intaccc
Welcome to the world inside!
Embedded Files
“I can only contemplate with awe and wonder the depths and heights of our psychic nature.Its non-spatial universe hides an incalculable abundance of images that have accumulatedover millions of years of living development and have become fixed in the organism...And these images are not pale shadows, but tremendously powerful psychic factors...“Next to this image I would like to place the spectacle of the starry skies at night,because the only equivalent of the inner universe is the outer universe.”It is believed that our relationship with the stars is as old as humanity itself.For thousands of years, our ancestors gazed in awe at the starry night sky, and the firstknowledge about the stars can be found in prehistoric caves, bone fragments, and megalithicstructures.At around 12,000 years old, Göbekli Tepe contains the oldest known megaliths in the worldand suggests evidence of alignment with celestial events much older than Stonehenge and theGreatPyramid of Giza.Over time, most, if not all, ancient civilizations sought meaning in the heavens and personifiedtheir myths in the constellations.The Sumerians were among the first to observe and record the movements of celestial bodies,laying the foundation for the study of astrology (literally,“the study of the stars”).This helped the Babylonians of Mesopotamia create the first organized system of astrologyaround 2000 BC.The astrological premise can be found in Babylonian tablets, where it is written:“Both heaven and earth produce portents, although they appear separately, they are notseparate(because) heaven and earth are related.A sign that portends evil in heaven is (also) evil on earth, a sign that portends evil on earthis evil in heaven.”Astrology studies the correlation between the movements of celestial objects andterrestrial events or human experience.The heavens were thought to present celestial portents or omens, signs of future eventsrelated to human affairs, which were believed to be divine messages from planets named afterthe gods.The Babylonians would use them to predict future events and take steps to avoid disasters.This is known as mundane astrology, which is almost entirely concerned with the welfareof the state and the king.Parallel to the Babylonians, the Egyptians developed their own astrology, based on thedecanates, which are 36 groups of “fixed” stars or small constellations divided into10 degrees each, used as a timekeeping method, to be able to perform religious rites at thetime.suitable, among other things.Each of the decanates would be associated with a divinity.After the Alexandrian conquest in the 4th century BC. C., Hellenistic astrology mixedwith Egyptian astrology and Babylonian astrology, creating natal astrology.The emphasis shifted from predicting mundane events to focusing on the positions ofcelestial bodies at the time of a person's birth, in order to provide information about theirpersonalityand life path.Another branch that emerged later was elective astrology, which involves choosing themost auspicious or favorable times to start or undertake specific activities or events.Ancient astronomers observed how some stars remained fixed and others wandered.Although we now know that stars are not “fixed”, but rather move very slowly, so that theirmovement seems imperceptible to the human eye.The wandering lights became known as planets, a word derived from the Greek verb planasthai,meaning “to wander.”The ancients imagined the planets as gods who wandered among the constellations alongthe zodiacal route.Hence the planets were named after gods.Today, our planets are named after the Roman gods.In the classical Greco-Roman period, the constellations through which the planets passed weremapped out as the celestial highway known as the zodiac.The first zodiac signs were characterized by instinctive images embodied in animals; Thefigures of the zodiac are not simple random and random drawings, but images of thecollective unconscious projected towards the sky.The word “zodiac” derives from the Greek zodiakos kúklos (circle of little animals),which reflects the prominence of animals and mythological hybrids among the twelve signs.The Chinese zodiac has twelve animals, one of which is assigned to each year in a repeatingpattern.twelve year cycle.Archetypically, magical animals are often symbols of the Self (the total personality).They are a purely instinctive unconscious force, greater and more powerful than theego, but completely unconscious.This circle of animals or wheel of life embodies the complete wisdom of nature and yet does notpossess the light of human consciousness.Embedded in the zodiac is archaic wisdom known as the “seat of the soul” or the“temple of the spirit.”Now we will go over some of the basic concepts of astrology.For the astrologer, the birth chart is not only a portrait of the sky at the momentof birth, but also a snapshot of our soul's plan and, therefore, themost