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(XI.) HISTORY - Into the Twentieth Century

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Bianca
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« Reply #45 on: August 19, 2007, 12:35:15 pm »








Sudden Popularity: 1968-1971




In 1968 Birth Patterns for a New Humanity (later reisssued by Harper and Row under the title Astrological Timing — The Transition To The New Age) was written, typeset by Tana, and published by Servire in Holland. During this year many talks were given around Los Angeles and in the San Francisco area, bringing important connections to Rudhyar with the Bay Area, with the Esalen Institute, with Sam Bercholz, founder of the Shambala Publications in Berkeley, and with friends and associates such as Michael R. Meyer, Jose Arguelles and others. In August Rudhyar addressed the Seattle Biennial Convention of the American Federation of Astrologers, where he received a standing ovation. In Berkeley and San Francisco Rudhyar came in close contact with the generation of young people were eagerly reading his books, and made many friends.


      Thanks to Sam Bercholz, Doubleday and Co., New York, agreed to publish in a paperback edition Rudhyar's first astrological treatise The Astrology of Personality. The demand for the book exceeded all expectations, more than 100,000 copies were quickly sold, literally revolutionizing the astrological world through the thousands of educated young people it brought into the field. No other event during the 20th century had such a far-reaching impact upon astrology and how it is viewed and practiced.


      During 1969 Rudhyar made several trips to the San Francisco Bay Area, giving seminars in Berkeley, at the Stanford University, in Big Sur for the Esalen Institute and in Los Angeles for the Conference on Science and Religion, founded in 1957 by Leland Stewart, and of which Rudhyar was the President for one year. He gave also a series of lectures in Tucson, Arizona for the Gayatra Center, started by his friend Paul Barkley. A number of long articles were also written for several magazines, Horoscope, Astroview, Occult and Omen.


      In February 1969 Rudhyar was prompted to initiate the International Committee for a Humanistic Astrology "in order to give more publicity to the possibility of approaching astrology and using birth-charts in a way different from both the fortune-telling variety, and the new and spreading ‘scientific’ endeavors to make astrology respectable and teachable in universities." In humanistic astrology Rudhyar attempted to show that there are at least two basic approaches to astrology: "Event-oriented" and "person-centered." He presented astrology "as a kind of Western yoga or psychosynthesis, and the birth-chart as a mandala, a formula of integration for the purpose of ‘making whole.‘" These ideas were developed in six booklets which were later combined into a book entitled Person-Centered Astrology.

The Humanistic Astrology Revolution
 
In his foreword to Person-Centered Astrology, Rudhyar states "this book came out of an initiative which I took during the evening of February 26, 1969, when I decided. to start the International Committee for Humanistic Astrology. The reason I made this move was that I strongly felt the need to state as clearly and widely as possible that astrology could be given an altogether different meaning. I sensed that today many individuals, especially in the younger generations, while fascinated by astrology, actually were asking for something that the 'scientific,' analytical approach could not given them. They were asking for a way of life in which their relationship as individuals to the universe would be given a constructive meaning. They wanted not so much to know the 'how,' as to realize in a new, cosmic way, the 'why' of their existence. They wanted to be made whole, and to discover how best to achieve this."
                                                     


    Rudhyar goes on to state that his aim in publicizing the humanistic approach "has been to stand against the present de-personalizing trends which augur so badly for our Western civilization, and to place the individual person at the place where it belongs in astrology, i.e., at the center of its concerns. I am concerned with persons, not with a system or a profession — persons who live and struggle toward the actualization of their fullest potential of being NOW."


     The holistic, humanistic approach to astrology formulated by Rudhyar created a revolution in astrology, bringing to astrology thousands of young, educated people, and attracting the interest of credential people working in the helping professions.


In 1970 Rudhyar lectured in Tucson, San Francisco, Woodland, Carmel, Dallas. He addressed an audience of 2,000 at the American Federation of Astrologers in Miami, where he again received a standing ovation. In October he flew to New York for lectures and musical contacts; and he talked to a group in Pennsylvania and in Baltimore before returning home. During the summer in Idyllwild, he wrote We Can Begin Again—Together. In a shorter volume, Directives For New Life, some of the ideas developed in the larger work were condensed. A small booklet, A Seed was also published in San Francisco during Christmas 1971.


