Mankind should feel himself a functional part of the universe and connected to the one and unique source of everything.
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This implies the need for a ONE, a unique whole, with infinite potentiality necessary as a source for all activities to be performed by wholes, enabling each of them to fulfil their intrinsic potentials. In this order we see the 3 dimensions we recognise from our solar systems and also from all other galaxies and universes. In addition a 4th dimension is named Relatedness implying Form at both the physical and mental level, and also a 5th dimension named Space is postulated as the will to be at the root of all Forms of existence.
At the level of Space there is nothing but Motion and this Motion is categorised in a cosmogenic creative process and a catacosmic process of inhalation , drawing everything back to a near dimensionless point. This cosmogenic process is represented by the white hole where new universes are created and the catacosmic process is represented by the black hole where universes and galaxies end up their existence. The creative drive is represented as the Yang, while the catacosmic pull is represented by the Yin.
Both the cosmogenic and catacosmic processes are repeated without limitation as can be seen in every birth and death on a biological level, but also with the creation of new ideas and old once becoming obsolete. Our solar system is, together with all other stars, universes and galaxies, part and subject of this whole and as such everything existing is integrated in a harmonic interplay.
The idea of wholes existing of smaller wholes and at the same time with other wholes being part of a bigger whole, together representing an endless order of wholes being all connected is derived from this philosophy. Rudhyar considers astrology as a symbolic language representing the potential to bring individuals in line with cosmic cycles. According to his views, the birth chart is representing the potentials of the individual created at a unique location and time. An individual human being is seen as a whole but also part of vaster entities, as e.
Rudhyar thus developed the idea that individuals born on earth are not only subject to influences from our Sun, the Moon and the nearby planets Mercury, Venus, Mars, Jupiter and Saturn making their orbit, but also from outside of our solar system. He seeded the ideas for a truly humanistic astrology based upon evolutionary cycles and the birth chart being a route chart for this evolutionary process and to guide us to realise the immanent and not very easily to be understood purpose, that can be derived of it. Where in classical astrology the individual was subject to good benefics and bad malefics forces acting out of his control and inevitable not possible to escape from, Rudhyar denies the existence of good and bad influences.
He postulates all elements in a birth chart have to contribute to the realisation of the full potential of the individual life as presented in a birth chart. Sometimes these elements play a constructive role, building on what already has been achieved. Uranus, Neptune and Pluto have the role to dematerialise the fortified citadel by Saturn of the human ego and to act as agents for transformation.
Rudhyar also redefined the roles of the classical planets in astrology based on his vision of the cyclic behaviour of time. He identified Mars, Jupiter and Saturn to regulate the relation of the organism with other organisms within the same whole and Sun, Mercury and Venus referring to internal functions of the organism, Uranus, Neptune and Pluto refer to the influence from outside our solar system the galaxy.
Each of these planets contribute to transformation and transcendence of the ego. The basic challenge offered by Uranus, Neptune and Pluto is of an opposite away from Sun kind of gravitation exerted by the galactic centre. This requires a change of loyalties from the Sun ego to the galaxy unification of everything. For this experience it is not necessary to travel in space, it is sufficient to be aware of galactic energies and to allow them to have influence.
In the natal chart these transformational challenges can be analysed. Uranus refuses to accept the limitations imposed by Saturn and its main function is to keep the path to the galactic centre open. Neptune represents the detachment from matter, demanded from everyone longing for a spiritual condition of existence. Pluto requires every living nature to put aside everything that is not part of the own essential nature. Quite obviously, the beginning of vegetation in the spring and the fall of leaves following the harvest stood out in the agricultural civilizations of Mesopotamia and other temperate regions as high-points in the basic seasonal cycle of the year.
The Legacy of Dane Rudhyar (1895 – 1985)
Likewise, sunrise, noon and sunset were selected as similarly basic moments in the full day-and-night cycle leading - together with a mysterious point opposite noon in the cycle of the day - to the basic quadrature of all astrological charts and concepts. A similar and even more graphic or geometrical fourfold cyclic pattern was related to the phases of the Moon during the month.
It seems quite plain to us that the observation and recording of lunar phases led to the rational and geometrical concepts of astrological aspects. The three basic aspects of archaic astrology are thus likely to have been the conjunctions New Moon , opposition Full Moon and square First and Last Quarters. The astrological aspect called trine, however, does not seem to have come out of any primary sense of time-division. If we divide a circle into three arcs and inscribe the geometrical figure of a triangle in it by connecting the points defining the arcs, we would not be following a pattern suggested by the flow of natural processes in the biosphere.