valuable tool one can have in one's possession.This soul blueprint contains clues to help you understand your personality,including your strengths and flaws. Itreveals something bigger than ourselves, as our lives are connected to the cosmos,giving us a deeper sense of the meaning of life.The German astronomer Johannes Kepler wrote: “The soul of the newborn baby is markedfor life by the pattern of the stars at the moment it comes into the world,remembers it unconsciously, and remains sensitive to the return of configurations of a similartype.”The seven classical planets or seven luminaries are: The Sun, the Moon, Mercury, Venus, Mars,Jupiter and Saturn.The seven days of the week are named after these luminaries.Uranus, Neptune and Pluto were not included, as they are invisible to the naked eye andtherefore unknown to the ancient Hellenic peoples.Aspects are certain angles or degrees of separation between planets that give us anunderstandingof their relationship to each other in the birth chart.When two or more planets align in the sky at certain angles, their energies are said tocombine.These are carefully studied by astrologers, as this is where the main action occurs.Depending on the combination of planets, the aspects can have a positive or negative effect onus.The ancients had a magical-symbolic sense for the physical world, and to the humanimaginationthe heavens seemed to be engraved with figures such as Aries the Ram, Gemini the twins,Sagittariusthe archer, etc.In the birth chart, there are a total of twelve signs on the zodiacal wheel, each of which lastsone month and occupies 30 degrees of celestial longitude.On the other hand, there is the wheel of twelve houses, which is based on therotation of the Earth on its own axis for 24 hours.Each house represents a unique sphere of human existence or experience, wherethe energies of the zodiac signs and planets operate.The first three houses are: the self, possessions and communication, respectively.Two people can have the same zodiac sign, but be located in a different house.This is because the sun sign differs from the ascendant.There are three key signs in astrology: sun sign, moon sign and rising sign.When one talks about their zodiac sign, they are usually referring to their sun sign, that is,in which zodiac sign the sun was positioned when they were born.This represents one's core identity or personality type.The sun spends about thirty days in each sign of the zodiac.The moon sign, on the other hand, spends two and a half days in each sign and governs theinner self or unconscious personality.In alchemy, seeking the coldness of the moon (silver), one finds the heat of the sun (gold). Itis the union of the albedo and rubedo stages, the sacred marriage of the king and queen, whichleads to the creation of the philosopher's stone (an alchemical symbol of the Self).On the other hand, we have the ascendant, which appears at the time of your birth andlocation (time zone), and changes every two hours on average.Aim for your first house in the birth chart.The ascendant represents your personality (how you present yourself to the world).The Christian mystic and astrologer Max Heindel gives us the example of two children who werebornin the same place at the same time and who had marked similarities in their lives.He writes: “A Mr. Samuel Hemmings was born in the sameparish of London, at the same hour and almost the same minute as King George III.June 4, 1738. Heentered the hardware business on the same day as the King's coronation; He wasmarried on the same day as His Majesty, he died on the same day, and other events in bothlives resembled each other.The difference in position prevented them both from being kings, but on the same day that onebecamemonarch of a kingdom, the other also became an independent businessman.The well-known Hermetic saying: “As above, so below,” is key to astrology.It is the idea that man (the microcosm) is influenced by the universe (the macrocosm).That is, truths about the nature of the cosmos can be inferred from truths abouthuman nature, and vice versa.The notion of seeing mythical narratives through patterns in the skies is one of the firstattempts to link the outside world with the inner world.The myth of astrology was and continues to be another way of understanding the world aroundus.For Paracelsus, the 16th century Swiss doctor, astrology was a source of fundamentalknowledgefor the doctor, since without this knowledge it was not possible tocorrectly interpret the inner sky or the "star of the body" and, therefore, cure the patient. .In his conception of the inner heaven he glimpses an eternal and primordial image, whichis implanted in him and in all men, and is repeated in all time and place.In every human being there is a special heaven, complete and intact.The very nature of astrology connects it with the cosmos, myths and gods.Throughout most of its history, astrology was “mainstream” and considered anacademic