      In 1971 Rudhyar completed The Astrological Houses and a smaller volume Astrological Themes For Meditation. During that year he also began one of his most significant and important astrological works, An Astrological Mandala — The Cycle of Transformation and Its 360 Symbolic Phases, in which he reformulates and discusses the Sabian symbols psychically produced in 1925 through Marc Jones and Elsie Wheeler. Rudhyar passed the summer in Palo Alto, talking to students of the Esalen summer school as well as giving two seminars for the Esalen Institute (in May at Mill Valley with Jose and Miriam Arguelles, on "Education for Rebirth," and in September in Berkeley on "A New Look at H. P. Blavatsky's Secret Doctrine"). He also lectured to students at the University of California in Davis.
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« Reply #46 on: August 19, 2007, 12:37:25 pm »


PALO ALTO.  1971






Broadening Influence: 1971-1974




On 5 May 1971, The Surge of Fire was performed for the third time at the California Institute of the Arts, under the direction of James Tenney. A meeting with the young pianist Michael Sellers led to the latter's decision to perform many of the Rudhyar works for the piano, beginning a surge of interest in Rudhyar's music, which had remained so long unperformed. The new interest in Rudhyar’s musical work which began during this period, and continues to grow decades later, can be related to the revival of the music of the composers who were active in the early days of the International Composers Guild — from Varése, Ives and Ruggles to Henry Cowell, all of whom were close friends and associates of Rudhyar’s. Additionally, many people who had been eagerly listening to the long forgotten music of Scriabin were quite naturally responding to Rudhyar's music, which, unlike as it is in many ways to that of the Russian mystic, is essentially an inner-directed and profoundly psycho-spiritual type of musical expression.

Rudhyar's Music of Speech

 Rudhyar's music is "a music of speech, in contrast to the typical classical music of Europe which was born of dance rhythm and popular songs, or else developed along formalistic lines stressing ‘patterns’ rather than ‘tones'." Rudhyar often stressed the "basic difference between notes and tones, between music to be looked at (the score) and a music composed of tones charged with an intensity of personal experiences." His music is a music of "speech"— speech "beyond the rationalism of modern language-because in it a living person speaks out directly and spontaneously in resonant tones; thus the freedom of its tone-flow and the impossibility of straight-jacketing this durational flow into the rigidity of regular bars and standardized formal developments."


Rudhyar’s popularity, especially among young people, continued to grow. Several publishers, large and small, sought his works and 1973-74 saw the publication of several titles. Rania, An Astrological Mandala and Return From No-Return were published in 1973, and during the following year We Can Begin Again—Together and The Astrology of America’s Destiny were released. During this period Michael R. Meyer was instrumental in placing Occult Preparations for a New Age with the Quest Books imprint of the Theosophical Publishing House, thus beginning Rudhyar’s long and fruitful association with Quest Books, which published a total of six of Rudhyar’s titles during his final decade. 1975 was also the year Rudhyar resurfaced the theme of "Transpersonal Activity," first in the booklet From Humanistic to Transpersonal Astrology, and later that year in The Sun is Also a Star – The Galactic Dimension of Astrology.


     Regarding his use of the term "transpersonal," Rudhyar states, "I began to use the term transpersonal in 1930, long before the movement of transpersonal psychology was started, and with a meaning quite different from the one the word has recently taken in the field of psychology. I defined as transpersonal a process of ‘decent’ of transcendental spiritual power and illumination through the normal consciousness, and eventually through the whole personality of a human being. The source of that power and light exists in a realm ‘beyond’ the personal consciousness and the ego, but I saw in the transpersonal action a descent of power rather than an ascent of a person’s consciousness and emotions."
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« Reply #47 on: August 19, 2007, 12:40:50 pm »








The Final Decade: 1975-1985




During the summer of 1974 Rudhyar met Leyla Raël, with whom he had corresponded for several months. Later that year she began living and working with Rudhyar and Tana in Southern California. In 1976 Rudhyar and Tana divorced, and Rudhyar and Leyla took residence in Palo Alto, California. They married on 31 March 1977.

