Cosmopsychology: The Psychology of Humans as Spiritual Beings

Copyright © 2009 by Gene F. Collins, Jr., Ph.D.

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Contents

Cosmopsychology The Psychology of Humans as Spiritual Beings Chapter 1

Astrology The Science of Light Chapter 2

The Signs of the Zodiac The Circle of Animals Chapter 3

The Astrological Houses Spacetime Before Albert Einstein’s Theory of Relativity Chapter 4

The Planets Lights in the Darkness Chapter 5

Numerology The Science of Numbers Chapter 6

The Birth Path The Key to Destiny Chapter 7

Universal Years, Months, and Days Today is Tomorrow Yesterday Chapter 8

Your Personal Years, Months, and Days Days of Future Passed Chapter 9

The I Ching The Book of Changes Chapter 10

Vedanta The Mysteries of Karma and Dharma Explained Chapter 11

Consciousness States, Stages, and Planes Chapter 12

States of Consciousness Paradigm 1 Chapter 13

Stages of Consciousness and the Psychology of Human Development Paradigm 2 Chapter 14

Planes of Consciousness Paradigm 3 Chapter 15

Physics Classical and Quantum Chapter 16

Quantum Behavior Life at the Subatomic Level Chapter 17

The Holographic Universe and the Explicate and Implicate Orders Chapter 18

Theories of Everything An Introduction to String Theory Chapter 19

Meditation, Concentration, and Mindfulness Exploring Transpersonal Consciousness Chapter 20

Idealism in Philosophy and Religion Chapter 21

Thought Old and New Chapter 22

Individuation and Archetypes in Analytical Psychology Chapter 23

Self, Soul, and Ego Chapter 24

Life Scripts The Psychology of Human Destiny Chapter 25

Rebirth Choice or Chance Chapter 26

Self-Realization Atma Jnana Chapter 27

Chapter Endnotes

Bibliography

Cosmopsychology

The Psychology of Humans

as Spiritual Beings

Chapter 1

As above, so below, as below, so above;

As within, so without, as without, so within.

Hermes Trismegistos

Hermetic Law of Correspondence

I said, "You are gods;

you are all sons of the Most High."

Psalms 82:6

We are not human beings having a spiritual experience.

We are spiritual beings having a human experience.

Pierre Teilhard de Chardin

Modern astrologers often refer to astrology as the oldest system of psychology. Since the 20th century many Western astrologers have combined astrology with various schools of modern psychology. The terms astrological psychology and psychological astrology are commonly used. Astrology has been used as a tool in individual and couples counseling, as a means for facilitating personal growth, and as a spiritual practice. American psychologist Glenn Perry founded the Association for Psychological Astrology in 1987 in order to (1) establish general guidelines for the application of astrology to the fields of counseling and psychotherapy, and (2) enrich the field of astrology through the systematic integration of psychological concepts and practices.¹

Philosopher and psychotherapist Richard Tarnas has outlined how archetypes in the collective unconscious have linked the cosmos and the psyche throughout the history of humanity.² In this same vein, several astrologers and astrological researchers took a bold step in the late 1970’s by renaming and redefining astrology as cosmopsychology.

Cosmopsychology.

The French psychologist and statistician Michel Gauquelin (1928-1991) and his wife Francoise Gauquelin (1929-2007) conducted extensive statistical research on correlations between astrological indications, personality traits, and occupations. The Gauquelins tested correlations between the positions of the planets on the day of an individual’s birth, the psychological character, and the effect of this character upon their destiny. Among their abundant books and papers, Michel Gauquelin published La Cosmopsychologie—Les astres et les tempéraments (Cosmopsychology—Stars and Temperament), Centre d’Étude et de Promotion de la Lecture, Paris, 1974.

The French astrologer, author, and composer Dane Rudhyar (1895-1985) was the founder and father of person-centered astrology, humanistic astrology, and transpersonal astrology. In his The Astrology of Personality, which was first published in 1936, he integrated Alice Bailey’s theosophy and esoteric astrology with Jung’s analytical psychology.³ Rudhyar emphasized the psychological side of astrology throughout his life-long practice. In his 1975 Occult Preparations for a New Age, he referred to his brand of astrology as a more humanistic and countercultural astrology or cosmopsychology, providing psychological if not spiritual guidance and what Dr. Carl Jung would call symbols of salvation.⁴

In introducing the principles of astrology to new astrologers, Marc Robertson replaced the term astrology with cosmopsychology.⁵ Robertson’s cosmopsychology discussed the astrological correspondences between the cosmos and the psyche in terms of the natal chart and the individual’s personality. He focused on the angular relationships among the Sun, Moon, and planets.

In Robertson’s cosmopsychology, the cosmos consists of our solar system. However, cosmos also refers to the entire universe. If we expand the cosmos-psyche connection spatially to include the entire universe, and expand it further temporally to include the universe from beginning to end, or from eternity to eternity, cosmopsychology becomes the study of the psyche, or mind or soul, in relation to the entire cosmos from one spatial end to the other and from one temporal end to the other. Helmut Schwab and Sri Aurobindo presented two examples of using the term cosmopsychology in this expanded, non-astrological context.

The Dutch physician Matthijs Cornelissen of the Indian Psychology Institute used the term cosmopsychology in regards to the teachings of the Indian teacher Sri Aurobindo (1872-1950).⁶ Aurobindo called his cosmopsychology or spiritual psychology integral yoga. His teachings have also been referred to as integral psychology and as integrality. Integral yoga is based on Hinduism’s Advaita Vedanta (not two) or non-dual philosophy. According to Aurobindo, consciousness pervades the universe and manifests in a range of gradations. Consciousness undergoes both involutionary and evolutionary phases. Its involutionary phase is seen as the creation of matter and the physical universe. Its evolutionary phase is seen in the evolution of life and the spiritual development of humanity.

