Calling Down the Heavens, Pt. 1 of 2
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Nick Civitello
August 17, 2015
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We have another two-parter for you! We are very pleased to present Dr. Glenn Perry’s piece, which reframes thoughts on the shared space between astrology and psychology. We will present the second part of this piece next week. Enjoy!

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Calling Down the Heavens

AstroPsychology as Grounded Theory

by Glenn Perry

glenn perry

From the beginning, astrology has been grounded in data that correlates human experience to celestial movements. Once the basic postulates of astrology were established―meanings of signs, planets, houses, and aspects―practitioners were able to deduce probable outcomes from planetary positions. This is the basis for the predictive dimension of astrology, reasoning from the general to the specific. If a particular configuration occurs, we can deduce its meaning (outcome) from time-honored principles of interpretation. In doing so, however, there is a tendency to perpetuate a certain type and level of understanding―that is, to see what we have grown accustomed to seeing, to ask the same old questions and arrive at the same old answers.

For a theory to evolve, there must be a willingness to depart from deductive reasoning that presumes a particular outcome on the basis of established principles. Even when correct, a deductive approach to knowledge tends to perpetuate the very theory that generates its predictions. Conversely, an inductive approach to knowledge is rooted in whatever data can be gleaned from a topic. Rather than predict, the goal is simply to observe, but with new eyes and fresh questions that probe ever deeper into the phenomenon under study. An evolving theory should be open to new data from which a more comprehensive understanding can emerge. This is the essence of grounded theory as a research methodology.

Having Jupiter in Capricorn, I prefer my theoretical formulations about astrology to be as grounded as possible in tangible evidence. While my library has burgeoned to dangerous proportions―threatening to spill out into every room of the house―I must admit my thinking has been more influenced by client work than books. Of course, both are indispensable, but one advantage of working with clients in the slow, painstaking way that psychotherapy allows is that you get to see astrology up close in real time, like a botanist observing the unhurried, almost imperceptible movement of a flower unfolding its petals. After four decades of watching clients struggle, grow, and evolve, my understanding of astrology has changed.

Although I was a professional astrologer before becoming a psychotherapist, it always seemed to me that the two fields had much to offer one another. Both focus on human behavior; yet, astrology provides a language for disclosing connections between inner and outer realms of experience that goes far beyond anything psychology has to offer. At the same time, psychology offers new concepts and a methodological rigor that has broadened, deepened, and sharpened my understanding of astrological symbols. In short, I have tried to look at both fields with new eyes and fresh questions. The ongoing work of synthesis warrants a name, “AstroPsychology”. But what exactly does this mean?

Origins

A definition of AstroPsychology should start with a brief history of the term. Although astrology as generally practiced can be traced back to the first century B.C.E., its latest mutation―psychological astrology―occurred at the turn of the 20th century in response to three events. First, positivist science was at its peak and there was little tolerance for archaic systems like astrology that did not fit into the reigning mechanistic paradigm. Traditional, event-oriented astrology had come under increasing legal scrutiny, and astrologers actually risked arrest for making predictions. Focus on personality description was more acceptable, however, and so enabled astrologers to continue practicing with relative impunity.

Second, the theosophical movement that began during the latter half of the 19th century was in full swing and many of its leaders were astrologically literate, including Alice Bailey and Alan Leo. Because Theosophy addressed the spiritual, subjective realm of being—that is, psyche—Buddhist and Hindu ideas concerning karma, reincarnation, and growth of soul were incorporated into astrology.

And third, the new discipline of psychoanalysis was becoming increasingly popular during the opening decades of the 20th century. Given that astrology and psychoanalysis both sought to explain human behavior, astrologers were naturally drawn to the deeper, interior realm of psyche that Freud and his followers were beginning to articulate.

Together, these three factors launched a new kind of astrology that came to be known as psychological astrology. Its most noteworthy exponents were Alan Leo, Charles E. O. Carter, and Marc Edmond Jones. At the beginning of the movement, psychological astrology was little more than superficial descriptions of behavior, albeit in greater detail than typically occurred with traditional astrology. Toward the middle of the century, however, Dane Rudhyar began introducing Jungian and humanistic ideas into the field with an increasing emphasis upon the human capacity for growth and change.

By the 1970’s, the incomparable Richard Idemon began using the term “AstroPsychology” to differentiate his brand of Jungian oriented astrology from other practitioners. In Europe, the Swiss astrologer, Bruno Huber, also adopted the term, but with different meaning. Our work at the Academy of AstroPsychology can be seen as an evolution of Richard’s, though it has little in common with the Huber school.[1]

 

A New Personality Theory

While most of psychological astrology could be characterized as a mish-mash of humanistic and Jungian ideas, it never developed into a systematic, full blown personality theory. Different authors made noteworthy contributions; yet, no single contribution reached the level of a personality theory in the tradition of a formal, psychological model. According to Hall and Lindzey’s classic tome, Theories of Personality, any adequate theory of personality should accomplish the following minimal objectives:[2]

-It must be comprehensive, or integrative, in that it deals with the total, functioning person.

-It must account for what motivates the human being.

-It must contain a set of empirical definitions concerning the various parts of the personality, thus permitting observation.

-It must consist of a network of assumptions about behavior that are systematically related in accordance with certain rules.

-It must be useful in that it is capable of generating predictions about behavior that are testable and verifiable, thus expanding knowledge.