      Thus began, at age eighty, perhaps the most creative and productive period of Rudhyar’s long life. Rudhyar soon began a long and fruitful phase of composition, giving rise to the long piano works Transmutation, Theurgy, Autumn, Three Cantod, Epic Poem and Rites of Transcendence, as well as the reworking and orchestration of older work. During the early 1980s Leyla’s sustenance and the secretarial assistance of Joseph Jacobs allowed Rudhyar to conduct a busy schedule of lecturing, writing and composing. During these years he produced some of his best and most significant written works, including The Rhythm of Wholeness, The Astrology of Transformation, Beyond Individualism, The Magic of Tone and the Art of Music and The Fullness of Human Experience.

      A symposium was held in his honor at California State University, Long Beach during his eighty-first birthday. In 1976 and 1977 he received grants from the National Endowment for the Arts, and in 1978 he received the Peabody Award. A concert of the League of Composers-International Society for Contemporary Music in New York was performed for his eighty-fifth birthday. On 10 March 1982, selections of Rudhyar’s music was performed as part of the American Composers Series at the John F. Kennedy Center for the Performing Arts in Washington, DC.

      During 1981 the Rudhyar Institute for Transpersonal Activity (RITA) was incorporated by Leyla Raël. The first of two RITA conferences was held in Menlo Park, California during September 1983. A second conference was conducted at the same location in celebration of Rudhyar’s ninetieth birthday.
 
      The purpose of RITA was outlined by Rudhyar as having the eventual aim of establishing "a permanent center, where files of over 1,500 articles, manuscripts of unpublished volumes, paintings, and musical scores will be made available to students, and where courses and seminars will be organized. A complete edition of my writings may follow in order to keep them circulated, as commercial publishers will not keep books in print unless they sell almost as many copies as new releases each year . . . Other activities will develop as the need and possibility for them arises."


Rudhyar peacefully passed beyond the domain of the living on 13 September 1985.


Life's circumstances made it nearly impossible for Rudhyar to concentrate upon his musical production as he wanted to do; yet this fact is actually an essential part of the meaning of his whole life. Rudhyar is the antithesis of the "specialist" ideal so worshipped in our disintegrating society. He is the typical "generalist," as can be seen from the breadth of interests and understanding displayed in his major books, particularly The Planetarization of Consciousness and Rhythm of Wholeness.
 
      Rudhyar states, "I had to be a generalist, because of my inclusive grasp of historical as well as cosmic processes and my sense of personal responsibility to a global future for mankind. Such a global future, I feel, cannot be reached in a manner consonant with man's total possibilities of individual and collective development unless a fundamental change in consciousness and in the quality of social and interpersonal relationships takes place; and this very soon. Thus an essential and nearly total transformation of our civilization, a ‘revaluation of all values’ is urgently needed. It is not a matter of technical inventions or changes in social or artistic fashions, especially not in music as such, or any profession as such; everything is involved. What is most important therefore is to formulate in broad all-inclusive terms what the basic principles at the root of this total transformation are." This is what Rudhyar more than ever tried to do in his last books.

      Because of his enormous production of articles and books concerning astrology, Rudhyar naturally become known by many people as an "astrologer"; but he states he "always saw in astrology mostly a tool, a technique for the development of a ‘generalistic’ and humanistic type of understanding and wisdom, and the practical everyday application of a holistic and objective grasp of the very foundations of all existence." One of his early and unrealized projects had the motto: Solidarity, Service, Synthesis. It expresses the essential character of Rudhyar's life and work.

      Rudhyar had to wait until his seventies to see at least some of the ideas and ideals for which he has stood for fifty years taking roots in the minds and hearts of those who could be his grand-children. And as an octogenarian he experienced one of his most active and creative periods. He had the patience of men who know that their work is attuned to the rhythm of evolutionary forces that must eventually succeed, however long success is delayed. His also was the impatience of those who realize only too well the urgency and critical character of every moment of life at the threshold of what could be a deep and widespread upheaval of the most basic values which have pervaded our Western civilization, and indeed other cultures, whose flowering has long been past, and of which only spiritual seeds and memories remain.

      In days of often confused thinking and aimless living, Rudhyar had the rare characteristic of knowing where he stood and had few illusions concerning the road ahead. There is an inner knowledge that can only be suggested and evoked, and all that is said of the outer life is after all only an externalization of the power behind the personality. In the end, this only remains. The performer of the ritual of a creative and pioneering life gives up his "mask," for others to use when the need requires, and retires in the silence.