Aurobindo’s teachings focused primarily on the ongoing evolution of consciousness by means of the spiritual development of the individual. Aurobindo described three systems of mind or consciousness: (1) the surface/outer/frontal consciousness (typically gross state), consisting of physical, vital, and mental levels of consciousness; (2) a deeper/psychic/soul system behind the frontal in each of its levels (inner physical, inner vital, inner mental, and innermost psychic or soul; typically subtle state); and (3) the vertical ascending/descending systems stretching both above the mind (higher mind, illumined mind, intuitive mind, overmind, supermind; including causal/nondual) and below the mind (the subconscient and inconscient)—all nested in Sat-Chit-Ananda, or pure nondual Spirit.⁷

Philosopher Helmut Schwab defined cosmo-psychology as a systematic approach to predicting the origin, evolution, and function of the minds of extraterrestrial intelligent beings.⁸ Schwab’s cosmo-psychology was to be a model for understanding the psychology of intelligent life on planets other than the Earth.

Cosmopsychology is related to several similar disciplines or schools of thought—cosmology, cosmobiology, cosmic psychology, metapsychology, exo-psychology, metaphysics, psychology, transpersonal psychology, and transpersonal psychotherapy. It is helpful to compare and contrast these subjects with cosmopsychology in order to narrow down its definition.

Cosmology.

Cosmology is the study of the physical universe considered as a whole, as a totality of phenomena in time and space. It is the study of the universe’s contents, structure, and evolution from the beginning of time to the end of time. Cosmology has been defined technically as the branch of astronomy that deals with the origin, large-scale properties, and evolution of the observable universe. It has also been defined as a branch of philosophy that is concerned with the universe as a totality, integrating both physics and metaphysics. Cosmology could be considered to be the love-child of astronomy and philosophy.

Since cosmopsychology is limited to the mind and its relationship with the cosmos, it should be considered to be a branch of cosmology.

Cosmobiology.

In the 1920’s the German astrologer and physician Reinhold Ebertin (1901-1988) founded the school of astrology known as cosmobiology. Ebertin studied astrology at the Hamburg School of Astrology founded by German astrologer Alfred Witte (1878-1941). Witte’s books were banned and burned by the Nazis. Following Witte’s death and the end of World War II, Witte’s Hamburg School morphed into today’s school called Uranian astrology.

In line with his medical training, Ebertin researched astrological indications of medical, physical, and hereditary diseases and conditions. Ebertin’s research relied heavily on several of Witte’s favorite techniques—midpoints, planetary patterns, and hard aspects. Unlike Witte, Ebertin did not run a foul of the Nazis. He was allowed to publish his The Combination of Stellar Influences in 1940. Ebertin’s The Combination became the main text for his cosmobiology.

According to Ebertin, cosmobiology is a scientific discipline concerned with the possible correlation between the cosmos and organic life and the effects of cosmic rhythms and stellar motion on man, all his potentials and dispositions, his character and the possible turns of fate; it researches these correlations and effects as mirrored by earth’s plant and animal life as a whole. In this endeavor, Cosmobiology utilises modern-day methods of scientific research, such as statistics, analysis, and computer programming. It is of prime importance, however, in view of the scientific effort expended, not to overlook the macrocosmic and microcosmic interrelations incapable of measurement.⁹

Ebertin defined cosmobiology as the correlations between the cosmos and the individual, in terms of psychological and sociological makeup, and the timing of specific events in one’s life. Cosmobiology begins with the traditional natal chart and the tropical zodiac. It uses the Midheaven and Ascendant but not the astrological houses. In addition to midpoints, planetary patterns, and hard aspects, cosmobiology uses harmonics, cosmograms, graphic ephemerides, tight orbs, solar arc directions, and transits. As an astrological technique, cosmobiology uses personal points, planets, and their midpoints to pinpoint psychological, physical, and sociological life events. It employs the 90° and the 45° dials in order to identify patterns that are difficult to find on the traditional 360° wheel.

Cosmobiology was Ebertin’s attempt to establish a scientific or empirical basis for astrology. Today cosmobiology is a popular school of astrology. Some astrologers—cosmobiologists—practice and apply Ebertin’s cosmobiology without reference to any other astrological techniques or schools. Many astrologers have added one or more of Ebertin’s techniques to their astrological repertoire, enhancing their interpretative skills. Since cosmobiology is a school of astrology, it should be considered to be a school or branch of cosmopsychology.

Cosmic Psychology.

Cosmic psychology is a modified form of astrology that has been used to diagnose and treat physical, psychological, and spiritual disease. Research astrologer Nicholas de Vore (1882-1960) defined cosmic psychology as: The science of diagnosis whereby the maladjustment of the individual to life can be treated by correctional thinking.¹⁰ Cosmic psychology deals with reactions developed in the individual by virtue of growth and development during his first day of life, through the law of adaptability to cosmic ray frequencies then present in the Earth’s magnetic field; and with experiences resulting from environmental stimulation of a preconditioned pattern of emotional reactions.¹¹ Cosmic psychology recognizes three forces—momentum, gravitation, and radiation—that condition and stimulate bodily growth and functioning, and mental and spiritual perception. The individual psychological reaction pattern thus represents Effects diagnosed from an identifiable pattern of Causation.¹² The cosmic psychologist seeks either to prevent or cure, on the premise that health is a product of right thinking.¹³ Cosmic psychology uses the Sun, Moon, planets, signs, houses, aspects, and transits. It does not employ progressions or directions.

Metapsychology.

Metapsychology is a field of study related to cosmopsychology. It is defined as the attempt to discover and describe what lies beyond or behind the facts and laws of psychology. Metapsychology seeks to understand the relationship between the mind and body. It is also concerned with understanding the relationship between mind or spirit and the physical universe. It seeks to reveal the roles and/or functions that mind plays in the universe.

The term metapsychology has also been used in regards to psychoanalysis in a much more limited sense. According to the American physician Frank A. Gerbode, metapsychology should lead to the discovery of basic truths that underlie the various psychologies, therapies, religions, and belief systems and should, therefore, be able to relate these systems to each other.¹⁴ Gerbode developed an applied form of metapsychology, based on a combined phenomenological and pragmatic approach.¹⁵ His applied metapsychology was designed to promote personal growth by means of a technique called viewing. Viewing assumes that the client is the sole arbiter of what is real or unreal, good or bad, for herself.¹⁶

Metapsychology is essentially a synonym for cosmopsychology. However, at this time very few people have identified themselves as metapsychologists and none have used astrology as the basis for metapsychology.