Again, astrologers have made little if any attempt to meet the foregoing objectives in an explicit, systematic way. Yet anyone familiar with astrology knows that it implicitly meets all these requirements. Astrology is comprehensive in that it is concerned with all the parts and processes that make up the human psyche. The signs of the zodiac symbolize the basic drives that motivate human conduct, and their planetary rulers constitute parts of psychic structure that can be empirically defined, thus permitting observation. Rules of chart interpretation—chart synthesis—represent a network of assumptions about behavior that are systematically related. Finally, astrology is useful in that it is capable of generating predictions that are verifiable, thus promoting research and expanding knowledge.

For these reasons, a primary objective at the Academy of AstroPsychology has been to develop astrology into a comprehensive model of the psyche­—an astrological theory of personality, if you will—that explicitly meets all of Hall and Lindzey’s criteria.[3] As a meta-model, AstroPsychology cannot be defined in terms of any particular theory, but rather synthesizes a variety of ideas from different perspectives, including psychodynamic, cognitive behavioral, Jungian/archetypal, object relations, humanistic, transpersonal, and general systems theory. It also utilizes information derived from developmental psychology and various spiritual traditions that emphasize the evolution of soul within an overarching, reincarnational framework. Rules for chart synthesis are explicitly formulated that allow for precision of meaning at a psychodynamic level while also allowing that astrological archetypes can manifest outwardly in a variety of ways. Particular stress is placed on the birthchart as symbolizing a developmental process that is expressed and experienced differently over time.

While ancient astrology roughly described how human behavior correlated to planetary positions, these descriptions were limited to surface features of the personality. In contrast, AstroPsychology plumbs the depths of soul and does so in terms that did not even exist prior to the 20th century. Basic needs, psychological functions, affect states, intrapsychic conflict, internal dialogues, unconscious complexes, defense mechanisms, pathogenic beliefs, personality disorders, developmental stages, and the gradual but inexorable movement toward self-actualization are all explained with the framework of AstroPsychology. Students do not need any background in psychology to understand these concepts, for they are seamlessly interwoven with astrology. In sum, this is what distinguishes AstroPsychology from psychological astrology in general: its broad, inclusive structure, emphasis on development, systematic precision, depth of focus, and spiritual import.

Perhaps the single most defining attribute of AstroPsychology is its focus on integrating the birth chart and, thus, supporting the human potential for growth and change. Integration can be defined as the process of developing, differentiating, and coordinating personality components into a functional unity. Emphasis on integration is grounded in research that suggests the very purpose of human life—if not all life—is to evolve into more complex states until individuals recognize their at-one-ment with source. As the philosopher Manly Hall put it, “Man can think of his own life either as the fulfillment of himself, or as the gradual completion of a greater existence of which he is a part and with which he is indissolvably associated.”[4]

[1] This article is abstracted from Perry, G. An Introduction to AstroPsychology. Haddam Neck, CT: AAP Press, 2012

[2] Hall, C., & Lindzey, G. (1978). Theories of person­ality. New York: John Wiley & Sons

[3] The Academy of AstroPsychology offers online classes in astrology as a personality theory, developmental model, and diagnostic/prognostic tool. www.astropsychology.org

[4] Hall, M.P. (1954). The essential nature of consciousness. Los Angeles: Philosophical Research Society

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Glenn Perry, Ph.D., is an astrologer and licensed psychotherapist in Connecticut, USA. In addition to private practice, Dr. Perry is director of the Academy of AstroPsychology, an online school that offers certificate and diploma programs in psychological astrology. Glenn has written eight books, including An Introduction to AstroPsychology, and serves as a Board member and qualitative research advisor for ISAR. He lectures internationally on the application of astrology to the fields of counseling and psychotherapy and teaches courses at the Nodoor Academy in Beijing, China.  Email: glenn@aaperry.com. Website: www.aaperry.com

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Jupiter, Saturn, Neptune and Religion
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Nick Civitello
August 9, 2015
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Jupiter, Saturn, Neptune and Religion

By: June Rose Trimbach

This article is about the relationship between Jupiter, Saturn, Neptune and Religion. Meaning can be derived from studying the symbolism of the planets. The planetary symbols are all created from the interplay of 3 base symbols:

1. the Spirit: symbolized by a circle; the Sun is pure spirit

2. the Soul: symbolized by a crescent; the Moon is pure soul.

3. the Cross of Matter: symbolized by a cross; the Elements, i.e. the building blocks of the manifest world are material.

sunmooncross

 

These three planets, Jupiter, Saturn and Neptune, hold the same two symbolic components: the Cross of Matter and the Soul as represented by the Moon. They are the only planets that hold exclusively these two components, which link their meanings together. We will explore the inherent difference in Spirit and Soul in order to gain insight into why these planets are composed of Soul and not Spirit. These three planets show the relationship of the soul to the material world: the longing for meaning on planet Earth; through this symbolism we can see the connected meaning in the concept of Religion.

jupitersaturnneptune

 

I find myself, as I study astrology, getting deeper and deeper into Christianity. I was raised atheist, so this discovery of religion is both puzzling and deeply exciting. As I contemplated certain planetary energies in my chart, I started to find myself crossing my heart naturally without conscious intent: a reaction, and a clue to myself that this study of Christianity had begun to sink in. So what is the act of crossing yourself anyway? It’s a reminder to be aligned with the Christ principles: forgiving love and service. The experience of crossing planetary energy that exists within the body is aligning oneself with Christian ideals, and that comes with its own set of things to ponder.