Conditions after Rudhyar's passing in 1985 made it difficult to continue the work of RITA in a fruitful and sustained manner. During the latter part of Year 2000, however, Leyla Rudhyar Hill, Michael R. Meyer and others reactivated the Rudhyar Institute for Transpersonal Activity. Together they are working to make Rudhyar’s legacy available worldwide through the web publication of the Rudhyar Archives.


http://www.khaldea.com/rudhyar/bio1.shtml
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« Reply #48 on: September 04, 2007, 02:41:05 pm »









                                         DR. MARK EDMUND JONES (1888 - 1980)


 


Early life


Born October 1, 1888, 8:37 a.m. CST in St. Louis, Missouri, as a child Marc Edmund Jones was interested in complex patterns observable in the environment, and he gradually developed a distinctive personal system of thought that later produced notable perspectives on occultism and the cabalistic world-view in general.

He grew up in Chicago in the social framework of a rather formal, late Victorian parental style. Other early influences were the Christian Science neighbors who moved next door and an aunt who introduced him to theosophy. In 1913 his lifelong interest in astrology was kindled, leading to further investigation into occult principles, and an interest in spiritualism that developed later on.


                                                 

Work


Marc Jones has been called the dean of American astrology, and is perhaps best remembered as the major leader in the twentieth century of a movement to reformulate the study of astrology and place it permanently on a rational scientific basis.

He developed the seven categories of horoscopic patterns or distributions of the astrological planets around the zodiac, which are called the Splay, Splash, Bundle, Bowl, Locomotive, Bucket, and Seesaw shapes or patterns. Essential interpretation of a horoscope can be made on this basis, leading to direct inference as to how an individual might cope with his or her inner and outer worlds according to the Jones Pattern distribution found in the natal horoscope.

He created or discovered the Sabian Symbols with the assistance of the clairvoyant Elsie Wheeler in 1925, and in 1953 he published The Sabian Symbols In Astrology, a book that renders a specific symbol and interpretive character for each of the 360° of the zodiac that are found on the astronomical ecliptic. These symbols have gained broad acknowledgement by way usage throughout the astrological world.

Early in life he became a prolific and successful writer of movie scenarios, and worked in that profession for many years. He founded the special-studies group known as the Sabian Assembly in 1923, still in existence in the twenty-first century. He was ordained as a Presbyterian minister in 1934, and later received the PhD degree from Columbia University. He taught and lectured across the USA for many years.

His largest documentary legacy is the set of Sabian lessons on philosophy, the Bible, astrology and cabalistic patterns at which he labored for decades. Members of the Sabian Assembly continue to work with these lesson-sets for the insight they offer into teachings of Plato, Aristotle, Plotinus, Ibn Gabirol, and the major books of the Tenach (Old Testament) and the New Testament. There are 78 such sets, each containing approximately 26 weekly lessons of closely argued analyses. Lesson-sets in other areas include twelve on astrology and twelve involving his redevelopment of cabalistic thought. The latter group of lesson-sets is known as the Pure Pattern Series. There are 114 lesson-sets altogether, which are available to the public.

Dr. Jones died on March 5, 1980 (Source: Death Certificate). His major visible legacy remains in his many books, most of which are still in print.
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« Reply #49 on: September 04, 2007, 02:42:59 pm »








Published works


How To Learn Astrology
The Guide To Horoscope Interpretation
Horary Astrology
Astrology: How & Why It Works
The Sabian Symbols In Astrology
Essentials Of Astrological Analysis
Scope Of Astrological Prediction
Mundane Perspectives In Astrology
Fundamentals Of Number Significance
The Counseling Manual In Astrology
How To Live With The Stars
The Marc Edmund Jones 500
George Sylvester Morris: Philosophical Career & Theistic Idealism
Gandhi Lives
Occult Philosophy
The Sabian Manual: A Ritual For Living
The Sabian Book Of Letters To Aspirants
Man, Magic And Fantasy





External links


Astrology's Memorial to Marc Edmund Jones and His Work
Non-Sabian Astrologer Perspective on Marc Edmund Jones
Retrieved from "http://en.wikipedia.org/wiki/Marc_Edmund_Jones
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« Reply #50 on: September 04, 2007, 02:49:52 pm »










                                              R U D H Y A R   A N D   J O N E S 





 
A Saturnian Proclamation




by Gavin K. McClung

It is a pivotal, not to say epochal, moment in time when the tenets of humanistic and transpersonal astrology are again being fully propounded throughout the world of astrology at large. The time to do this is right, and the time is now. This is written by one who has recently experienced a personal facet of the great concept of Cycle, about which Dane Rudhyar has spoken so often and so appealingly to those who knew or know him through his books and lectures, or through the illuminative personal encounter that can happen from time to time.
 