Neither can an essential threefoldness be inferred from observing any celestial cycles. If we think of dividing a cycle into three parts, we do so as a result of being able to separate the concept of a process from all our experiences of processes - our experiences of processes in nature displaying always an essentially two- or fourfold structure.
Herein lies the rub between circle and cycle, space-projection and time-experience, geometry and process. With the trine, the danger of astrology losing its sense of process arises. But so also comes into play the possibility of astrology becoming truly a key to understanding the mysteries of man and the universe! When we speak about a trine, we are not specifically or exclusively referring to the astrological aspect we use today, but more generally to astrological notions of threefold linking not based on time-experience and process, but on space-projection, geometry and concept.
In other words, when triangulation appears in astrological thinking, it means that a shift in emphasis has occurred. The change is from emphasis on experience to emphasis on abstraction from experience, from cycle to circle. We see the same nexus being reached in terms of the zodiac, when the time-experience of the seasons became embodied, as it were, in a geometrical design.
In nature, unfoldment is paramount and the process of change is step by step, although some steps may be seemingly large or sudden. That the zodiac has come to be considered more of a circle than a cycle even though its very basis is time-experience should be obvious. Otherwise, how could we refer to something like 'Mars in Virgo'? Astronomically, it is like saying something more to the effect of it is March, but Mars is where the Sun was last September and will be this coming September.
But why should the particular section of the sky the Sun crosses in September carry September's qualities and somehow transfer them to or through Mars when the Sun is not there and it is in fact spring? We have always found it puzzling that astrologers have not considered the way the zodiac is used to be more mysterious, or at least have not generally asked deep and probing questions about it.
Such phrases as 'Mars in Virgo' and its attendant, above-mentioned conundrums make sense if we understand that as the human capacity for abstraction and conceptualization, and therefore astrology and the zodiac, developed, the cycle of the seasons was projected as a circle in space. This gave rise to the significance of the cardinal, fixed and mutable crosses, and the earth, air, fire and water triangles, which developed as significant symbols in their own right.
However, as the 'time-ward' flow of zodiacal signs was 'interrupted' and, as it were, reshuffled by geometric inscription and linking, the signs became increasingly thought of as separate entities, eventually becoming in most people's minds little more than twelve boxes or categories into which fall a variety of characterizations and personality traits - these often having little if anything to do with natural processes such as the unfoldment of the seasons or the span of a human life, but gaining far more of what are attributed as their meanings from geometric, particularly triangular, linking with other signs.
Of course, it will be asserted that from a sidereal point of view the zodiac arose as a frame of reference associated with the constellations, which provided reference areas for celestial motions in the heavens where nothing else stood relatively still long enough to be used as such a framework. This may be so - at least in part and in some areas of the world - but it would also appear that even before the constellations were 'fixed' as definite celestial entities, the process of heliacal and achronycal rising and setting of certain brilliant stars, along with seasonal changes, played a significant role in astronomical understanding.
The number is thus a geometrical rationalization or conceptualization of the experience of change - i. Why the fascination? Because Greek philosophers like Pythagoras and Plato believed geometry and mathematics held the keys to the mysteries of Man, God and the universe. To the evolving Western intellect, geometry and mathematics revealed a supersensible, 'perfect' or ideal pattern of order behind , but not actually in, what were considered the less-than-perfect manifestations of nature - human nature and the unruly periods of celestial motions included. Plato, for example, encouraged young men destined for the responsibilities of public service to develop their minds by studying, among other things, astronomy.
But he warned that they were not to trouble themselves too much about the actual heavenly bodies, but rather with the mathematics of motion of ideal heavenly bodies. It was not a very large step from the mathematics of the motions of ideal heavenly bodies to the mathematics of the geometry inferred from the motions of ideal heavenly bodies. Thus, in all fields of human endeavor, and not only in astrology, the chasm between the realm of static archetypes and the world of ever-changing phenomena, between intellect in the Greek sense of the term and experience widened.
Experience - the realm of the senses and all natural processes - was consigned to a rung of the value-ladder quite below the rank of Reason, i. Nature had to be subdued by Reason, considered the ensouling principle of man, and human nature was at the head of the list. The body and its natural inclinations, character and destiny as 'written in the stars' had to be forged into a fitting receptacle for the divine soul, Reason.
Hence, the purpose of an individual's horoscope became to enable him to 'rule his stars. It therefore referred to the realm of nature, human nature, to the part of the human being which had to be controlled or subdued by his reason. But if the wise man was to rule his stars, i. Astrology developed as an increasingly complex descriptive typology, from which every person could ascertain his or her strengths and weaknesses, wielding the former as weapons in order to conquer the latter.