Exo-psychology.

The American psychologist Timothy Leary (1920-1996) developed exo-psychology—the study of post-terrestrial human development.¹⁷ That is, according to Leary’s exo-psychology, humanity exists in a larval phase while living on Earth. Once humans begin living, breeding, and birthing on the Moon, Mars, and other non-earth celestial bodies, DNA will reveal post-terrestrial phases of humanity. Leary hypothesized the existence of eight neurological circuits, of twelve terrestrial stages of neurological evolution, and of twelve extraterrestrial stages of neurological evolution. The eight neurological circuits are referred to as eight levels of consciousness: (1) viscerotonic consciousness; (2) musculotonic consciousness; (3) cerebrotonic consciousness; (4) generotonic consciousness; (5) body consciousness; (6) brain control; (7) DNA consciousness; and (8) quantum consciousness. Leary related each of the twelve terrestrial and the twelve extraterrestrial stages to one of the zodiac signs.

Exo-psychology involves both the psyche and the cosmos. It refers to some astrological factors. Exo-psychology is concerned with the evolution of consciousness in human beings once they inhabit celestial bodies other than the Earth. Like cosmobiology, exo-psychology is a branch or school of cosmopsychology.

Metaphysics.

Metaphysics is the branch of philosophy which studies fundamental principles intended to describe or explain all that is. It examines the nature of reality, including the relationship between mind and matter. It is concerned with explaining the ultimate nature of being. Metaphysics investigates the principles of reality that transcend those of any particular science. Metaphysics necessarily involves speculation upon questions that are unanswerable to scientific observation, analysis, or experiment. Cosmology and ontology are two branches of metaphysics.

Cosmopsychology and metaphysics are very similar endeavors. Cosmopsychology focuses on the mind’s relationship to the cosmos. It is concerned with the psychology of human beings in relation to the cosmos. Cosmopsychology is a branch of metaphysics.

Psychology.

Psychology was established as a scientific discipline only recently in human history. Prior to the 1880’s, psychology was the branch of metaphysics that studied the mind and/or soul and its relationship to life and the functions of the body.

The German physician Wilhelm Wundt (1832-1920) established the first laboratory for psychological research in 1879 at the University of Leipzig. He attempted to investigate thoughts, ideas, feelings, and emotions by means of the objective observation of conscious experience. Wundt taught the first course in scientific psychology, and in 1881 he founded the first journal of experimental psychology. He authored numerous books and articles on psychology, philosophy, physiology, and physics. Wundt became known as the father of experimental psychology. His work wrenched the study of psychology from the department of philosophy and established it as its own department.

Psychology was initially the scientific study of the mind, mental processes, and behavior. Although psyche is the Greek word for soul and implies soul, spirit, or mind, psychology soon became the study of behavior, not mind or soul, due to the influence of the American behaviorist John B. Watson (1878-1958). Watson’s Psychology as the Behaviorist Views It, published in 1913, had a profound effect on psychology in America. Russian physician, physiologist, and psychologist Ivan Pavlov’s (1849-1936) experiments on the digestive system and classical conditioning in the 1880’s and 1890’s had already introduced the behaviorist perspective to psychology in Eastern Europe.

In the 1960’s a renewed interest in consciousness, altered states, and spiritual practices established a psychology of consciousness. Together with the fields of depth psychology, existential-humanistic psychology, and transpersonal psychology, the psychology of consciousness has redefined psychology as the study of the mind or consciousness and its manifestations in behavior. However, at the present time there remain many psychologists who define psychology solely in terms of behavior.

At this time some psychologists are interested in and practice astrology. However, most psychologists are not interested in astrology or cosmobiology. Nor are they interested in Schwab’s cosmo-psychology or Aurobindo’s integral psychology. They are not interested in the role of the mind in its relationship with the universe or cosmos. They are interested in the individual and his or her relationship to his immediate environment, a part of the cosmos. Psychology qualifies as a branch of cosmopsychology.

While all fields of psychology are important to and part of cosmopsychology, there are four branches of psychology that are particularly significant to cosmopsychology—personality psychology, developmental psychology, transpersonal psychology, and transpersonal psychotherapy.

Personality psychology is the branch of psychology that studies the personality and its formation. Personality is one’s characteristic patterns of thoughts, feelings, and behaviors that make one unique. It consists of both characteristics shared with others as well as characteristics unique to the individual. Personality arises relatively early in childhood and tends to manifest in a consistent manner throughout life and across situations.

Developmental psychology is the branch of psychology that studies human development in general and the developmental life history in particular. It is the study of psychological changes over the entire life span, beginning with infancy, childhood, and adolescence. It includes adult development and aging. Developmental psychology encompasses a wide range of human development including motor and perceptual abilities, cognitive and moral development, intelligence, language, learning, memory, problem-solving, emotional and social development, personality, identity formation, and psychopathology.

Transpersonal Psychology.

Transpersonal psychology grew out of the humanistic psychology movement. Many of the very same founders of humanistic psychology were the originators of transpersonal psychology as well. Initially called trans-human psychology, trans-human was quickly replaced with transpersonal. Transpersonal psychology is concerned with transpersonal experiences, that is, religious, mystical, and spiritual experiences. Since humanistic psychology was referred to as the third force of psychology, transpersonal psychology became known as the fourth force. (Psychoanalysis was the first force, and behaviorism was the second force.) Transpersonal psychology proper was preceded by the transpersonal psychologies of William James’ (1842-1910) psychology of religious experience and mysticism, Carl G. Jung’s (1875-1961) analytical psychology, and Roberto Assagioli’s (1888-1974) psychosynthesis.