tradition, and although it had some skeptics, it was not until the beginning of theScientific Revolution in the 16th century that astrology was brought into use. seriousquestioning.The astronomical predictions of Ptolemy's geocentric model, which had been used for morethan1,500 years, were being replaced by the heliocentric model introduced by Copernicus.Astrology gradually became pseudoscience and astronomy was born.Western astrology was not only frowned upon by science, but also by religion, whichconsidered it heretical, primarily because of its emphasis on destiny rather than free will.Astrology is a liminal subject, part of the enigmatic frontier zones of human explorationthat resist a universally agreed upon definition. Itis one of the most historically significant and enduring liminal realms of knowledge,as well as one of the least understood.Although astrological language is full of mythical allusions to the interaction betweengods, traditional astrologers did not use these mythical dialogues to amplify planetary aspects.It was the Swiss psychiatrist and psychoanalyst Carl Jung who inspired astrologers to returnto the symbolic, to amplify the starry skies with myths and remember the planetary gods.In mapping the landscape of the psyche, Jung recognized some important archetypes, such astheWise Old Man, the Great Mother, the Shadow, the Hero, the Fool, etc., which ancientastrologerscould recognize from their planetary pantheon and signs. of the zodiacFor example, Saturn being the figure of the Shadow, but also of the Wise Old Man.Both astrological and Jungian images are representatives of archetypal forces that shape andgovernhuman experience; whether it is expressed in the heavens or in the unconscious.Jung writes: “The journey through the planetary houses...means the overcoming of a psychic obstacle, or of an autonomous complex, adequatelyrepresentedby a planetary god or demon.”Jung was primarily interested in the way astrology could help explore the psyche.The zodiac wheel symbolizes an imaginative journey that is an early description of theprocess of individuation, the path to wholeness.The Egyptians believed that at dusk, the Sun God Ra would travel to the underworld,and at dawn he would emerge again after fending off the monsters of the underworld.This birth-death-rebirth motif can be compared to the hero's journey we all participate in,as seen in myths of heroes with solar attributes.The path of the individual is symbolized by the journey of the Sun through the twelve signs ofthe zodiac.Individuation is not a linear process, but rather a process of circumambulation of theSelf, that is, of going around until reaching the center, representedby the mandala, a symbol of the Self.Similarly, by relating to archetypes, we participate in primordial time.The Romanian historian of religion Mircea Eliade calls this the eternal return.Myths, rituals and traditions reconnect us with the sacred, allowing us totemporarily leave the profane towards the divine realm that transports us back to the world oforigins.Like Jung's theory of psychological types, astrology can also give amore or less complete picture of the individual's character.Since ancient times, astrologers have seen a correspondence between the different planets,zodiac signs, houses and aspects, all of which have meanings that serve as a basisfor a study of character or for an interpretation of a given situation.Myths are symbols of archetypal patterns that underlie human experience.Jung's recognition of the reality of the unconscious and his work withprimordial images or archetypes was a great help to astrology, which branched into a new field,known aspsychological astrology or astropsychology.The term "archetypal" seems more appropriate than "psychological" to summarize thissymbolic approach to astrology.Jung writes: “Obviously astrology has much to offer psychology,but what the latter can offer its older sister is less evident.As far as I can judge, it would seem to me to be advantageous for astrology to take intoaccount the existence of psychology, especially the psychology of personality and theunconscious.I'm almost sure that something could be learned from his symbolic method of interpretation;because that has to do with the interpretation of the archetypes (the gods) and theirmutual relationships, a common concern of both arts.The psychology of the unconscious is particularly concerned with archetypal symbolism.Astrology can be a great extension of Jung's psychological types.In fact, Jung's four types of functions (thinking, feeling, sensation, and intuition) fit perfectlywith astrology's ancient division of the four elements (air, water, earth, and fire).Each is a different way of describing empirical observations of the same phenomena.The astrologer is challenged to consider the unconscious characteristics of the literal elementsof the birth chart.Some astrologers are sometimes too literal and not symbolic thinkers.With literalism, the