While the horoscope was referred to nature, the interpretation of the horoscope was the province of the intellect. Since manifestations of nature are many and celestial factors describing them relatively few, the myriad relationships between factors in the horoscope became increasingly significant. At times he may do such-and-so, creating this or that type of problem. He will be most happy or successful if he. He should use extra caution when. In terms of what we are developing here, we should first realize what a tremendous change this represents from the way in which ancient people reverenced the stars and planets and sought to attune themselves to the natural, seasonal processes and inevitable periodic changes over which they believed the heavenly discs and dots of light unquestionably held sway.
To seek to attune oneself to natural processes is evidently quite different from trying to rule and bend them to one's will! And it matters only slightly whether the processes one interferes with are external, biospheric-natural ones or internal, psychological, human-natural ones. We are beginning, quite uncomfortably, to realize where the 'conquer' mentality has led Western civilization, most obviously in terms of its particular brand of science and technology. And yet, humanity has evidently passed the point at which a more or less passive attunement to purely natural and biospheric rhythms is possible or even desirable.
Can there not be a meeting ground between these two contrasting approaches to life?
Dane Rudhyar's Planetary Position
Can a sense of process and attunement rather than separation and manipulation be reincorporated, not only into astrology, but into human consciousness and actions as well? Whether we say that the horns of the dilemma are represented by the right and left sides of the brain, or whether we rely on feeling and experience or on our intellects, a holistic world-view vs. These are all different ways of depicting the same crossroads. But synthesis, contrary to popular opinion, is not like running something willy-nilly through a Waring Blender; it is more than mere eclecticism. It is a harmonization of opposites within a more inclusive vision.
The approach resulting from this type of synthesis should of course encompass qualities of each earlier approach, but it should also far surpass both in psychological sophistication and philosophical inclusiveness. Because human consciousness was able to formulate and use the two earlier approaches, it developed the capacity for a broader perspective through the experience and the process - even though the experience and process consisted largely of, first, denying the significance of experience and process in relation to a supersensible ideal, geometric realm and developing the powers of abstraction, rationalization and conceptualization; then, turning those very powers back on the material world, asserting that only what was physical and could be grasped and manipulated by the intellect could be considered 'real'!
We believe that the process-oriented approach we are developing in this book has the possibility of going far toward stimulating the needed synthesis in astrology. The reader should recognize, however, how different it is, especially from the purely descriptive approach he or she may be used to encountering in most textbooks. The process- oriented approach we are envisioning is an approach not only to chart interpretation per se, but also, we repeat, an astrological approach to life interpretation.
It is an approach in which the motions of celestial bodies become symbols of how processes operate and unfold everywhere, and an approach in which a person's life is seen and understood as the polyphonic unfoldment of a variety of processes, all aimed at fulfilling some necessary evolutionary step or function.
Such an approach, like the approach of archaic or indigenous peoples , seeks attunement rather than forcible mastery. But it is not an approach advocating passivity or resignation. It is an approach promoting understanding and meaningful living, and a transformative willingness to pass through whatever life brings in order to grow and develop and actualize the potentialities inherent in one's birth. It is an approach which ultimately flows from - and toward - the realization that every life-process, whether in nature, human nature in general, or in a particular person's life, is a phase of a larger process, a step in the step-by-step unfoldment of something essentially necessary for personal, collective or cosmic evolution.
From a process-oriented point of view, we can best understand the birth-chart - the map of the heavens drawn for the exact time and place of a person's first breath-if we picture it as a stop-motion snapshot of a moment in the flow of the life of the cosmos. It is, as it were, a slice of celestial space-time as seen from planet Earth.
The whole past of celestial motion is behind and implied in the particular planetary, zodiacal, house and aspect pattern appearing at the moment of our birth.
Dane Rudhyar - astrology chart
And implied in both its totality and each of its parts is dynamic momentum, that is, an inexorable continuation of motion toward a future unfoldment. A birth-chart is thus a celestial statement of where the universe 'is', and therefore what it needs next, at the moment of our birth.
In the history of the cosmos, or at least what we know of it, of our cosmos - the Earth, humanity, our society, family, etc. The newborn inherits, as it were, a world and a cosmos already in progress. Many things have been done, and they have been done well or badly. Some lines of development have produced beautiful accomplishments or valid and workable solutions to life's challenges.
Other evolutionary attempts have failed partially or utterly, or left behind toxic by-products or decaying remains which must be neutralized or eliminated before the next constructive steps can be taken in a particular area. At all times, a host of cycles of development, terrestrial and celestial, is in process - and the next steps need to be taken in all of them. The birth-chart shows us that each one of us is the potential taker of some next step s.