The American Transpersonal Association defined transpersonal as studies relating to meta-needs, ultimate values, unitive consciousness, peak experiences, ecstasy, mystical experience, B values, essence, bliss, awe, wonder, self-actualization, ultimate meaning, transcendence of the spirit, sacralization of everyday life, oneness, cosmic awareness, cosmic play, individual and species-wide synergy, maximal interpersonal encounter, transcendental phenomena; maximal sensory awareness, responsiveness and expression; and related concepts, experiences and activities.¹⁸

Transpersonal psychology addresses a wide range of subjects including: (1) meditation, meditation research, and clinical aspects of meditation; (2) guided-imagery; (3) holotropic breathing; (4) pranayama; (5) consciousness research; (6) psychedelic and altered states of consciousness research; (7) parapsychology; (8) spiritual paths and practices; (9) the contributions to psychiatry and psychology by spiritual traditions including Hinduism, Yoga, Buddhism, Shamanism, Kabbalah, Sufism, and Christian mysticism; (10) change and personal transformation; (11) Self-realization and higher values; (12) exceptional human experiences (EHE); (13) the diagnosis of religious and spiritual problems; (14) death, dying, and near death experiences (NDE); (15) past-life therapy; (16) aging and adult spiritual development; (17) psychedelics and psychopharmacology; (18) addiction and recovery; (19) the mind-body connection; (20) Native American healing; (21) mythology and shamanism; (22) cross-cultural studies and anthropology; and (23) transpersonal psychotherapy.

Transpersonal psychology studies stages of development beyond the conventional stages of personality. Such advanced psychological stages refer to forms of spiritual development that may come about as a result of spiritual practices like meditation. More importantly than postconventional stages and spiritual development, transpersonal psychology assumes that humans are essentially spiritual beings.¹⁹

An example of transpersonal psychology is the soul psychology of the American counselor Joshua David Stone (?-2005).²⁰ Stone defined soul psychology as a synthesis of the physical, psychological, and spiritual aspects of the self into a comprehensive whole. He taught the existence of three minds, four bodies, seven planes, and twenty-two chakras. He described three levels of self-actualization—the personality level, the spiritual level, and the monadic level. According to Stone, the first principle underlying soul psychology was the belief that one chooses between thinking with the negative ego mind and the spiritual mind. The second principle was that thinking creates emotions and behavior, attracts people and life events, and creates reality. His teachings especially emphasized the process of ascension which resulted from a combination of personal, spiritual development and initiations by the Ascended Masters.

Transpersonal Psychotherapy.

Transpersonal psychotherapy is a significant field of transpersonal psychology and is relevant to cosmopsychology. Transpersonal psychologist Anthony Sutich defined transpersonal psychotherapy as therapy directly or indirectly concerned with the recognition, acceptance, and realization of ultimate states. As such, it is not new; rather it is perhaps the oldest of all the therapeutic approaches.²¹ Frances Vaughan defined transpersonal psychotherapy as a healing endeavor that aims at the integration of physical, emotional, mental, and spiritual aspects of well-being.²²

Transpersonal psychotherapies are those psychotherapies that are open to the transpersonal dimension in the form of transpersonal experiences that occur in spiritual practices, dreams, visions, synchronous events, altered states of consciousness, interactions with spiritual teachers, and similar experiences. They are grounded in psychological theory and/or psychotherapeutic approaches that believe that contact with the transpersonal realm may be valuable, transformative, and, ultimately, healing. They acknowledge and respect a variety of spiritual paths. They facilitate spiritual development and nonordinary states of consciousness that promote transformation and healing.

Transpersonal psychotherapy may involve the use of meditation, bodywork, mindfulness, movement, dreamwork, guided imagery, past life regression, prayer, drumming, chanting, sweat lodges, fasting, shamanic journeying, or psychedelic drugs. However, transpersonal psychotherapy is more of a context than a set of techniques.

Transpersonal psychology is very similar to cosmopsychology. Transpersonal psychology approaches the individual in his or her extended context. Most schools of transpersonal psychology have a spiritual dimension, but not all of them take the individual’s relationship with the cosmos into consideration. The same is true in regards to transpersonal psychotherapy.

Cosmopsychology Defined.

Cosmopsychology is a branch of cosmology, which in turn is a branch of metaphysics. Cosmopsychology includes both astrology and psychology. Because it includes astrology, it also includes cosmobiology and cosmic psychology. Because cosmopsychology includes psychology, it also includes personality psychology, developmental psychology, transpersonal psychology, and transpersonal psychotherapy. Cosmopsychology also includes Leary’s exo-psychology. It is synonymous with some definitions of metapsychology.

Cosmopsychology is not just astrology or psychological astrology. It is not just psychology or transpersonal psychology. It is psychology in relation to the universe. It is the study of the relationship between the mind and the cosmos. It is the study of the psyche, mind, or soul in relation to the entire cosmos from one spatial end to the other and from one temporal end to the other.

Cosmopsychology assumes that human beings are essentially spiritual beings who are multi-dimensional, composed of many parts and connected to many dimensions of the cosmos. Cosmopsychology examines those parts, links, and dimensions that are typically left out of traditional and academic psychology. Cosmopsychology assumes that the individual is more than a product of his or her genes and environment. It assumes that one’s personality is part of a series of existences. It assumes that one’s personality and one’s experiences serve the purposes of a higher or greater Self. It assumes that one’s personality and psychopathology cannot be fully understood and appreciated outside of this extended, cosmic context. The purpose of cosmopsychology is to facilitate the personality’s service to the higher Self through understanding the personality’s place within the greater context of the Self and the Cosmos.

Astrology

The Science of Light

Chapter 2

Astrology is assured of recognition from psychology,

without further restrictions,

because astrology represents the summation

of all the psychological knowledge of antiquity.

C.G. Jung

Astrology is a science in itself and contains an illuminating body of knowledge.

It taught me many things, and I am greatly indebted to it.

Geophysical evidence reveals the power of the stars and the planets

in relation to the terrestrial. In turn, astrology reinforces this power to some extent.

This is why astrology is like a life-giving elixir to mankind.