The Cross in Christianity is definitely related to the Cross of Matter as seen in the idiom “we all have our own cross to bare.” The phrase inspires a bit of a fatalistic feeling mixed with honor in dealing with your own problems. This is very Saturnine, and it is not surprising that Saturn is the first planet to arise when contemplating a religion. Saturn’s relationship to religion is in its authority and its requirement of upholding tradition. His symbol is the Cross of Matter put above the Crescent of the Soul. Tradition and authority either dominate Soul through the Greater Malefic Saturn, or the Soul bows down and holds up the tradition. The adherence to a higher principle is the duty bestowed on oneself with the gesture of a cross; the adherence to compassion, temperance, etc. This adherence is upheld through ritual and routine: going to church every Sunday, meditating every day, prayer. There is also often a boundary put up through these rituals that separates you from that which you do not wish to be; an example would be crossing yourself whenever you see a sinner. Through the adherence to higher principles, Saturn puts a boundary up that confines one within the beliefs of a certain religion through any ritual or holy gesture. And you can feel the weight of a religious tradition when you immerse yourself in it; that weight is also Saturn. It is Saturn who bears the full weight of the cross. He is the one who asks your devotion to him and not your own spiritual freedom.

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Jupiter is your own spiritual freedom, and the underlying principle that Saturn enforces. Jupiter is the one who discovers the moral principle. He is the aspiring principle, the one who seeks God. In Jupiter the Soul is held up by the Cross of Matter, or the Soul is reaching beyond it; above, into new heights of enlightenment. When the Soul triumphs over the material in Jupiter, the Greater Benefic is born and with him hope. Jupiter finds meaning; finds the principle that will spawn a religion. He is really about emotional faith and the restorative moments in life; Jupiter has a strong relationship to water in his traditional rulership of Pisces and exaltation in Cancer. He can be zealous, but Jupiter would continue searching for meaning endlessly without Saturn; there is not tradition here. Both Jupiter and Saturn speak of God as something outside of yourself: as something you seek, and as something to which you adhere, respectively.

The symbol for Neptune shows the Soul impaled on the Cross of Matter. What does it mean for the Soul to be impaled on the Cross of Matter? It means that the Soul is in utter devotion and service to the manifest universe. However, Neptune speaks to our illusions, and this can be explained by the Eastern idea that the manifest universe is illusion. If illusion is the material world, and our souls are impaled by the material world, we have been permeated by matter; thus, our soul is permeated by illusion. In Neptune, we are completely susceptible to our material situation, and this is the Ultimate Illusion. Because many believe the manifest universe to be a representation of spiritual energy, there is a highly spiritual component to Neptune: sometimes the Soul gives in completely to Illusion and experiences its own karmic lessons fully; others times the Soul seeks liberation from the Cross of Matter and seeks Cosmic experience through ego-death. The connection to religion is in the idea of unyielding devotion to the illusion/manifestation of a religious ideal, along with the ecstasy of that immersion. Neptune is the image of Christ himself; his soul impaled on the Cross of Matter. Christ was physically impaled on a material cross, but the real idea is that he was in utter devotion to a religious ideal. He was actually able to alter the manifest universe in establishing a religious faction and healing people because of his devotion: the Soul’s integration into the illusion of religion enables the manifest world to match that illusion. We can manifest our own morality through Neptune. However, because we believe our situation to be right, Neptune is fanaticism and devotion; dying for the sake of a cause, self-sacrifice. Again, the connection to Pisces in the modern view is here.

christ_of_st_john_of_the_cross_salvador_dali_19511

Much of the symbolism of these planets is dependent on the Moon as the representation of pure Soul, so we should evaluate her character. In Horary, the Moon can be seen as the common people: the Moon is the common emotions of everyday life, human drama, the mediocrity of the ups and downs in life. But when you combine the Moon with the Cross of Matter, you get the meaning ascribed to everyday life through spiritual and religious experience. So the Moon also has a meaning-making quality; assigning meaning to personal experience through the emotions. This “meaning in personal experience” is experienced by Jupiter, made concrete through Saturn and is all-consuming in Neptune. When the Moon or Soul interacts with the Cross of Matter, they create extremes: the Greater Benefic and Greater Malefic; the Soul is even impaled in Neptune. These religious planets are often related to outer experiences: spirituality that is brought on by some new experience like Saturn in his teaching through blockages or mentors. It seems the Soul, when co-existing with the Cross of Matter, creates a meaning that is often bigger than oneself, which is different from our modern understanding of the Moon or Soul. It appears when Soul is alone, as in the Moon, she creates much personal significance, but when interacting with the material world, applies meaning to that material world with more cosmic significance. We can also see that the Moon is highly receptive and sensitive, and is about reactions; so she reacts to the material world by prescribing meaning to it.

venusmars

 

The question remains, why is it that the when the Soul (Crescent) interacts with the Cross of Matter, religion is born, and when the Spirit (Circle) interacts with the Cross of Matter, as with Mars and Venus, the result is much more personal? Well, this boils down to the difference between Soul and Spirit. The Sun or Spirit is about the individual. The Spirit, no doubt, has a natural meaning-making capability as well, but the meaning is much more personal. When it combines with the Cross of Matter, they create the Lesser Benefic Venus and Lesser Malefic Mars, which means the reaction is less extreme than it was with the Soul. We can see that the Sun seeks to alter matter through Mars, and benefit from it through Venus. The Sun is much about the meaning inherent in personal gratification and taking action to achieve personal gratification; while the Soul reacts to make meaning, and has a greater affinity with collective experience.