symbolic (literally,“putting things together”) becomesdiabolical (“taking things apart”), so that it loses its deeper meaning. Itis also important for astrologers to differentiate between the inherited tendency that is collectiveand the personal manifestation of the archetype.For example, Mars symbolizes the courage to act, the capacity for aggressionor the need to take risks, but it does not indicate how it will be personalized.The birth chart expresses the archetypes, but how they will develop depends onthe individual's personal experience, which are related to complexes,groups of ideas or emotionally charged images found in the personal unconscious.For Jung, astrology represents the sum of all the psychological knowledge of antiquity.Therefore, it is an invaluable resource for the psychologist, since it is not mere superstition,but contains psychological facts that are of considerable importance.He writes: “The starry vault of the sky is trulythe open book of cosmic projection...In this vision, astrology and alchemy, the two classic functionaries of the psychologyof the collective unconscious, join hands.”Astrology, like alchemy, was crucial to Jung as a symbolic mapping ofpsychic processes and provided him with a tool that he actively used in hispsychotherapeutic practice throughout his life.Instead of saying that man was guided by psychological reasons, the ancients said that he wasguidedby his stars.People assumed that it was not a psychological motivation but the movement of the stars thatcaused personal reactions.The astrological criterion was simple and objective: it was given by the constellations at birth.A later interpretation was that in the heart of each person are the stars of their destiny.Thus, man began to look within himself and not at the sky.For Jung, this is the correct psychological interpretation, because astrology is projectedpsychology.“The question every astrologer asks is: What are the operating forces that determinemy destiny despite my conscious intention?And every psychoanalyst wants to know: what are the unconscious impulses behind theneurosis?Jung observed that, although astrology was dismissed as pseudoscience, it was still very muchaliveand achieved a popularity never seen before.So, he set out to understand the ancient art and technique of astrology.In his early years as a practicing psychiatrist, Jung wrote to Freud:“My evenings are mainly devoted to astrology.I do horoscopic calculations to find a clue to the core of psychological truth.Some remarkable things have emerged that you will surely find incredible... Idare say that one day we will discover in astrology a great deal of knowledge thathas been intuitively projected into the heavens.For example, it seems that the signs of the zodiac are character images, that is,libido symbols that represent the typical qualities of the libido at a given moment.At the exact moment of birth, each person receives the typical qualities of libidoor energy that characterize them.However, this has nothing to do with the position of the stars but, as we will see,with the qualitative effect of time.Astrologers believe that an astrological era affects humanity by influencing the rise andfall of civilizations or cultural trends.In Western astrology, completing one full cycle of the Sun through the zodiac,called the Great Year, takes approximately 26,000 years.An astrological age is the twelfth part of the Great Year, corresponding to azodiac sign, so it lasts approximately 2200 years.Jung often mentions the precession of the equinoxes, discovered by the Greek astronomerHipparchus in the 2nd century BC.By observing the position of the stars and comparing them with their positions a centuryearlier at the same time of year, Hipparchus discovered that the stars moved at least1 degree every 72 years, causing the Earth's North Pole to slowly point toward different stars.for vast periods of time.The cyclical wobble of the Earth over time has causedthe positions of these constellations to change.This was not taken into account in the horoscopic calculations, which were based on thespring equinox being set at 0 degrees Aries.Thus, in the so-called tropical astrology used in the West,a person born in what is traditionally known as the constellation of Aries could be considered tohave that sun sign,even though the sun is not actually in front of that constellation due to precession.The heavens have long since departed from our fixed calculations.Therefore, the signs of the zodiac are no longer aligned with the constellations thatoriginally gave them their names, so there is no causal connection between us and the stars.However, this is not the case with sidereal astrology, which is more popular in the East,particularly Hindu astrology, and is based on the actual position of the constellationsin the observable sky, thus explaining precession.In Vedic astrology we talk about the four yugas (ages of the world).Satya Yuga is the age of truth and