Albert Einstein

Astrology is defined as the study of the positions and aspects of celestial bodies in the belief that they have an influence on the course of natural earthly occurrences and human affairs.¹ More importantly, astrology is the study of cycles. Observing the cyclical movements of the planets enables us to gain a greater understanding of the cycles and patterns in our own lives. Astrologers find that the rhythmic motions and patterns of the planets correspond with and give meaning to what might otherwise seem to be the chaotic, random events of our everyday lives. The activities taking place within and around us are mirrored in the movements occurring within our solar system. Archetypal symbols are assigned to the bodies in our solar system and are interpreted in terms of corresponding activities on Earth. The definition of astrology that I will use here is the study of earthly and human events as they are represented by or reflected in the cycles in our solar system’s planets and similar bodies and phenomena.

Astrology can be applied in many ways in many different situations. It can be used to gain a deeper understanding of our individual life paths and life experiences. It can give us insight into our personal issues, our patterns, our fears, and our dreams. Astrology can be a powerful tool for healing and transformation. We can gain insight into our purpose in life, unlock our highest potentials, and learn how to live in harmony with the universe. Astrology is a key that can unlock a greater spiritual connection to the universe. And in the right hands, astrology can be an extremely effective predictive tool.

A Brief History of Astrology in the Western Tradition.

Astrology seems to have been a part of the human experience since our earliest existence. Humans have always been dependent on the living things of this planet—its flora and fauna—its plants and animals whose life cycles follow the ever-changing relations among the Sun, Earth, and Moon. It’s no wonder that the earliest homo sapiens, consciously or unconsciously, have looked to the stars to make life-sustaining decisions. Astrological concepts and allusions were entwined in the most primitive of the sacred scriptures and in the practices of the world’s great religions. In the traditions of ancient Greece and Egypt, the god Thoth-Hermes is said to have revealed the secrets of astrology to human beings. The Hebrews, Arabs, Celts, Romans, Slavs, and Germans used their understanding of astrology in their rituals, hunts, medicines, and healings. In the Americas the Mayans, Aztecs, Incas, and other Native Americans structured their social and religious events around astrological phenomena. In the Christian tradition, three astrologers from the East paid homage to the infant Jesus Christ shortly after His birth.

During the two hundred years that followed the birth of Jesus, Greek scholars and philosophers compiled astrological data from many diverse traditions. Historically, Claudius Ptolemy (83-161 AD), the great Roman mathematician, is believed to have collected and written the classic works on astrology around 132-160 AD. He compiled four books on astrology referred to as the Tetrabiblos (literally the four books). These early Greco-Roman writings became the foundation for astrology as it is practiced by most astrologers today. The practice of astrology played a significant role in early Christianity, especially in the Gnostic and similar esoteric Christian sects. The kabala and other schools of Jewish mysticism were assimilated into astrology around this time. At first, the practice of astrology was strongly favored and seen as highly compatible with Christianity, with Roman life, and with the idealistic philosophies of the Late Greek scholars.

With the fall of the Roman Empire and the beginning of the Dark Ages, knowledgeable sources on astrology became difficult to find in Europe. During the Islamic occupation of northern Africa and southern Europe, Islamic scholars preserved the few written texts on astrology that they found. Astrology was highly compatible with Islam and the Islamic mysticism of the time. Islamic scholars contributed much original material to astrology, revived its popularity, and reintroduced the subject in Spain, Italy, and Greece. Eventually the Islamic regimes lost control of southern Europe, and European culture began to thrive again. The practice of astrology was revived during what is referred to as the Renaissance. Astrology was considered to be the pentacle of higher education. Antagonism was found in only those few incidents in which the teachings of astrology conflicted with the Roman Catholic Church’s then current view of the universe.

For the next five hundred years ago astrology was the quintessence of science and practiced by the famous astrologers-astronomers-physicists-scientists of that era. As humanity advanced to our modern era, our understanding of the universe advanced as well. Scientific theories, research, and technologies managed to explain the makeup and motion of the celestial bodies, but they did not explain away or break our connection with universe in which we live and upon which we depend. As the complexity of our world has grown, so has the complexity of our astrological techniques and practices.

The Renaissance gave way to the Protestant Reformation, the Ages of Enlightenment and of Reason, and, later, the Industrial Age, all of which served to create a hostile environment toward astrology among the intellectuals. Science disowned and dethroned the practice of astrology. On the other side of the great intellectual divide, changes in religious thought sought to defrock and excommunicate astrology. For a time, astrology survived only in the minds and hearts of farmers, commoners, members of the lower classes, and a curious few of the intelligentsia. Instinctively seeking to balance the cold rationalism of the early 1800’s, the collective unconscious swung the other way and gave birth to the Romantic Era, first in Europe and later in the Americas. The Romantic Era faded away but not without first igniting renewed interests in the mystical and metaphysical.

Astrology’s popularity with the general public has steadily grown ever since. However, in the scientific community only a handful of psychiatrists, psychologists, and psychotherapists took a good, hard look at astrology and saw its value. Carl G. Jung, a collaborator with Sigmund Freud (1856-1939) and the founder of Analytic Psychology, was the most renowned psychologist to write about astrology. He used astrology and other forms of divination in his practice. However, very few scholars in the harder disciplines—physicists, biologists, and biologists—found astrology valuable.

Between the 1950’s and the 1980’s came a worldwide assortment of New Agers, interested in consciousness-raising, holistic health, ecology, metaphysics, reincarnation, and mystical practices. These New Agers created a populace of consumers large enough and stable enough to support a new breed of professionals—yoga instructors, herbalists, organic gardeners, psychic mediums, channelers, tarot readers, reiki healers, and, of course, astrologers. It has been estimated that in the United Sates there are 10 million followers of astrology. The continent of Europe is home to an estimated 25 million such followers. America has more than four thousand practicing astrologers, and Europe has nearly three times as many. In Australia there are hundreds of thousands of adherents. In Asia, astrology remains a vital part of the culture. In India, for example, for centuries brides and grooms have been chosen on the basis of their astrological compatibility alone.

Synchronicity and Hermeticism—New Names for Old Ideas.