What does this say about religion? Religion is a lunar, meaning-making function based around your reactions to the material world. Jupiter is when we are having a spiritual reaction, something has happened to us, we are changed and have renewed hope; we react to the world no longer with fear, because our hearts are free to believe what they wish to believe. Our reaction to Matter must be vigilant with Saturn; he is used to solidify reactionary states through cultivating ritualistic lunar reactions. Neptune, of course, is the full investment of the Soul in matter: the reaction is no longer a reaction; you are united in purpose with reality/illusion, so there is no separating matter and reaction. Simply stated, these three planets describe our functions in Religion as seeking new reactionary states (Jupiter), upholding reactionary states through disciplined ritual (Saturn), and immersion in a reactionary state (Neptune). So we can all think about our own lunar states, how we react to the Cross of Matter, and how religion might effect this. The function of religion is to provide stability and comfort to the Soul while it is residing in the material world, but also allow her to grow into new reactionary states of awareness, which can also be called emotional awareness. When this emotional awareness is applied to the manifest world, you experience Wisdom, for better or for worse. Taken to its extreme, an applied emotional state alters the manifest universe. The ultimate function of religion is to allow the Soul to reach and maintain heightened states of emotional awareness through the functions described by Jupiter, Saturn and Neptune.

 

planetarysymbolism (3)

 

June Trimbach is an astrology student and musician. She gives in-person and long distance readings. She is especially interested in esoteric and magical astrology. June also has an astrological radio show on Hollow Earth Radio on Tuesdays at 9am PST. You can reach her by e-mail at Jrtrimbach@gmail.com.

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Jupiter in Leo – Spiritual Courage, Pt. 2 of 2
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Nick Civitello
July 27, 2015
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Editor’s note: this article was written last summer, upon Jupiter’s ingress into Leo. It is being posted here in two parts in order to serve as a moratorium on Jupiter’s year-long pass through the Lion’s sign, to reflect on developments therein. Please see the previous blog post for Part One, which introduced the basis from which various historical personages from the West represent this planet in sign combination. Now in Part Two, our spiritual journey through the lion’s sign begins in India…

Jupiter in Leo – symbol of spirituality or spiritual courage?

Part Two

by Marko Obranović

Narasimha God

India and its gurus

When we think about the most spiritual places in the world, the majority of people will put India at the top of their list. This magnificently colorful country is recognized a fertile land for export of all types of religious teachers and gurus. The relationship between the cultures of India and the Western world started in the 19th century, but the real breakthrough came in second half of the 20th century. Yoga, Jyotish, Ayurveda…they’re everywhere now, but somebody had to bring them to us.

An interesting group of gurus from India, whose teachings are famous and popular in West, have the natal position of Jupiter in Leo. Spirituality gained at home or by roots (Cancer) expanded through individual efforts further in the world (Leo and Jupiter).

The Indian professor of philosophy, Bhagwan Shree Rajneesh, known as Osho is first of these examples. During his life he raised controversy by his outspoken criticism of politicians and institutionalized religion (Saturn in Capricorn). In his last phase of life, and his last Jupiter cycle, he moved to Oregon in the U.S., where he founded an utopian ashram but eventually was forced to go back to India where he died. Despite all this, his legacy in the world is even stronger now than when he was alive (14, 15).

Osho

Osho

Sri Aurobindo is another guru from this group. His Jupiter in Leo was also combined with Saturn in Capricorn. He was a strong nationalist and fighter for India’s independence from British rule. At the beginning of his fourth Jupiter cycle in 1908 he was charged for being part of the Alipore Bomb Case. While in solitary confinement, he had a mystical experience which motivated him to leave politics and get involved in spiritual work. His spiritual practice is called Integral Yoga (16, 17).

Founder of Sidha Yoga, Swami Muktananda, had Jupiter in Leo with Saturn in Aries. He was spreading his teachings through the U.S. during the 1970’s. At the beginning of his fifth Jupiter cycle in 1956, Bhagawan Nityananda acknowledged the culmination of Muktananda’s spiritual journey, and gave him a small piece of land at Ganeshpuri near Bombay, on which Muktananda developed an ashram (18).

The first non-European winner of the Nobel Prize in literature, poet and polymath Rabindrantah Tagore, was born with Jupiter in Leo and Saturn in Virgo (28). Tagore’s influence on binding the  cultures of India and the West is immeasurable. His beginning Jupiter cycles mostly are connected with publishing some of the most famous works – in 1884, “The Songs of Bhanushingho Thakur”; in 1895 finished most of his short stories in “Galpaguchchha,” while the last one marked the end of his long travels with final visits to Iran (1932) and Sri Lanka (1933) (19, 20).

Tagore

Tagore

K.N. Rao is considered the main contemporary representative of Hindu astrology and is responsible for bringing it to the intellectual mainstream. With Jupiter in Leo and Saturn in Capricorn, he is the founder of the world’s largest school of astrology (21).

