Apr-2011, second ingress 03-Feb-2012]


Towards a Post-Modern Astrology (Robert Hand) — Then, in the 18th century we had a very long break. Conventional historians refer to this as the Enlightenment. I prefer the term “Endarkenment,” based on what happened in astrology – it almost died. And then in the 19th century a revival began, which for most of the 19th century was a revival of a portion of the tradition that had nearly died in 1700. But then with Alan Leo, and more recently people like Dane Rudhyar, and on another level people like the Hamburg School and Cosmobiology of Ebertin, a rather new kind of astrology began coming into existence, which it might be appropriate simply to call 20th century astrology, but I would like to call modern astrology. So what I am really going to be talking about is the question, what next?

Yet, what appears to be happening, and what I certainly align myself with, is not really a revival of traditional astrology. Rather it’s a healing of the break that occurred in the 18th century. We are not trying to do astrology exactly as it was done, rather we’re trying to recreate astrology as it would have been if it had never stopped being an active tradition. Understanding this point is very important, because it is often stated and believed that traditional astrology must not have been all that effective because it died out – almost. Surely, it is said by some, traditional astrology must have been terribly lacking, and therefore modern astrology represents an evolutionary improvement from it. This is not the case. Traditional astrology died out for reasons that are much better described as socio-political than scientific. If you want an example of what I mean I refer you to Patrick Curry’s excellent work Prophecy and Power, where he describes the process of astrology’s near death in Britain. But I assure you, that process was not limited to Britain. So, we are not doing traditional astrology, we are healing the break that occurred in the 18th century.


Encyclopedia of Historians and Historical Writing

…early modern astrology in England, when it attained extraordinary importance in 1640-1700. Keith Thomas' Religion and the Decline of Magic (1971) has been highly influential in Britain, but his account is somewhat skewed contextually by anachronistically asking the wrong question — why did "so many otherwise intelligent people" believe in astrology? — instead of: why did so many people stop believing in it, who exactly did, and why? These are the questions that Patrick Curry's Prophecy and Power (1989) sets out to answer instead.


Prophecy and Power: Astrology in Early Modern England. - book reviews [+]

Of the many secrets leaked from the Reagan White House, probably none brought forth more scorn from intellectuals than the report that Reagan and his wife Nancy regularly consulted their astrologer before making decisions conceming affairs of state. Prophecy and Power: Astrology in Early Modern England provides a historical background to that scorn. Patrick Curry summarizes in his concluding chapter how, from a height of acceptance by both the radical and conservative fringes of the intellectual elite during the Interregnum (1649-1660), belief in the veracity of astrology declined to the point that it became "common sense" only for participants in what Curry labels, "plebeian" culture:

English judicial astrologers paid dearly for their moment of glory during the Interregnum. Astrology en tout was caught up in the ensuing wave of elite revulsion (and to some extent, popular exhaustion) against enthusiasm. Efforts by judicial astrologers to escape its effects by reforming astrology into a rational natural philosophy… failed. Unchecked, those effects extended far beyond the persecution of astrologers as dangerously irresponsible prophets, the censorship of their almanacs as 'oracles to the vulgar', and the diatribes of divines, natural philosophers and men of letters. The genteel identification of astrology as enthusiastic, and therefore (like enthusiasm itself) vulgar, became fixed in the minds not just of a few authorities but of an entire social class — a development only made possible by the unprecedented degree of patrician withdrawal and self-consciousness after 1660… [I]t [astrology] survived in the eighteenth century only beyond the pale (albeit an enormous area) as a part of plebeian life and thought (157).


The Political Prophecy in England, Rupert Taylor (1911) [+]
John Gadbury: Politics and the Decline of Astrology
Magnificent Seven Theme - Elmer Bernstein


The Dial, Volume 52, January 1 to June 16, 1912
Briefs on New Books
A neglected literary type.

The bane of our present-day investigation in the modern languages, it has been charged, is its medievalism. Nevertheless, it is safe to predict that the Middle Ages will continue to furnish much of the materials for our doctors' theses for some time to come; the field affords specific problems, and it has by no means been exhausted as yet. Among the neglected problems belonging peculiarly to this field is that of the history and influence of the so-called political prophecy, — a species of prophecy literary in form, but written, either ostensibly or actually, for political purposes. A painstaking study of this genre from the point of view of the British versions has recently been made by Dr. Rupert Taylor in his volume entitled "The Political Prophecy in England" (Columbia University Press). The author shows that the political prophecy first flourished in England in the twelfth century, having been introduced by Geoffrey of Monmouth, and that it attained its greatest vogue in the thirteenth and fourteenth centuries. In the fifteenth century it fell into disfavor, and in Shakespeare's time it came to be a favorite subject of burlesque. The species had become extinct in Great Britain by the end of the seventeenth century. In the earlier versions the leading rôle is taken by the wizard Merlin; and in the later versions Thomas à Becket plays a prominent part. The type appears to have enjoyed a wide popularity, and exercised at one time, so Mr. Taylor thinks, able influence on political events.