virtue (the golden age), where men lived as gods.Treta Yuga is the silver age, Dwapara Yuga is the bronze age and finally Kali Yugais the age of darkness (the iron age).If humanity survives this difficult period, a new and prolonged golden age will appear.As the cycle progresses through the four yugas, each age decreases by one-fourth.The complete cycle is believed to last 4,320,000 years.For Jung, the fact that Western astrology yields valid results even though it doesnot take precession into account proves that it is not the apparent positions of the starsthat work, but the times that are measured or determined by the stellar positions.Time, or moment understood as a peculiar form of energy, coincides with our psychologicalcondition.This leads to a peculiar hypothesis, that our personality does not have to do with theposition of the stars, but with the qualitative effect of time.Jung writes: “If someone is born on the same day andpossibly at the same hour, it is like a grape of the vine that ripens at the same time.All grapes from the same site produce approximately the same wine.This is the truth affirmed by astrology and experience since time immemorial.”Jung found something disconcerting: there is a really curious coincidence betweenastrological and psychological facts, so that time can be isolated from the characteristics of anindividualand, in addition, characteristics of a given time can be deduced.We are born at a certain time, in a certain place, and like the vintages of wine, we havethe qualities of the year and the season in which we are born.Astrology is a symbolic portrayal of the cyclical repetitions of time, and the stars areused simply to serve as indicators of time.Psychology has little to do with the stars like a clock, which is nothing more than an instrumentused to measure a certain moment.Everything that is born or made at this particular moment in time has the quality of this momentin time.Therefore, time proves to be a stream of energy full of qualities and not an abstract concept.The ancient Greeks distinguished between two types of time: qualitative time (kairos) andquantitative time (chronos).Chronological time is the linear succession of events, and historical periods are considered tohaveno inherent value.However, time is also qualitative and significant.For Jung, astrology has to do with “qualitative time,” which relates to acausal events.These are different from causal events, that is, those that have a clear cause and effectrelationshipand are statistical truths.Numbers also have a symbolic and not only quantitative meaning, since they containtranscendental archetypal qualities.The Pythagoreans used mathematics and numerology for mystical purposes, since numbersgovern the universe.Jung equates qualitative time with the phenomena of extrasensory perception, includingprecognition,psychokinesis, telepathy, etc.For example, in the case of precognition, which Jung experienced in visions and dreams,one gains knowledge of a future event.In such cases, causality must be denied, since it is inconceivable thatthe effect of a non-existent cause or of a cause that does not yet exist can be observed.When Jung was about 72 years old, he wrote to the Vedic astrologer B.V. Raman:“I can tell you that I have been interested in this particular activity of the human mindfor more than 30 years.As a psychologist, what interests me most is the particular light that the horoscope shedson certain character complications.In cases of difficult psychological diagnosis, I usually consult a horoscope to geta broader point of view from a completely different angle.I must say that very often I found that the astrological data clarified certain pointsthat I would not have been able to understand otherwise.From such experiences I formed the opinion that astrology is of particular interest tothe psychologist, since it contains a kind of psychological experience which we call"projected", that is, that we find the psychological facts as if they were in theconstellations.This originally gave rise to the idea that these factors derive from the stars, whilewith them they only maintain a relationship of synchronicity.I admit that this is a very curious fact that throws a peculiar light on the structure ofthe human mind.”Qualitative time is a notion that Jung eventually replaced with synchronicity, a term that refersto a meaningful correspondence between the inner world and the outer world, which cannot becausally linked.This occurs when an internally perceived event (dream, vision, thought, etc.) appears to havea correspondence in external reality, such that the internal image has "come true."For example, you might think about a long-lost friend and suddenly that friendcalls you out of the blue.Since Jung suggests that synchronicity appears to rest on an archetypal basis, it hasgreat appeal for astrology, which also relies on this basis.Astrology, like the collective unconscious with which analytical psychology