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Sociological Astrology: A
Heliocentric Perspective
By: Gary P. Caton
The Jupiter/Uranus
opposition in summer 2003 marked the beginning of the "full" phase of
their 14 year cyclic relationship. During their waxing cycle, major
developments in Astrology have included the founding of Kepler College and
the establishment of "Evolutionary Astrology" as Pluto crossed the region
of Sagittarius where the 1983 Jupiter/Uranus conjunctions occurred
(early/mid Sag). One of the founders of this new Evolutionary Astrology,
Jeffrey Wolf Green, has recently been joined by another giant in
Astrology, Steven Forrest. This has resulted in several volumes of
groundbreaking literature from these two alone, not to mention the many
contributions by other Astrologers who have joined the movement.
What will the full cycle
bring? This should be time for Astrology to shine. With Kepler graduating
its first class, Astrology will be in the limelight. Some bright new ideas
and figures should emerge on the scene, and will eventually lead us into
the disseminating phase where they will break down the ideas so that we
may all use them. This is an exciting time to be an Astrologer.
It is my opinion that
the next direction Evolutionary Astrology should take is one that merges
and expands upon the Anthropological –"past lives" approach and the
Humanistic Psychological school of thought. Since Rudhyar first coined the
phrase, "Humanistic Astrology",(i)
Astrologers have
increasingly embarked on a new odyssey, a quest to plumb psychological
depths and practice the arts of counseling. Modern torchbearers such as
Stephen Arroyo,(ii)
and more recently Glenn Perry,(iii)
have spoken at length of the need to turn away from outer event-oriented
"predictive" Astrology and instead focus on the inner life, to which a
language of symbol naturally lends itself.
Although Rudhyar
believed that "if you want Astrology to demonstrate its genius, you must
focus on that which is unique to Astrology, in which it has the capacity
to give its fullest value. That is the individual situation." he was aware
and understood that this Psychological school was not the complete picture
that Astrology could paint. Rudhyar envisioned three types of Astrology:
"The
realization that Astrology deals essentially with the motions of celestial
bodies will help us to evolve such a classification. If we recognize three
basic types of planetary motion, then we may so extend their respective
significances as to be able to characterize in terms of such motions three
essential approaches to Astrology. One type of Astrology will function
primarily in terms of axial motion, and stress the individual factor in a
man (natal astrology) or in a situation (horary astrology). Another type
will emphasize every element connected with orbital revolution, with the
Sun and the ecliptic, and stress the collective factor in the behavior of
man and in the influence determining this behavior. Still another type
–very undeveloped as of yet- will be of a more occult character and deal
with vast planetary factors, with the cosmic (spiritual and creative)
influence [that word !] of stars and Divine Hierarchies, -or else with
occultly perceived symbols revealing the creative significance of every
Astrological factor."
(vi)
Aside from pointing out
Rudhyar’s lack of political correctness (was the 70’s really that
long ago?), I do wish to clarify the type of question addressed by each
type. All too often I think the major underlying question for clients is:
"What am I supposed to do with myself and my life?" Unlocking the
mechanics of the personality and/or soul is great, but even if we manage
to answer the question "who am I?" there remains the problem of what to do
with it. This is a Sociological question. How do I fit into the world of
humans, into society, is a higher level question than what sort of
person/individual am I? What we have are really three levels of inquiry:
Psychological, Sociological, and Anthropological. The advances in the
first type, Psychological Astrology, in the last few decades abound.
Equally impressive are the investigations into the spiritual side of
Astrology which I will lump together as "Evolutionary Astrology" and
belong to the third group which answers the Anthropological question of
"where do I come from?" Yet the only Astrology of the collective that I am
aware of is Mundane Astrology which deals with "the collective behavior"
of nations and world events but not necessarily with methods to determine
how the individual fits into this collective.
Before I go
further, I am sure there are those of you that are saying to yourself
things like: "wait a minute, there are tons of people out there doing
vocational astrology –just look at the tenth house!" The distinction I
want to make is that there is not a specific system/school of Astrology
which deals specifically and solely with the Sociological questions of how
the individual fits into the collective. Yet, the answer is right there
before us in Rudhyar’s classification. The second type of Astrology has to
do with "orbital revolution, with the Sun and the ecliptic." The
distinction between axial and orbital motion is the main difference
between geocentric and heliocentric Astrology. In fact, Rudhyar later
names heliocentric Astrology as belonging to this "astrology of the
collective". (vii)
Rudhyar further
elucidates this distinction in his article "Heliocentric Astrology and
Human Nature". (viii)
Rudhyar argues that the geocentric chart, with its retrogradations and
other distortions, represents the bias of the individual approach which is
a result of the ongoing growth and transformation as an individual with
Karmic requirements. In this sense, the geocentric chart can be seen as
the merging of both the Psychological and Anthropological or Evolutionary
forces: both the effect and the cause. This Rudhyar calls "the realm of
personality". Heliocentric Astrology, on the other hand, represents "the
realm of Life". This is the "structural direction of what might be called
the genus of the species". In other words, this is the realm of
"humanity". What differentiates us as humans is common to all under the
genus homo. Contrary to once popular belief, even Homo
Neandertalensis showed the human characteristic of compassion: caring
for the sick/injured, flower burial, sense of humor etc. So what we are
talking about here is the question "what kind of human being am I?"
rather than "what sort of person am I?" The distinction is like
that between a politician and a statesman.