Natal chart of modern India:

Modern India celebrates its independence day on August 15th, 1947. The day has a strong stellium with four planets in Leo. The Sun is a part of this stellium, and the natal Sun emanates its energy or individual purpose through space expanded by Jupiter until the borders set by Saturn. What I was trying to point out here is significant relation with energy of the particular Sun of one county or culture (in this case, India,) and the spreading of that energy through its “children” by the power of guru-Jupiter traveling in the world.

 

Rulers

There are two interesting examples of rulers who are not remembered as much as an individual rebels against inherited religion but as a rulers who helped new or emerging religions in their establishment and emancipation.

Rudolf II, Holy Roman Emperor

Born on 28th July 1552 in Vienna, with Jupiter and Sun close together in Leo and retrograde Saturn in Pisces. His birthchart has a Rodden Rating of DD, but most of the sources consider it correct, especially when we combine his rulership with his Jupiter cycle. He was crowned at the start of his third Jupiter cycle as the Holy Roman Emperor on October 12th, 1576 and was forced to leave the throne in 1612, at the start of sixth cycle, soon after which he died. Despite his traditional religious upbringing for that time, he distanced himself from the church and showed high tolerance towards Protestantism and Judaism. Jupiter in Leo was pushing the institutional borders of Saturn in Pisces. One of the main representatives of his legacy is the document, “Letter of Majesty” from 1609, in which he gave religious tolerance to both Protestant and Catholic citizens living on the estates of Bohemia. The document was the main spark for one of the most destructive religious conflicts in European history – Thirty Years’ War (1618-1648). In May 1618, at the very beginning of the war, Jupiter just entered Pisces and crossed over Rudolf’s natal Saturn (22, 23).

 Constantine-the-Great-Statue-at-York-300x225

Constantine the Great

The last example of Jupiter in Leo comes from a very uncertain source, but its attractiveness is way too enticing to be avoided as a final curiosity. Constantine the Great (February 27th, 272? – May 22nd , 337), was Roman Emperor from 306 to 337. Historians state his birthday was around 272. For the sake of argument, we can suppose they were correct. Jupiter was retrograde, as well as Saturn in Virgo. Constantine was brought up mostly by his Christian mother, Helena Constantine, and was the first emperor to stop Christian persecutions and to legalize Christianity along with all the other cults in the Roman Empire. During his rule, Christianity became the main religion in the Roman Empire (24, 25).

 

A person can use the energy of Jupiter in Leo in a variety of ways. Hopefully more and more people will become aware of it and start using it creatively and constructively, not just as a melodramatic show of when his or her ego was hurt. To take a step further from inherited cultural patterns, this takes a huge amount of inner bravery and  puts an individual in a position which risks ostracization by his Saturnian community. This is clearly a time when inner battles around the world are fought alongside organized religions and the need for individual rebellion against it is as strong as ever. To follow the trodden path of your ancestors and to make a spectacle out of it or to go one step into the  unknown, where you are not protected by your society? The choice is ours. Can we manifest a true Jupiter in Leo, which is in tune with the vibrations of the outer planets Uranus, Neptune and Pluto?

8012

 

CHART DATA AND SOURCES

Pope Joh Paul II, May 18, 1920; 5:30 p.m. EET; Wadowice, Poland; A: Biography: George Weigel, “Witness to Hope: The Biography of Pope John Paul II,” Cliff St Books, 1999.

Thomas Henry Huxley, May 4, 1825; 09:30 a.m. LMT; Ealing, England; AA: Sy Scholfield provides two references: “Life and Letters of Thomas Henry Huxley” by Leonardo Huxley (2006), p. 14: “Thomas Henry Huxley was born at Ealing on May 4, 1825, “about eight o’clock in the morning.” (So in the Autobiography, but 9.30 according to the Family Bible.)”

Voltaire, November 21, 1694 (greg.) 5:30 p.m. LMT; Paris, France; C: Penfield Collection quotes Matthews for “Gemini Asc.” Brittanica gives the same date “according to his birth certificate, though he kept the date secret and stated several times that it was February 20, 1694.”

Søren Kierkegaard, May 5, 1813, Copenhagen, Denmark; X: Paul Mahler Dam has a spec time of 1:00 p.m.

Victor Hugo, February 26, 1802; 10:30 p.m. LMT; Besançon, France; AA: Gauquelin Vol. 6/423 and Sy Scholfield downloaded a copy of the BC from Wikimedia Commons: http://commons.wikimedia.org/wiki/File:Maison_natale_Victor_Hugo_034.JPG

Sinéad O’Connor, December 8, 1966, 7:37 a.m. LMT; Dublin, Ireland; C: from  http://www.astrotheme.com/astrology/Sin%C3%A9ad_O’Connor and http://www.astrolreport.com/famous-o/oconnor.sinead.php states her time birth as 7:37 Standard Time without giving its source

Bhagwan Shree Rajneesh (Osho), December 11, 1931, 5:13 p.m. IST; Kutchwada, India; A: Steinbrecher quotes correspondence with the Ashram, 5:13 pm, data from his mom’s memory. (Sam Gunderson taught a class in Oregon and has the same data from one of the disciples of the Rajneesh ashram.)