deals,consists of symbolic configurations: the planets are the gods, the archetypes.By comparing the movement of the planets throughout the year with one's birth chart, in theprocessof examining the transits or movements of the planets, Jung felt that we could obtain anexampleof synchronicity in action.Transits provide a significant coincidence of aspects and planetary positions with thepsychological situation, at the individual level, and knowledge about the collective unconsciousor the zeitgeist, at the collective level.Jung's concept of synchronicity is based on the ancient concept of sympatheia orcosmic sympathy attributed to the Stoics.The cosmos is a unique and total entity, a living being with its own soul.The substance that permeates and unifies all things is known as pneuma (“breathof life”), the active principle that organizes both the individual and the cosmos.This idea was important to ancient astrologers.The microcosm-macrocosm relationship is one of cosmic sympathy.Psychologically, the macrocosm represents the collective unconscious.There is what Jung calls a psychoid quality of the physical (the outer world) and thepsychic (the inner world), which are expressions of a fundamental unity, a shared unitary realmknown to alchemists as the unus mundus (the one world). )Gnostics call it pleroma (literally,“fullness”), which contains the totalityof all opposites and is beyond space and time. Thatis, the past, present and future exist simultaneously.It is the idea that the unconscious is related to a cosmic psyche and the collective unconsciousis connected to the anima mundi or soul of the world.If this is so, the unconscious actually permeates the environment around us and is not anencapsulated realm located exclusively within an individual, as we tend to assume.Therefore, archetypal meaning is inherent to the universe itself.While ancient astrologers thought the seven planets were gods, the Gnostics, anearly Christian sect, considered them archons or rulers who prevented souls from leaving thematerial realm.They are the rulers of darkness, demonic powers under the command of the Demiurge, thecreatorof the material universe.Like ancient astrology, which thought of a sphere of fixed stars beyond the seven planets,the Gnostics thought of a celestial region beyond the planets to which a soul must reachto escape the dominion of the archons.This could only be achieved through gnosis, the lifelong goal of the Gnostics and thehighest form of knowledge, by which one releases the divine spark within humanity from thelimitations of earthly existence.Or as alchemists would say, awaken the deity, which lies hidden or asleep in matter.Jung and a group of researchers from theC.G. Jung of Zurich had begun experiments using intuitive methods such as the I Ching,geomancy, Tarot cards, numerology and astrology.However, they could not continue due to lack of resources and personnel.These intuitive methods give access to what Jung calls the spirit of the depths,which from time immemorial and for the entire future has a power greater than the spiritof the times, which changes with the generations.Jung felt this conflict in his two personalities: Personality No. 1, which identifies with themundane world, facts, reason and science, is associated with the spirit of the age.Personality No. 2, on the other hand, is the visionary, the magician, the seeker, relatedto the spirit of the depths.Jung's life task revolved around the integration of rational and magical opposites.One such conflict can be found in Jung's Red Book, where he encounters in his activeimagination a wounded giant,described as Gilgamesh, the great Mesopotamian hero. Ithighlights the struggle between imagination and science.The giant curses Jung and says,"Where did you suck this poison?"– Jung responds “what you call poison is science.”And he questions Jung: “Do you call poison truth?Is it poison right?Or is the truth poison? Don't our astrologers (and priests) also tell the truth?And yet yours does not act as poison.”Jung's scientific and mystical personalities were always in conflict, which explains why he didnot stop seeking scientific and statistical explanations for astrology.However, the idea that Jung had overcome his doubts about the value of astrology laterin Life is Believed not only by his constant references to astrology in his works and letters,or by his recommendation that all psychotherapists learn astrology, as there areborderline cases in which it is very valuable, but also for his statement to his daughter GretBaumann-Jung(an astrologer), he said when he was dying, that “this damn thing works even after death.”Even in an interview shortly before his death on the occasion of his upcoming 85th birthday,Jung mentionsthe coming age of Aquarius.Any discussion of astrology leads, sooner or later, to the question of how to understanddestiny and free will.There are two types of astrologers, one who is fatalistic and believes that he has little