The politician is
a person who is looking out for personal needs and anyone else’s who
happens to be the same. The Statesman puts personal needs aside to some
degree to provide a genuine service to the collective. As Rudhyar put it:
"He (the individual) must stop saying: ‘My way is the way’. He must say
instead: ‘My way –of what use can it be to humanity? How does it fit into
the evolution of humanity?’"
(ix) This
underscores yet again the distinction that personal idiosyncrasies really
have no bearing on what the collective role of the individual is, only on
how they carry out the role. The heliocentric chart is the "human nature,
as this human nature is in itself before it becomes subject to the
stresses and pressures of an individualized personal consciousness and
destiny." (x)
"The heliocentric approach reveals the way in which
the life energies…operate if they are left free to develop according to
their natural rhythms, without any interference from the individual’s ego
and its frustrations or complexes." In order to demonstrate the
differences in application of these three types of astrology, I will refer
to the chart of the master himself, Dane Rudhyar (Mar 23, 1895 Paris, FR
12:42 am). (xii)
In the first type of
Astrology we would seek to provide a psychological view of the
personality, not merely a description of the outer personality but also of
some of the inner dynamics that cause the personality to appear the way it
does. We would naturally start with the major result of axial motion and
therefore the most significant indicator of individuality: The Ascendant
–the mask, the lens through which all the other personality factors are
projected. A Sagittarius ascendant suggests that the individual will
define himself in relation to others by the need to be involved in the
search for wisdom, for higher truth, and to distribute these truths to
others by writing, teaching, and generally pontificating. The ruler of the
ascendant is angular, in an air sign and an air house, and trine the moon
in an air sign. This suggests that the personality will be powerful,
persuasive and rather intellectual. That’s Dane. His writing "voice" to me
always seemed to be that of one not far removed from Mt. Olympus,
impressive but a little intimidating to a beginner. The third house Sun in
Aries suggests an individual with a profound need to be first, and to
communicate and distribute these glimpses of the pioneer. The Moon in
Aquarius shows an individual who, underneath all this fiery ambition, has
an instinctive disposition towards an objective, detached viewpoint of
"humanity" and an urge to further human understanding. The minor grand
trine with Venus and Jupiter shows an individual who has an innate
understanding of relativity and systems theory and a need to impose
(fire/air) a sense of connectedness and holism. Beyond the "big three"
(Asc, Sun, Moon), we can see that this person will be authoritative
(Saturn in 10th) and have an innovative impact on society
(Uranus in 11th). Now obviously this is a brief "thumbnail
sketch", but you get the picture. Psychological Astrology offers us the
"how" of the individual personality.
Evolutionary
Astrology will offer us the "why". What are the Karmic (or genetic if you
prefer) influences that make the personality behave the way it does.
Personally, though I recognize Green, Forrest, and others have elucidated
much more detailed methods, I prefer to start with Richard Strauss’ system
laid out in Life Challenge Astrology.
(xiii)
The basic idea is that the evolution of the individual exists on a
continuum or developmental axis. On one end of the continuum is the
"karmic inheritance" which is where the soul has been. At the other end of
the continuum is the "life challenge" which is a reaction to the excesses
of the "karmic inheritance", and represents where the soul is going. As
you might guess, indicators of the "karmic inheritance" include the Moon,
Saturn, South Node, and squares. Indicators of the "life challenge"
include Jupiter, retrograde planets, North Node, conjunctions and
oppositions.
(xiv)
Using this system, I
would say that we can see a "karmic inheritance" of an individual who was
a servant, scholar and initiate in the "mystery schools" (Virgo, Aquarius,
Scorpio). This individual probably endured persecution, torture and/or
being shunned or exiled as a result of being outspoken and "too big for
ones britches" (Mercury square Pluto and Sun square Jupiter). The "life
challenge" would then serve as a compensatory balance to these extremes.