      The second return of Saturn is indeed a valuable developmental milestone for anyone who may be so fortunately informed as to be aware of its presence on their personal lifetime-line (or life-timeline). The essential meaning is far greater than any single example or explanation of it can convey. Yet it can be said that at the "third Saturn" (second return) there occurs for an individual a juncture where he or she may correctly see or say in truth: "Now I have evolved from being a very old, perhaps even decrepit Smiley, middle-aged person — and have advanced upon the wheel of life to become now a fresh, young, new-born or reborn infant old-aged person!" The writer, who has experienced this, confirms that it's great to be so young again.

      So be it for some new gray hair; so be it for a touch of arthritic symptom from time to time; and so be it for the occasional surprising "touch of wisdom" that may somehow appear on one's personal horizon now and again. There are surprising benefits. Perhaps some part of this affect may even become capable of expression at some level useful to others. We can hope so, at least — just as there was hope in hearing Marc Edmund Jones (Saturn in the MC degree) say fervently and with orotund volume, "Saturn is my absolute favorite planet to work with!"

      At a time when almost everything appears to have taken on an intriguing, even hypnotizing sheen of "newness" while civilization and human society speed toward the unknown or merely as yet unappreciated frontiers that lie beyond the superficially-recognized millennial boundary that is known to the Western mind as 2001 — at such a time, all possible rational contact with the living human past of the world has increasing value for everyone, if only because of its radical attention-getting "oldness" (read oddness?), or even its transiently romantic antiquity, or its experiential utility as cultural anchorage that can speak to us most valuably in the here and now of the why for which we do not yet know. Without the Old, there can be no New . . .

      As a "new" astrologer, I was fortunate, as were numerous others, to have words of personal conversation with Dane Rudhyar and Marc Edmund Jones both at the same astrological conference, once upon a time, now long ago. At that time, both of these men were well and truly into the old-age phase of their old-age (3rd) Saturn cycles. Jones in that day could lightly joke from the public platform: "I've noticed in recent years a lot of attention being given to 'how to grow old gracefully', but I've decided that I'm more interested in 'how to grow disgracefully old!'" Many, of course, recognized that he was actively doing both — successfully getting to be very old and making a graceful adventure of doing so. 
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« Reply #51 on: September 04, 2007, 02:51:53 pm »

                                  

                             






 Between these two great personal friends and public figures, Dane Rudhyar and Marc Edmund Jones, there was and is a type of contrastive style and content of thinking that is yet in many ways almost reflexively identical in substance. There is astrological value, I believe, in considering that the Arian (Sagittarius-rising) Rudhyar has the Moon in Aquarius, while the Libran (Scorpio-rising) Jones has the Moon in Leo. Purposive and deeply vital spiritual exchange is perhaps the key insight for the intimate awareness-factors existing between them, perhaps, almost, a yang-yin reflection happening there. 






                               

                                
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« Reply #52 on: September 04, 2007, 03:03:38 pm »








It is key also to consider that Jones valued Rudhyar's work so well as to grant the requested permission to him to give the astrological world its first public exposure to the Sabian symbols, which appeared in Rudhyar's seminal book, The Astrology Of Personality (1936). This happened nearly twenty years before Jones published his own work on the subject of The Sabian Symbols In Astrology (1953). Later, of course, Rudhyar produced another book of broad significance as well, with his free-wheeling and poetically intense recension of the Sabian symbols as a multi-phasic cycle of transformation in An Astrological Mandala (1973). (In passing, it may clarify somewhat to suggest that to refer to "the Sabian symbols" simply as "the Sabians" is probably insufficient, as the phrase, "the Sabians", actually indicates an ancient Middle-Eastern people, who have their own specific identity or place in history.)