orno free will, and another who believes that man reaps what he sows; His motto is “man, knowthyself.”The father of modern astrology, Alan Leo, stated: "character is destiny."Destiny evolves over time and is identical to time.When it is said that the time has not yet come, or that “the stars have not yet aligned,”it means that destiny has not yet been fulfilled.By taking responsibility for our character, we participate in our destiny.Astrologers and mystics were concerned with freeing man from Heimarmene, theGreek goddess of destiny; that is, freeing him from the compulsive quality of the foundationsof his own character.Astrology can be unpopular because it invites the participation of theinnermost self, or popular because it becomes the source of ultimate blame: "It's my stars' fault!"Both astrology and analytical psychology confront us with the unpleasant and terrifying factthat we are not masters of our own home and that there are elements in our psychethat are beyond our control. Youcan swim along the river of life or against it.Just as a clock continues to tick whether we pay attention to it or not,the cosmic clock influences us despite what we believe.Astrology is neutral in terms of morality; it simply describes a property of nature.However, astrologers often import ethical values from various philosophies and religionsto add to astrology.Alan Leo writes: “My entire belief in star sciencedepends or fails on karma and reincarnation; Without these ancient teachings, natal astrologyhas no permanent value.”Our sorrows and pains are not the result of the active role that fate plays in our lives,but the result of our ignorance.We love knowing our strengths, but when it comes to our flaws and weaknesses,we turn a blind eye.This lack of understanding does not make us freer, on the contrary, it makes us moresubject to causality and less in control of our lives.Fate guides the willing and drags the unwilling.If we don't see something, destiny does it to us.Psychologically, until you make the unconscious conscious, it will direct your life andyou will call it destiny.Jung writes: “The psychological rule says that when aninternal situation is not made conscious, it happens outside, as fate. That is, when the individual remains undivided and does not become aware ofhis internal contradictions, the world must necessarily represent the conflict and be divided intoopposite halves.”Freedom is what we do with what has been done to us.Our inherited psychic disposition corresponds to a defined moment in the colloquy of thegods, that is, the psychic archetypes.Destiny and individuation are closely related, since there is an a priori existence ofa character structure reflected in the natal chart.The intention of this essence – personified by the daimon – is reflected in the qualitiesof time present in astrological symbols.The ancient Greeks believed that the daimon was the character of man, an image of theindividualized soul,which was called "Master of the house", and could be discovered in the birth chart,some suggesting it is the ascendant.Although such a technical method is inferior to true gnosis, which can be achieved bythe theurgical invocation of the daimon, as the Neoplatonists suggest.American psychologist James Hillman writes: “The soul of each of us receives aunique daimon before we are born, and this has selected an image or pattern with which we liveon earth.This soul-companion, the daimon, guides us here; In the process of arrival, however,we forget everything that happened and believe that we come empty into this world.The daimon remembers what is in your image and belongs to your patron, and thereforeyour daimon is the bearer of your destiny.”Destiny and soul are two names for the same principle, and the goal is individuation, because itisthe most complete expression of that fateful combination we call individuality.Individuation can be compared to the myth of the soul's journey through theplanetary spheres, as discussed in Hermetic and Neoplatonic writings.Before the soul's descent into incarnation, it passes through the planetary spheres andacquires the qualities of each planet in the process, and at our death the soul ascendsagain to the planetary spheres and returns to each planet the qualities ithad given them. removed at birth.We can distinguish between two types of astrology: one exoteric and the other esoteric.Exoteric astrology is pop astrology, which the public knows very well; It is a simplified versionused to market spiritual knowledge.This is the astrology in which con artists seek to make a quick buck from theemotional turmoil of other people, the victims being especially those who are unaware of thetrickster archetype and have been deceived by their own naivety or self-deception.Astrology is seen as the "gold standard of superstition."Since the entire field of astrology has earned a bad reputation, it is often not even consideredworthy of exploration.Esoteric astrology is the shadow