This individual would be challenged to continue to explore the
mystical/occult/psychological areas (North Node in Pisces and Saturn,
Uranus retrograde in Scorpio) and to communicate this sensitive, volatile
material in a way that will dissolve barriers rather than create or
inflame them (Pluto, Mars, Neptune stellium in Gemini –as well as
Jupiter). So we can begin to see the "why" for all the intellectual
energy. Not only is it a result of the persons past training (Virgo South
Node), but it is crucial for this individual to understand "humanity"
(Aquarius Moon), because he was once severely abandoned and betrayed
(Saturn in Scorpio) by a group of people he trusted and must wash himself
clean of the need for revenge (Pluto, Mars, Neptune stellium) by teaching
them and continuing to serve them (Gemini), and thus healing them and him
(Sun/Chiron opposition).
Now the "what"
comes from the heliocentric chart and molding this with what we gleaned
from the first two methods. What should this person be doing? The most
important part of heliocentric Astrology is the formations the planets
make by the inter-related aspects. In Rudhyar’s heliocentric chart the
major formation is the wedge made by the Earth’s trine to Venus and
sextile to Mercury. The fact that these three most personal planets are
linked shows us why, though Rudhyar recognized at least three distinct
branches of Astrology, he found that "if you want Astrology to demonstrate
its genius, you must focus on that which is unique to Astrology, in which
it has the capacity to give its fullest value. That is the individual
situation." (xv)
Rudhyar became the
champion of "Humanistic Astrology". Is it possible that the betrayal
intimated in the "karmic inheritance" and which resulted in the need for
such objectivity and detachment in the "life challenge" came about because
of too much individualism at some point? It certainly seems a likely
scenario. So the "what", the "dharma", the niche in the collective for
this human is to right an old wrong by instilling a respect for the
individual situation and the consequent empathy, congruency, and
genuineness this entails. Think about the Mercury/Venus opposition for a
minute-impossible in a geocentric chart, yet the perfect symbol for the
reflective awareness, the "listening without judging" of the humanist
counselor. Softened by the sextile and trine to Earth, this awareness is
then channeled to the client by being a genuine and congruent human being.
Certainly
Rudhyar’s North Node in Pisces sought to, and did explore the third branch
of Astrology of "occultly perceived symbols" (his work with Marc Edmund
Jones’ Sabian Symbols comes to mind),
(xvi) and
certainly his forays into the second branch and the heliocentric chart
made this article possible! But the chief accomplishment he left us is the
legacy of respectability Astrology has regained through an alignment with
the Psychological schools of thought and the respect for the individual
gained in his Humanistic Astrology. Certainly this accomplishment may be
found in the geocentric chart but I feel it is nowhere more lucidly
communicated than in the Earth, Mercury, Venus heliocentric wedge. So the
next time a client comes to you with Sociological order questions of "what
am I supposed to be doing here" or "what is my purpose", take a look at
the heliocentric chart for some indications and suggestions but remember
the humanist aphorism: start where the client is. That is temper any ideas
you glean from the heliocentric alignments with the ideas/experiences of
the client as a jumping off point.
i Dane Rudhyar,
Humanistic Astrology. 1971 Aquarian Agent Vol 2 Issue 1 pgs 4-5. As cited
in: Stephen Arroyo, Astrology, Psychology and the Four Elements. 1975 CRCS
Publications: Sebastopol, Ca.
ii Stephen Arroyo, Astrology, Psychology and the Four Elements. 1975 CRCS
Publications: Sebastopol, Ca.
iii Glen Perry, PhD, Psychological versus Predictive Astrology 2000
iv Gary P. Caton, Humanistic Astrology and the "Peak Experience" 2001
v Dane Rudhyar, Humanistic Astrology 1971 Aquarian Agent Vol 2 Issue 1
pgs 4-5. As cited in: Stephen Arroyo, Astrology, Psychology and the Four
Elements. 1975 CRCS Publications: Sebastopol, Ca.
vi Dane Rudhyar The Astrology of Personality, 1970 Doubleday: Garden
City, NY. Pp 182-193
vii Dane Rudhyar The Astrology of Personality, 1970 Doubleday: Garden
City, NY Pp 186-87
viii Dane Rudhyar "Heliocentric Astrology and Human Nature" NCGR Journal
Autumn 1990 reprinted from: World Astrology Magazine August 1944 no 7.
ix Ibid
x Ibid
xi Ibid
xii Matrix Software Big Rapids, MI Win-Star 2.0 Professional Astrology
Software 1994
xiii Richard Strauss, Life Challenge Astrology: karmic indicators in the
birthchart. Samuel Weiser, Inc" York beach, ME 1989
xiv Ibid p33
xv Dane Rudhyar, Humanistic Astrology. 1971 Aquarian Agent Vol 2 Issue 1
pgs 4-5 As cited in :Stephen Arroyo, Astrology, Psychology and the Four
Elements. 1975 CRCS Publications: Sebastopol, Ca.
xvi Dane Rudhyar, An Astrological Mandala: The Cycle of Transformation and
it's 360 Symbolic Phases. 1973, Vintage Books: New York, NY.
© Copyright 2003-2009
Gary P. Caton
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