It shows us not only that each of us is a potential taker of some step, it shows us how - by handling what types of energies and by meeting and passing through what types of challenges in what areas of life - we can endeavor to answer the need we were born to fulfill. Past karma demands that this be so; the future, yet unborn but 'present' in seed, yearns for it as a foundation.
Birth Chart: Dane Rudhyar (Aries)
If we believe that life is indeed ordered and meaningful, we can also trust that we will be 'given' to experience whatever situations we need, either through, or in spite of which we can best fulfill our function. This may seem somewhat abstract, but we can perhaps make it more concrete by saying that, at least astrologically and archetypally, we can follow many developmental processes as they unfold by relating them to the phases - i.
From such a point of view, we can actually watch our birth-charts taking form over time, the natal positions and aspects 'clicking in', as it were, one after another, step by step. Similarly, if we are process-oriented students of history, psychology and sociology, we can see the kinds of situations we face in our lives having been formed over time and through individual and collective cycles of development during the decades and years before our birth.
We can actually see that the kinds of problems we face in life become possible through such a process. It may seem rather strange to speak of problems almost as if they were privileges, but in a sense - an evolutionary, process-oriented sense - this is indeed the case. Problems occur when traditions crystallize and become ineffective, when the pressures of past karma necessitate unprecedented solutions to equally unprecedented 'messes', or when new potentialities engendered by positive steps forward in human development require bold and enlightened innovation in order to be actualized.
What we often fail to realize when we deal with what we call our personal problems is that they are actually particular or individual focalizations of the developmental challenges of our times. Changing values in interpersonal relationship, in social institutions such as marriage and the family, in the roles of men and women - problems with our children, their education, involvement with peer-group activities, drugs, TV or fashion - economic difficulties brought about by job-loss or the obsolescence of skills built over a life-time - situations of psycho-spiritual crisis or conflict encountered in an eager search for 'new realities,' modes of consciousness or levels of being: all these and more are reflections and personal manifestations of much larger patterns operating within our society and humanity as a whole at this time in history and evolution.
The teaching is significant insofar as it is timely — that is, as it fills the needs of a group of individuals then living, or starting on their life-journey. The multiplicity of energies and stresses, and the complexity of a global openness, are facts which must be met. Assagioli has had to meet them in his own person.
And the solution has come out of the confrontation. How completely he has worked out the latter in his own life is beside the point here. At the level of the personal life, it corresponds to global planning in the new society now in the making. Space is lacking to adequately condense Dr. This much, however, can be said. Blavatsky with which Dr. Assagioli was well acquainted. But Freudianism and psychological materialism do not offer a satisfactory or healing solution to the conflicts, insecurity, and generalized state of semi-neurosis of most people.
While a psychologist like Dr. Kunkel seeks to reestablish this spiritual reality in human consciousness by the way of Christian mysticism , Dr. Assagioli pursues a similar end along the path of ancient and modern theosophy.
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In this sense, the Nordic-German approach complements the Mediterranean tradition, whose roots reach to the ancient foundations of Hindu transcendentalism and yoga techniques. According to Dr. One, which may be The four stages on the path are defined by Assagioli as:. I cannot detail here the characteristics of each of these stages, but I shall say that the last one the process of reconstruction is divided into three essential phases:.
The Criticism A Short definition of criticism, by Roberto Assagioli:"We will now examine another of the greatest obstacles standing in the way of spiritual development In Dr. It can be said to be a theoretical or philosophical, more than a purely psychological view; a mental, rather than an experience-conditioned, approach.
Structural clarity and a well-defined workable formula for psychosynthesis may be its fruits; yet there is danger in that a philosophical system tends to be superimposed upon the living substance of human search and human conflict — and sometimes substituted for the throbbing actuality of the experienced need of the moment. It is a danger inherent in all types of planning, and in all but the simplest kinds of classification.
The most disputable point in Dr. Your email address will not be published. Here is a short definition of the soul, by Roberto Assagioli.
An article by Roberto Assagioli: What is Synthesis? Here is a definition of symbols, their value, effect and usage in psychotherapy, by Roberto Assagioli, from his book Psychosynthesis, p. Short definitions of imagination by Roberto Assagioli, one of the psychological functions of psychosynthesis:"Imagination is a function which in itself is A short definition of Inferiority, by Roberto Assagioli:We can distinguish two different causes, or groups of causes, of indecision.
Desire or Impulse are one of the psychological functions according to