Most early astrologers, as well as much of the modern day general public, have tended to hold to what has been called the theory of celestial influence, i.e., that celestial events some how influence events on earth. Although scientists have discovered that sunspots, solar flares, and other solar activity as well as the gravitational pull of the Moon and other planets have definite and almost immediate effects on Earth, most professional astrologers today do not hold to theories of celestial influence. Instead, they conceive of the universe, including the Earth, as one united, interpenetrating field, occupying a common space-time continuum.

Most astrologers believe that the events of the cosmos in general and those of our solar system in particular occur simultaneously, as products of the same universal moment. The qualities of any particular moment are shared throughout the universe, but modified to some degree by each individual location. Carl G. Jung referred to this principle—that things that occur at the same moment in time share certain qualities—as synchronicity and gave it a prominent place within his theory and practice of analytical psychology. He believed that synchronicity was at work in astrology, the I Ching, the tarot, numerology, dreams, and reflexology as well. In modern quantum physics this special relationship between the whole and its parts is referred to as the holographic or holodynamic nature of the universe.

The principle of synchronicity figured strongly in the ancient philosophy of Hermeticism, a religious/magical tradition in ancient Greece and Egypt. According to the Hermetic law of correspondence, the universe (or the macrocosm) and man (or the microcosm) corresponded to one another as reflections of each other; whatever is in the one must also be present in the other in some manner. The psyche appears to mirror the cosmos and vice versa. Though these two poles (the cosmos and the psyche) may be distinguished theoretically, they cannot be separated. Each one can only be conceived in relation to the other.

The Hermetic premise that The macrocosm is contained within the microcosm has also been translated into modern English as As above, so below, The skies are within you, The heavens are within you, and On earth as it is in heaven. Whatever translation one prefers, the principle that the whole is reflected in each of its parts and each part is reflected in the whole remains the underlying assumption. This Hermetic principle refers not just to space, but to time and timing as well. The Taoist tradition of ancient China was/is equally committed to this viewpoint—a viewpoint that can be found in one or more traditions or sects of the world’s great religions as well as in early tribal or aboriginal religions.

Branches of Astrology.

Today there are several branches of astrology. The most common are: (1) pop or Sun sign astrology; (2) natal astrology; (3) mundane astrology (4) horary astrology; (5) and electional astrology.

Most people the world over are familiar with pop (short for popular) or Sun sign astrology. It is the kind found in newspapers and magazines. In Sun sign astrology a person’s characteristics are determined by the sign occupied by the Sun at his or her birth. Using solar houses, daily predictions are made based on the overall compatibilities between the Sun’s birth sign and the current zodiacal locations of the Sun, Moon, and planets. The quality of romantic and other interpersonal relationships is determined by the elemental and modal compatibilities of the Sun signs.

Sun sign astrology is generally for entertainment purposes only. Since the sign occupied by the Sun at birth is considerably significant, most people do find some similarities between the Sun sign descriptions and their personalities. The same is true for compatibility based on Sun signs. However, when it comes to daily, monthly, and yearly predictions, probably very few people experience any degree of accuracy; the multitude of factors in any individual chart significantly modify the influences of the Sun sign most of the time.

Natal astrology, also known as genethliacal astrology, is the practice of using the natal chart and its modifications to determine an individual’s personality characteristics and destiny. Natal astrology is used to understand an individual, to determine his or her life course, to predict events in his or her life, or analyze the nature of his or her relationships. The astrological chart used in natal astrology is referred to as the natal chart, the birth chart, or the nativity. A birth chart is a symbolic map of our solar system, or the space surrounding the Earth, as it appeared at the moment and place of birth. The birth chart captures the universe as it exists at a particular moment in a particular place. The client in natal astrology was usually referred to as the native, but this practice is rare these days.

Predictions in natal astrology may be based on the natal chart or on a combination of the natal chart, directions, progressions, and transits. The practice of making predictions in natal astrology is also called predictive astrology. The charts of two or more individuals can be compared using a variety of techniques to determine types of compatibility. Using natal astrology to describe compatibilities is also called synastry. Medical astrology, another application of natal astrology, uses the natal chart to diagnose and treat physical and mental illness.

Mundane astrology is concerned with worldly events. It uses the natal charts of rulers, leaders, countries, states, and cities as well as current planetary positions and their aspects to predict events, wars, disasters, famines, and the fortunes of nations. Political astrology is the branch of mundane astrology concerned with politicians, governments, laws, and elections. Meteorological astrology, closely related to mundane astrology, is concerned with predicting the weather and weather-related disasters.

In horary astrology the astrologer erects a chart when the client asks a question. The client may ask general questions such as Will I get the job I want? Often the questions are When and Where questions. The client in horary astrology is usually referred to as the querent.

Electional astrology is used to determine the best time for an event such as a wedding or surgery. It is also used to pick the day and time to begin a project, start a business, take a trip, or hold a meeting. Ordinarily, one’s natal chart and its derivatives are used in electional astrology.

Natal Astrology.

Natal Astrology is the use of astronomical data and universal symbols to describe and predict the character and destiny of individual persons. The natal chart is a symbolic representation of the sky at the time and place of birth, and, to the astrologer, a description of the person’s potential development. The natal chart is a two dimensional diagram of the solar system as seen from a particular place at a particular time. It also includes those parts of our solar system that are below the horizon and therefore out of view for that particular time and place. The day, month, year, time, and place are all needed to calculate a birth chart. Each natal chart includes the exact positions of the Sun, Moon, and the planets Mercury, Venus, Mars, Jupiter, Saturn, Chiron, Uranus, Neptune, and Pluto. Most astrologers include additional points such as the part of fortune, the lunar nodes, the vertex, some asteroids, etc. These planets and additional points are then interpreted in regards to the zodiac signs, the houses, and their various relationships with one another.

Knowledge of one’s own natal chart provides the native with insight and understanding into his or her motivations, behavior, and potential destiny. The chart is a code that uses the Sun, Moon, and planets, and it may be the most complete and in-depth form of character analysis and the most accurate form of fortune telling or prognostication. It may provide a more accurate picture of one’s life and one’s future than any other prognostic tool (tarot, numerology, palmistry, etc.).

