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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.
© Copyright
2003-2007 Gary P. Caton
Visit Gary's website at
Gary P. Caton
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. |