side, which represents hidden or unknown characteristics.This is the gold found in filth, as alchemists would say.It is where one gains knowledge to enrich one's understanding of oneself and one'spurpose, as well as other people and their place in the cosmos.Jung was very interested in understanding the astrological age since he wrote Aion,which is the name of a Hellenistic deity associated with cyclical time and the zodiac.In this work, Jung sought to illuminate the changing psychic situation within the Christian aeon.He makes a radical statement: “The course of our religious history, as wellas an essential part of our psychic development, could have been predicted with more or lessprecision,both with respect to time and content, from the precession of the equinoxesto the constellation of Pisces.”Jung observes that the birth of Christ begins in the Age of Pisces, the two fish swimmingin opposite directions.Around the year 7 B.C. There was a conjunction of Saturn (the malefic) and Jupiter (thebenefic),which represents a union of opposite extremes.The star of Bethlehem seen by the Magi was the soul of Christ that descended to earth.From this extraordinary astrological event was deduced an equally extraordinary eventin the history of humanity, which began a new eon.This would place the birth of Christ under Pisces.The symbolism of the fish is prevalent throughout Christianity; A code name for Jesus was theGreek word for fish ichthys.The apostles were called "fishers of men."Jung considered that we were in a paradigm of changing times, a time of changes that he hadbeenable to understand through astrology.In the Red Book, Jung reveals his understanding of his own role in this new coming aeon, andin Aion he provides, later in life, a rational exegesis of the Red Book's revelations,so that the two works are fundamentally interconnected.Jung points out that the concepts of heaven and hell cannot remain separate forever.They will unite again and the Age of the Fish will soon end.If the Age of Pisces is governed by the archetypal motif of “hostile brothers,” Christand the Antichrist, then the approach of the next age, Aquarius (estimated to fall between2000 and 2200 AD) will constellate the union of opposites, generating a concept ofhuman totality.Then it will be more difficult to separate good from evil, light from darkness, whichwill be part of a unit.Christians call it The Second Coming, the emergence of the Son of God.Nietzsche calls him the Übermensch, who must go beyond good and evil.The mystic Swedenborg calls him Maximus Homo, the Universal Human, who representsheaven in human form.And others call it an era in which man will awaken to his spiritual powers, whatever that entails.Jung was prompted to speak of the change of eons because the “psychic changes” ofthese times of transition are striking and can create widespread feelings of unease, anxiety,and fear that run through every culture on the planet.The signs pointing in this direction consist of the fact that the cosmic power of self-destructionis placed in the hands of man.Jung wanted to warn us, so that we –“those few who will listen”– can experiencethese “psychic changes” consciously and thus limit the destructive impulses they could induce.In an interview in 1959, Jung stated: “Christianity has deeply marked us becauseit embodies so well the symbols of the time. He iswrong to the extent that he believes the only truth; when what it is is oneof the great expressions of truth in our time.To deny it would be throwing the baby out with the bathwater.What comes next?Aquarius, the bearer of water...In our era the fish is the content; with the water bearer, he becomes the container. Itis a very strange symbol. Idon't dare to interpret it.As far as you can see, it is the image of a great man approaching.”Astrology will continue to be criticized by scientists.The great task of our time is to unite science with spirituality.Jung writes: “Heaven has become for us the cosmic spaceof the physicists, and the divine empyrean a beautiful memory of things that once were.But the “heart shines” and a secret restlessness gnaws at the roots of our being.”It is a universal law that a wave of spiritual awakening is always followed by a period ofdoubt about materialism; each phase is necessary so that the spirit may receiveequal development of heart and intellect without being carried too far in either direction.Astrology, however, is not a belief system; We don't need to believe in something tofeel its effect.Astrology persists millennium after millennium to remind us of the interconnected cosmosin which we live, the mysteries, the ambiguities and the pure beauty and elegance of theuniversal order; that offer meaning and hope to the soul.
Welcome To The World
INSIDE.
[ccc]entral image is representation. image. memory
a constantly shifting value of form, dynamic, idea
[ What Is It ]
[ Why Is It ]
[ who knows ]
[ Why Know ]
[ CCC ]
Page updated
Google Sites
Report abuse