Sri Aurobindo, August 15, 1872, 5:00 a.m. LMT; Calcutta, India; B: Marion March quotes “Auroville: City of the Future” (Fisher Books)

Swami Muktananda, May 16, 1908, 5:11:38 a.m. IST; Dharmasthala, India; A: Steinbrecher quotes a copy of his chart sent by a Swami in the Ashram

Rabindrantah Tagore, May 7, 1861, 4:02 a.m. LMT; Calcutta, India; C: B.V. Ramon in AA 6/1948; same in Sabian Symbols No.887

Kotamraju Narayana Rao, October 12, 1931, 7:54 a.m. LMT; Machilipatnam, India; A: Filipe Ferreira quotes a letter from Rao to B.V. Raman given in Rao’s book “Planets and Children,” p.159, S. Kumar and Associates, Lucknow, India, 1993.

Rudolf II, Holy Roman Emperor, July 18, 1552 (Julian cal.) or July 28, 1552 (Greg.), 7:35 p.m. LMT; Vienna, Austria; DD: Leo’s Notable Nativity No.570 gives July 18, 1556 OS; original source not known. Most other sources say he was born in 1552 in Vienna.

Constantine the Great, February 27, 272 (Julian cal.) or March 9, 272 (Greg.); Niš, Serbia; XX: Birth dates vary but most modern historians use c. 272. From “The Cambridge Companion to the Age of Constantine” by Noel Lenski (2012)

India, August 15, 1947, 12:01 a.m. LMT; New Delhi, India; AA

 

 

REFERENCES

  • Alexander Ruperti, Cycles of Becoming: The Planetary Pattern of Growth, CRCS Publicationsns, 1978, pp. 114-132
  • See http://en.wikipedia.org, “Pope Joh Paul II” (accessed October 6, 2014).
  • Encyclopedia Britannica, “Saint John Paul II” www.britannica.com (accessed October 6, 2014).
  • See http://en.wikipedia.org, “Thomas Henry Huxley” (accessed October 6, 2014).
  • Encyclopedia Britannica, “Thomas Henry Huxley” www.britannica.com (accessed October 6, 2014).
  • See http://en.wikipedia.org, “Voltaire” (accessed October 6, 2014).
  • Encyclopedia Britannica, “Voltaire” www.britannica.com (accessed October 6, 2014).
  • See http://en.wikipedia.org, “Søren Kierkegaard” (accessed October 6, 2014).
  • Søren Kierkegaard, “Second Period: Indirect Communication (1843-46)” www.sorenkierkegaard.org (accessed October 6, 2014).
  • See http://en.wikipedia.org, “Victor Hugo” (accessed October 6, 2014).
  • Project Gutenberg, “Le droit et la loi” gutenberg.org (accessed October 6, 2014).
  • See http://en.wikipedia.org, “List of authors and works on the Index Librorum Prohibitorum” (accessed October 8, 2014).
  • See http://en.wikipedia.org, “Sinéad O’Connor” (accessed October 8, 2014).
  • Encyclopedia Britannica, “Bhagwan Shree Rajneesh” www.britannica.com (accessed October 6, 2014).
  • See http://en.wikipedia.org, “Bhagwan Shree Rajneesh” (accessed October 8, 2014).
  • Encyclopedia Britannica, “Śrī Aurobindo” www.britannica.com (accessed October 8, 2014).
  • See http://en.wikipedia.org, “Śrī Aurobindo” (accessed October 8, 2014).
  • See http://en.wikipedia.org, “Muktananda” (accessed October 8, 2014).
  • See http://en.wikipedia.org, “Rabindranath Tagore” (accessed October 8, 2014).
  • Encyclopedia Britannica, “Rabindranath Tagore” www.britannica.com (accessed October 8, 2014).
  • See http://en.wikipedia.org, “Kotamraju Narayana Rao” (accessed October 8, 2014).
  • See http://en.wikipedia.org, “Rudolf II, Holy Roman Emperor” (accessed October 8, 2014).
  • Encyclopedia Britannica, “Rudolf II, Holy Roman Emperor” www.britannica.com (accessed October 8, 2014).
  • See http://en.wikipedia.org, “Constantine the Great” (accessed October 8, 2014).
  • Encyclopedia Britannica, “Constantine the Great” www.britannica.com (accessed October 8, 2014).

 

 

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Jupiter in Leo – Spiritual Courage, Pt. 1 of 2
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Nick Civitello
July 20, 2015
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Editor’s note: this article was written last summer, upon Jupiter’s ingress into Leo. It is being posted here in two parts in order to serve as a moratorium on Jupiter’s year-long pass through the Lion’s sign, to reflect on developments therein. Part One will present the basis from which various historical personages will be put forth as representative of this planet in sign, and we will begin our examination with figures from Western philosophy and celebrity. Part Two will be presented next week, and will journey East, only to double back to discuss prominent Western rulers. Now, without further ado…

Jupiter in Leo – symbol of spirituality or spiritual courage?

by Marko Obranović

vatican-museums-lion-tapestry-justice-faith-religion-charity-large

Jupiter is on its way through Leo on August 11th, 2015 and is reminding us of all the famous media start born under this configuration. It is a divine combination for someone wishing to be on a shining world stage. It can be found in natal charts of famous directors, actors and music performers. But this is, more or less, information known in the astrological community, general knowledge. The question is: are there any other traits that can be connected with fiery Leo and expanding Jupiter?