      After the discovery and recording of that highly-regarded set of degree-symbols by Marc Edmund Jones and Elsie Wheeler in a single day at Balboa Park, San Diego, California, 1925 — between then and now and for all future times, it is important to recognize that Rudhyar was the only person accorded such open recognition of merit by a co-equal worker in the field. Other writings about the Symbols have appeared, and more may appear later, but none will have or can have the same pre-eminence as the source works of Rudhyar and Jones, Jones and Rudhyar. Given the fact that Jones himself considered the Sabian symbols work to be a highly significant feature in any evaluation of his own contribution as a whole, this speaks volumes as to the high regard of Jones for Rudhyar. At the NASO Astrology Conference in Atlanta in 1979, Dr. Jones addressed a rousing keynote encomium to Rudhyar, calling him the grand "chevalier" or gallant knight of contemporary astrology. Rudhyar in turn dedicated his very special work on zodiacal cycle, The Pulse Of Life, to his friend Marc Edmund Jones.
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« Reply #53 on: September 04, 2007, 03:05:11 pm »








At dinner during that seemingly timeless time-period, the question was posed to Dr. Jones: "How would you compare your work and that of Dane Rudhyar?" His response was not recorded in detail, but one rather specific and quite accurate quotation is this: "Rudhyar is a metaphysician. I am a clinician." It was readily apparent that the terms used in this reference were not intended to be taken as defined in either academic philosophy or clinical psychology. Somewhat so, but not quite so. What MEJ meant to indicate was that a great deal of attention in his own work in the field had been purposely bent toward developing practical yet esoteric applications of astrological/philosophical insights that are intended to have high use or advantage in very immediate situations of counseling. I gathered that, from his point-of-view, the work of Rudhyar was most significant because of Rudhyar's capacity for success through informing or even illuminating astrology and the philosophy of astrology with a panoramic and inspiring vision of universal unity — as perhaps exemplified by the transformational energies that may open up to mind and spirit through rational and idealistic contemplation of Cycle and Wholeness per se.

      Rudhyar, in a work dedicated to Jones (The Pulse Of Life), made singular and affecting use of this vast Explanation for human life that avails itself to us through correct awareness of humanistic and transpersonal Cycle and Wholeness. Jones, in his public and private comments clearly affirmed his own view of the reflexive and intimate nature of the relationship or awareness that existed, and still exists, between of these two great thinkers and teachers of this late and onward-passing century.
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« Reply #54 on: September 04, 2007, 03:07:06 pm »







 There comes to mind with these closing lines a wonderful and, yes, rather Saturnian image from a universally-living poem by William Butler Yeats, entitled "Lapis Lazuli" (a Saturnian stone). I quote some verses from this poem to honor two eminent astrological elders of the 20th century, who, when still among us, offered to all people abundant uses for the wisdom-logic and dynamic-idealism of their lifelong search for rational insights into life as lived within the universe of man and woman and within the esoteric World made for ourselves.





"...Two Chinamen, behind them a third,
Are carved in lapis lazuli,
Over them flies a long-legged bird,
A symbol of longevity;
The third, doubtless a serving-man,
Carries a musical instrument.
 
Every discoloration of the stone,
Every accidental crack or dent,
Seems a water-course or an avalanche,
Or lofty slope where it still snows
Though doubtless plum or cherry-branch
Sweetens the little half-way house
Those Chinamen climb towards, and I
Delight to imagine them seated there;
There, on the mountain and the sky,
On all the tragic scene they stare.
One asks for mournful melodies;
Accomplished fingers begin to play.
Their eyes mid many wrinkles, their eyes,
Their ancient, glittering eyes, are gay."
 
        [For HYPERION]




http://www.khaldea.com/library.shtml
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« Reply #55 on: September 26, 2007, 10:45:17 am »








Searching for a New Age...
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Definition: [Astrological Ages] In the late nineteenth and early twentieth century a number of writers began a search for a New Age, which eventually culminated in the idea of the Age of Aquarius. A brief history is given below.

It should be noted that the idea of Precession of the Equinoxes is much older than the late nineteenth century. However it isn't until the nineteenth century that writers sought correlations between the sign at the Vernal Equinox and religious or earthly events. Underlying this must have been the idea, prevalent at that time, of the ancient age of the Zodiac.*

* And idea which doesn't stand up to modern scholarship. See the Zodiac Wheels and Babylonian Precession for more on this.