A natal chart can reveal one’s life purpose and one’s emotional issues. The symbolism in the natal chart describes the native’s natural talents, strengths, and abilities as well as his or her weaknesses and conflicts. It shows how to maximize strengths and overcome limitations. It indicates what skills should be developed, which conflicts need to be resolved, and what patterns need to be avoided in order to maximize the native’s opportunities for success and fulfillment. It can provide insights and information helpful in making critical choices. Astrology can be used as a tool for personal growth and insight into one’s particular place in the cosmos.

Character Is Destiny.

The phrase Character is destiny is believed to have been originated by the Greek philosopher Heraclitus of Ephesus (circa 535 BC-475 BC). In addition to being famous for many such witty sayings, Heraclitus believed that everything in the universe was in constant change (The only thing that’s permanent is change). Heraclitus was also the first to use the Greek word logos in philosophy. Heraclitus defined logos as the fundamental order of the universe. At the same time, his contemporaries Siddhartha Gautama (circa 563 BC-483 BC) and Lao-Tzu (sixth century BC) were establishing similar philosophies in India and China, respectively. Siddhartha Gautama taught the principle of impermanence (anitya Sanskrit; anicca Pali) and established Buddhism. Lao-Tzu wrote the Tao Te Ching (The Canon of the Way and the Power) and established Taoism.

In and of itself this is a simple concept—we do what we do because of who we are, because of our character and personalities, our abilities, our motives, our likes and dislikes. Few people would argue with this concept. Much of today’s scientific community and many rational, thinking people find it objectionable that our character or our basic nature, and the actions that grow out of our basic nature, could be deciphered by structures (our solar system) which appear to be separate, independent, and unrelated to the human personality. These structures may be the planets in our solar system, the tossing of sticks or coins, or the numbers that relate to the letters in our names. These structures may be more spatially close such as the lines on our palms, the patterns and shapes of our ears, our feet, our irises, or the characteristics of our posture. The rational person still considers these to be unrelated to and independent of our thinking, feeling, and behaving. They find it even more preposterous that any of these structures can reveal when a particular action or accidental event will occur, and they do not believe that these occurrences were planned out ahead of time for the individual.

However, many great men of the ancient world as well as many contemporary, scientific figures have believed that all things are related, that all things are interdependent, and nothing stands alone. Some of the world’s great religions, their founders, or their more mystical sects have said the same thing. Poets, farmers, housewives, children, and the dying have also experienced this great truth. Even those who did not consciously seek out such knowledge or experience have discovered the oneness of all things and the unitive nature of consciousness.

But getting back to astrology for the moment… The natal chart is a static description of the native’s character, i.e., the sum total of his or her potential needs, feelings, thoughts, and behavioral traits as they are given at birth. It is the blueprint for one’s life. One’s character is revealed in his or her daily acts and in his of her talents and abilities he or she uses to meet his or her needs and cope with changing circumstances. The symbolic and actual movements of the planets and astrological points following birth (referred to as holomovement in quantum physics) symbolize one’s particular ways of meeting opportunities and challenges throughout his or her lifetime, i.e., the native’s destiny.

Synastry—The Science of Relationships.

The natal chart serves as a starting point for understanding one’s relationships and relating potential. It is the best way to learn more about one’s love life and how one connects to those all-important significant others. Questions of attraction and compatibility are easily answered by comparing natal charts. Synastry, applied to one’s relationships, indicates the strengths, joys, annoyances, and conflicts in any relationship—mates, lovers, parents, children, grandparents, siblings, family members, employers, employees, customers, competitors—as well as the development and growth to be expected in each relationship.

Prognostication, Prediction, Fortunetelling.

The symbolic and actual movements, described briefly above, symbolize changing outer circumstances, inner development, and spiritual growth. Extending the natal chart by means of transits, progressions, and directions allows astrologers to forecast or time the coming of opportunities, challenges, crises, and obstacles in any area of life—personal, professional, financial, career, social, romantic, emotional, or spiritual. During the not-so-pleasant times, the horoscope can be used to clarify the issues and lessons to be learned and the duration of such periods. Armed with such foreknowledge, one is more capable of moving with his or her own cycles of opportunity. Consulting one’s natal chart will not change the opportunities and challenges, but it will enable one to respond to them in ways that will affect the outcomes favorably. In times of crisis this foreknowledge serves as both a source of inspiration and as a guide for proper preparation and action.

The Signs of the Zodiac

The Circle of Animals

Chapter 3

The signs of the zodiac are karmic patterns;

the planets are the looms; the will is the weaver.

Author Unknown

And he showed me a river of water of life,

bright as crystal, proceeding out of the throne of God and of the Lamb,

in the midst of the street thereof

and on this side of the river and on that was the tree of life,

bearing twelve manner of fruits, yielding its fruit every month:

and the leaves of the tree were for the healing of the nations.

Rev 22:1-2

For many people astrology is simply the zodiac. The zodiac is a collection of what Carl G. Jung referred to as archetypes. Ancient man saw these archetypes moving across the night sky in the constellations of stars and in the yearly cycles of the Earth. The term zodiac is derived from Greek and means circle of animals or circle of living beings.

The yearly cycle of the Earth around the Sun is divided into twelve sections referred to as signs. That is, a zodiac sign is a division or section of the Earth’s orbit around the Sun. Each consists of 1/12th of the Earth’s orbit, or a little over 30 days. The signs are simply measures of the Earth’s yearly journey. The signs are spatial measures of the Earth’s temporal journey around the Sun. The signs are primarily spatial measures of the Earth’s journey around the Sun; but, because of the consistency of the Earth’s movement around the Sun, the signs can be used as measures of time as well. The Sun appears to dwell in each sign for approximately 30 days a year each year at approximately the same time of the year.

Astrologers have two distinct zodiacs at their disposal: (1) the Tropical Zodiac and (2) the Sidereal Zodiac. Most astrologers use the tropical zodiac. Those that use the tropical zodiac interpret the signs in terms of psychosocial phenomena. The schools of astrology that use the sidereal zodiac do not interpret the signs.

The Tropical Zodiac.