Astrologers have written extensively on the Jupiter Cycle and its approximate 12 years of traveling through the Zodiac. For each individual cycle begins from the position Jupiter occupied in the natal chart and from there it travels roughly 30° per year which marks 1/12 of its cycle. Step by step it expands, organizes and socializes the areas of personal charts which he transits (1). His influence is modified by Saturn, limiting, but also a constructive partner. Very often expectations from Jupiter’s transits are overstated or make us think something much bigger will happen than eventually does, but he brings hope that things will be better.

Hope is one of the strongholds of organized religions. Just endure something; sickness, poverty, lack of love or place to stay, and in the future a divine hand will touch you and grant your wishes. Jupiter compensates what Saturn has rigidly denied. You just have to believe, be part of our community and belong to us, to the organized religion whose borders and laws are strictly set by sacred ancestors with Saturn’s face. Inside this set community, Jupiter is a high priest, the one that preaches and promises salvation and organizes the faithful ones.

The beginning of current Zodiac is set at the first degree of Aries. This is an appropriate start when we look on evolution of humanity through an individualistic angle. Taking this into account, we can observe evolution of religious beliefs of an individual from that starting point. When Jupiter crosses the Vernal Equinox, it marks some sort of spark for religious development. From beginning of Aries until the end of Gemini, this process is strongly individualistic when it is transformed from strictly personal to a group or family level in Cancer. We can argue to some extent that relative freedom in developing a personal approach to religion exists in the first three signs of the Zodiac. This freedom is just relative, as the new cycle brings with it residues or karma from the previous one which ended in Pisces.

In Aries, a need for religious quest is awakened, Taurus focuses the need, in Gemini we learn about the religion and finally in Cancer it is set as some sort of foundation with which we go through life hoping for the best.

What happens in Leo?

Contrary to its opposite sign, Aquarius, Leo is not often regarded as a rebellious character. Maybe this is correct in the matters of social rebellion, but Leo confronts every time his ego is hurt. This rebellion is often evoked by selfish reasons which mostly bring personal gain or defeat but in certain cases they are indications of wider social changes starting from a single individual.

To the most of us religion inherited from family (Cancer) is something we take for granted. People continue the religious rituals in the same or similar way they ancestors did. But, Jupiter in Leo is the first step after the family and a time to take one step further. This step is sometimes a revolt and sometimes an effort to show the world that what we received in the private circumstances of home life deserves to be shown to a wider audience.

This article will present a number of examples of famous historical or contemporary personalities born with Jupiter in Leo whose influence manifested in their lives in three distinct fashions. Every group of examples has a few things in common which can be connected with basic symbolism of Jupiter and Leo; organized religion and/or individual rebellion against it, emancipation of a particular group inside organized religion and expansion of spirituality learned inside a family or some other wider community (Leo as a next step after Cancer). In most cases, actions were personally motivated and can, to some extent, be explained with Saturn’s natal chart impact, but the end results had far more social sway.

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  1. Rebels against and critics of traditional religion

Before the rebellion there has to be something or someone to rebel against, there has to be an example which shows that Jupiter in Leo is strongly connected with traditional religion.

Probably the best example is the late Pope John Paul II born with culminate conjunction of Jupiter and Neptune in Leo. It is relatively easy to notice the strong influence of this configuration throughout his life. Based on his biography, at the beginning of his third Jupiter cycle, on February 29th 1944 he was hit by a Nazi army truck which caused him severe injuries. Survival and recovery marks some sort of inner conformation of his vocation as a priest. This cycle was in the last phase as Jupiter was passing through Cancer when he earned his PhD in Sacred Theology in 1954. Political struggles inside Poland prevented him from receiving that degree until 1957, at the start of his fourth Jupiter cycle. In June of 1967, at the start of his fifth cycle he was promoted to the Sacred College of Cardinals, an advisory college in the Vatican from which a new Pope is selected. At the start of his sixth cycle he was elected as Pope John Paul II (2, 3).

His life path was very much connected with the Jupiter cycle but he also tried to transcend exclusivity of one inherited religion with the help of universal Neptune. All this under strong influence of Saturn in Virgo with his apparent effort to develop servitude and humility.

But, who were the rebels?

Thomas Henry Huxley was a 19th century English biologist and grandfather of famous writer Aldous Huxley. History remembers him from various scientific work but the fact that stands out is his famous debate with Samuel Wilberforce in 1860 which was the key moment for acceptance of Charles Darwin’s theory of evolution. Thomas was born with Jupiter in Leo conjunct his ASC and Saturn in Gemini in the 11th house. He called himself “Darwin’s bulldog” and through a battle for scientific appreciation of Darwin’s work, he purely reflected his natal chart. Outspoken Jupiter on an academic stage was pushing intellectual borders of knowledge set by Saturn in Gemini and the teachings of creationism. He is the one that coined the term “agnostic,” representing his religious beliefs, an individual statement which can be explained as “someone who neither believes nor disbelieves in the existence of a deity or deities”. Just as a final curiosity, a famous debate of his took place at the Oxford University Museum in Oxford, England, on June 30th of 1860, a few hours after Jupiter entered Leo and was crossing his ASC (4, 5).

Interesting fact:

In 1873, at the start of his fifth Jupiter cycle, the King of Sweden made Huxley a Knight of the Order of the Polar Star (4).

Prof_Thomas_Henry_Huxley

Famous French writer, historian and philosopher Voltaire was born with Jupiter in Leo and Saturn in Capricorn. His natal chart battle between these two planetary positions is clearly seen in his work through attacks on the established Catholic Church, and his advocacy of freedom of religion, freedom of expression, and separation of church and state. Ha was one of the key thinkers of The Enlightenment, battling superstition and supporting religious tolerance. This was a battle for an individual freedom from old dogmas and tradition, not a revolution, but it is interesting to note here that the flashpoint for the French Revolution, the storming of the Bastille, happened on July 14th, 1789 during Jupiter in Leo.

With theatrical Jupiter in Leo, he used his satires to uncover true weaknesses of the organized state and religion (Saturn in Capricorn). The Age of Enlightenment was sparked in late 17th century by the ones like Descartes and Bacon (with Jupiter in Aries,) more thoroughly developed in works of Baruch Spinoza and John Locke (Jupiter in Taurus,) and some sort of literary statement, sum or peak of those ideas was presented in famous French “Encyclopédie” published between 1751 (Jupiter in Gemini from 29th June) and 1772. Voltaire was one of the main contributors in this enormous collection of 28 volumes written, for the first time in Western civilization from the point of individual or intellectual authority, not religious dogmas (6, 7).

Interesting fact:

Jean-François Lefebvre de la Barre (September 12, 1745 – July 1, 1766; during Jupiter in Leo) was a young French nobleman, famous for having been tortured and beheaded before his body was burnt on a pyre along with Voltaire’s Philosophical Dictionary. La Barre is often said to have been executed for not saluting a Roman Catholic religious procession, but the elements of the case were far more complex (6).

Søren Kierkegaard, 19th century Danish philosopher, is another famous example of the combination of Jupiter in Leo and Saturn in Capricorn. Considered to be the first existentialist philosopher, he wrote critical texts on organized religion, Christendom, morality, ethics, psychology and philosophy of religion. The foundation of his philosophical thinking was “living human individual” and its relationship to life. His open attack on the Danish Church started in the last years of his life and were provoked with a speech held for the deceased Bishop Jacob Peter Mynster (here is an example of Jupiter in Leo rebelling against authority of Saturn in Capricorn,) after which he strongly objected to the idealized presentation of the bishop’s religious actions and public image. Kierkegaard’s stressed individual relation to Christianity (Jupiter in Leo) contrary to organized bureaucratic church controlled by the state (Saturn in Capricorn). His vast writings on religion are fascinating examples of questions and thoughts on individual sincerity in relation with Christianity (8).

“…it should immediately be borne in mind that the issue is not about the truth of Christianity but about the individual’s relation to Christianity, consequently not about the indifferent individual’s systematic eagerness to arrange the truths of Christianity in paragraphs but rather about the concern of the infinitely interested individual with regard to his own relation to such a doctrine.” (9)

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One of the most famous 19th century French novelists and poets, Victor Hugo, was born with Jupiter in Leo (culminate, on Regulus) in conjunction with Saturn in Virgo; both retrograde in opposition with Sun, Venus and Pluto in 4th. He was brought up by a strongly religious mother, but his religious views changed radically throughout his life. From strong identification with his family Catholic religion in his youth to election for parliament as a conservative during the end of his third Jupiter return in 1848 and breaking off with conservatives after a speech for the end of poverty and misery in 1849 at a beginning of his fourth Jupiter cycle. Soon after the beginning of his fourth Jupiter cycle Hugo was forced into political exile, where he continued his estrangement from traditional religion, frequenting Spiritism and settling in Rational Deism, similar to Voltaire. After the return from exile, at the beginning of his sixth Jupiter cycle in 1872, after being asked if he was a Catholic, his answer was “No, a Freethinker”. He insisted on burying his sons without religious symbol and demanded the same procedure for his funeral (10, 11).

Interesting fact:

His famous book, Les Miserables, was published during his exile in spring of 1862, at the beginning of his fifth Jupiter cycle. The book appeared in Index Librorum Prohibitorum – a list of publications deemed heretical, anti-clerical or lascivious, and therefore banned by the Catholic Church. He passed away on May 22nd 1885 with transiting Jupiter in Leo on 27° conjunct his natal Jupiter on 29° closing in on his final cycle (10, 12).

sinead

One of the more contemporary examples of natal Jupiter in Leo rebelling against religious institutions can be found in Sinead O’Connor and her Saturday Night Live performance in October of 1992, when she tore up a photo of Pope John Paul II as a protest against sexual abuse in the Catholic Church. Her Saturn is in last degrees of Pisces (symbol of institutions) and part of a complex T-square involving Venus in Sagittarius and Pluto and Uranus in Virgo. Her Jupiter is retrograde and alone in the half of the Zodiac separated with a Saturn-Uranus conjunction opposing Pluto. She stood alone on that Leo’s stage on Saturday Night Live. Her actions had deeply personal motivation as she was physically abused as a child by her mother, who she left in 1979 at the beginning of her second Jupiter cycle. This cycle got its conclusion or reaping of the benefits in its last stage during transition of Jupiter from Cancer to Leo in 1990 when she reached global success with her hit song “Nothing Compares 2 U” (13).

Part Two will be posted next week. Stay tuned! – NJC

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Marko Obranović is a university food scientist with a lifelong passion for astrology. He combines these two subjects on his bilingual blog, Terra Astrology (www.terraastrology.com/en), sometimes as individual topics or together as a “from the stars” view on contemporary health nutrition. For personal consultation or other discussion, he can be reached through email (marko.obr@gmail.com) or Skype (mobranovic).

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