The tropical zodiac is the most popular zodiac and the one with which most people are familiar. The tropical zodiac refers to the Earth’s orbit around the Sun and to the predictable, yearly changes experienced on the Earth. This zodiac is easily measurable by both ancient and modern techniques.

Each sign represents or symbolizes the general conditions of life on Earth during a particular time period. This is especially true in regards to agriculture in the temperate zone of the northern hemisphere. Each sign represents a step in the seasonal growth cycle of plant life and in breeding, hunting, and other cycles that are dependent on the plants’ growth cycles. Thus, each sign represents the characteristics and challenges that are usually found during a specific phase of the year.

The Zodiac Signs as Archetypal Principles.

Every astrological symbol represents an archetypal principle relevant to the yearly changes in the temperate zones of Earth. Each, also, symbolizes a principle of the creation process in general. The twelve glyphs with their corresponding human and animal forms are letters in the alphabet of the celestial spheres. The person who reads this sign language correctly can deepen his or her understanding of his or her place and purpose within the cosmic scheme.

The behaviors of each sign are expressed day-by-day, one action or behavior at a time, as the individual uses his or her talents and abilities to meet needs and cope with changing circumstances. As previously mentioned, the symbolic and actual movements of the planets and astrological points following birth symbolize the individual’s particular ways of meeting opportunities and challenges throughout his or her lifetime, i.e., the person’s destiny.

The Zodiac Signs as Physical and Psychological Processes.

The signs symbolize the monthly changes in the weather, particularly in the temperate zone of the northern hemisphere. In addition to the weather changes, the signs depict the human activities that are most adaptive to such changes in a largely agricultural society. That is, each sign represents the activity or process that is the most productive or successful during that particular time of the year. Every one of these activities was essential to humanity’s survival as an agrarian culture. Performing one sign’s activities during the time period of a different sign could be detrimental to continued survival.

Each sign also represents the mindset or psychological process that accompanies or promotes the sign’s activities. All twelve mindsets were essential to survival at the prescribed time. While one person may be best suited for a particular activity or mindset, the most successful person, in terms of adaptation to nature, is the one who is capable of displaying all twelve mindsets at the proper time. Each sign also represents the qualities and traits needed to adapt to the changes that the Earth is undergoing. From the viewpoint of the Earth, when the Sun appears to cross through a sign, the particular earthly conditions and the related adaptive behavior symbolized by that sign are energized by the Sun.

The Zodiac Signs as Measures of Spiritual Growth.

Many astrologers have attempted to use astrology in order to tell where the individual is in reference to his or her spiritual growth. Generally, spiritual growth is defined as the level of spiritual development and education that one’s soul has reached through multiple lifetimes.

In Vedic astrology, as practiced in India, Aries through Virgo, the six months of the northern path of the Sun are referred to as the path of light, the path of fire, the path of the day, and the path of the bright fortnight. This path is said to lead knowers of Brahman to the supreme goal. The six months of the southern path of the Sun, Libra through Pisces, are referred to as the path of smoke, the path of night, and the path of the dark fortnight. It is said to lead other souls to the light of the Moon and, eventually, to rebirth (Bhagavad Gita 8:24-25).

However, every chart contains all twelve signs to some degree. Using an astrological chart to judge one’s soul growth, no matter what the method, should be treated with scepticism. No one particular method has been endorsed by more than a small minority of astrologers. That does not mean that it cannot be done, just that no one has found a reliable technique for doing so.

The Individual Signs.

Aries Image6485.jpg

The first 30 degrees of the zodiac, beginning with the first day of spring (also known as the Aries point), symbolize the beginning of the Aries phase of the Earth’s yearly cycle. During this phase, the hours of daylight lengthen in the northern hemisphere. The Aries phase represents beginnings, birth, and the energy needed for the new being to sprout or emerge. The beginnings of new plant and animal life are characteristic of this phase. Seeds left from the previous fall begin to sprout. New buds appear on the dormant-appearing branches of trees and bushes. Many animals give birth to their young in the spring. The young of others who were born during the winter make their first appearance. Some animals emerge, breed, and give birth quickly during this phase.

For animals and others with some degree of self-consciousness, Aries represents becoming aware of oneself as a separate and independent object or being. Aries represents the impulse to be, to manifest, to establish a new identity, to form a separate self. Aries signifies birth as a newly independent entity or being. It represents all beginnings as well as all persons, traits, and characteristics associated with the spring and new starts. Aries represents the source or fountainhead of streams and rivers, ideas and projects. It rules the explorer, the pioneer, the adventurer, and the inventor.

The Ram, as the symbol of Aries, represents the energy necessary for the process of birth and for the emergence of a new self. The glyph for Aries represents the ram, especially the ram’s head, face, and horns.

Aries is traditionally ruled by Mars. The Sun is exalted in Aries. The energies of Mars and the Sun are highly compatible with Aries. Aries is the detriment of Venus and the fall of Saturn.

Aries is a cardinal fire sign. Cardinal signs are considered to be active or action-oriented signs, because they mark the beginning of a new season. Fire signs symbolize inspiration and spirit-based energy. Aries symbolizes activity, change, and movement in the realm of spirit or on the mental-spiritual plane. It brings inspiration, enthusiasm, optimism, grand ideas, and new goals.

Aries’s key words are usually expressed as I Am.

Aries is associated with the head, especially with the face and nose.

Aries symbolizes identity, self-consciousness, and self-awareness. Aries expresses as assertiveness, aggression, autonomy, freedom, impulsivity, independence, initiative, naivety, self-centeredness, and spontaneity. It is bold, courageous, daring, ego-centric, energetic, enthusiastic, excited, impulsive, independent, naive, rash, selfish, and spontaneous.

Planets in Aries take on an active, aggressive, assertive, ego-centric, impulsive, innocent, quick, and selfish nature. Their activities may be short-lived and insensitive to the feelings of others.

When Aries is found on the cusp of a house, the individual approaches the affairs of the house in an assertive, aggressive, ego-centric, impulsive, innocent, and selfish fashion. The affairs of the house may become the starting point for most of the individual’s activities,