A Brief History of the Age of Aquarius:

c 1870 AD: The Age of the Waterman

  In a series of lectures in the second half of the nineteenth century the English 'seer' Gerald Massey [1828 – 1907 AD] connects the sign at the Vernal Equinox with the presentation of how the Messiah was seen at that time: as a Fish when Pisces is the Vernal Equinox sign for example. He states that this connection dates back to Ancient Egypt. He discusses how the signs change because of Precession. He also looks forward to the Equinox entering the Sign of the Waterman at the end of the nineteenth century. This is Jungian 'synchonicity', and a New Age concept eighty years before Jung writes on these subjects.

 

1888 AD: The Hindu Epoch

 Writing in The Secret Doctrine, The Synthesis of Science, Religion and Philosophy, [Chapter 17, pp 647 - 668] Helena Petrovna Blavatsky [1831-1891 AD] discusses 'Hindu' astrological epochs. There is no mention in this her most famous work of an Age of Aquarius.
 


1904 AD: The Age of Horus

 Writing in Book of Law, Aleister Crowley declares that "Ra-Hoor-Khuit hath taken his seat in the East at the Equinox of the Gods." He never tells us exactly what the Equinox of the Gods is. He never mentions an Age of Aquarius and there is no sign in his work of the concept of an Astrological Age.
 


1929 AD: Sun in Aquarius

 Writing in the new astrological journal Astrosophie in 1929, Edward Carpenter states: "In 1936, the Sun will enter the constellation of Aquarius ... the beginning of the new sign on the Equinox of Spring."
 


1937 AD: Ere du Verseau

 In 1937 Paul Le Cour publishes the book, Ere du Verseau. Avènement de Ganyméde [Age of Aquarius, the Advent of Ganymede]. This is the first book on the topic and the first explicit mention of an Age of Aquarius. Le Cour states this will start in 2160 AD.
 


1940 AD: A New Age

 In a letter to H. G. Baynes, dated 12th August 1940, Carl Gustav Jung writes: "1940 is the year when we approach the meridian of the first star in Aquarius.  It is the premonitory earthquake of the New Age. [C G Jung Letters, Volume I, 1906-1950, p 285]. This is his first mention of the subject, and the closeness of the date to that of Carpenter indicates that he is basing this idea on Carpenter's work.
 


1944 AD: A New Age

 Writing in Discipleship in the New Age - Volume I , [Part I of Volume 1] Alice Bailey states: "There is the emergence of a new kingdom in nature, the fifth kingdom ... Group endeavor, carried forward as a group, to love all beings and to apprehend and understand the true significance of the Aquarian technique of group love and work." This very oblique reference is the first in her work to anything Aquarian in the context of a New Age.


 
1951 AD: The Aquarian Age

 Writing in Aion, [Chapter IV, The Sign of the Fishes] Carl Gustav Jung discusses an Aquarian Age. He has abandoned the 1940 start date and offers several possible dates between 1997 and 2154 AD, though he now notes that "Since the delimitation of the constellations is known to be somewhat arbitrary, this date is very indefinite."
 



The New Age is Born Prematurely: One of the strangest aspects of the Age of Aquarius is it's early birth in the popular imagination. Why, as it doesn't really arrive until about 2600 AD are we so interested in it now?

The culprit for this seems to be the idea of a Platonic Month, a mistake which goes back to the earliest writing on the subject, that of Gerald Massey in late nineteenth century. Given the idea that a Platonic Month is a little over 2100 years long, and that the Sun moved into Pisces, at the Vernal Equinox, at a date perhaps a century before the birth of Christ, its very tempting to add 2100+ years to that past date and getting a date very close to the your particular present day [from Massey's 1900 to Carpenter's 1936 AD to the current passion for 2012 AD].

However this is very poor astrology. As Jung notes, an Astrological Age "refers to the actual constellation of fixed stars, not to ... the zodiac divided into sectors of 30º each." [C G Jung Aion Chapter IV, The Sign of the Fishes, Footnote 84, 1951 AD ]. Pisces is rather more than 30º in length along the Ecliptic and so the Age of Pisces stretches out before us for another 600 years.
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« Reply #56 on: September 26, 2007, 10:49:04 am »








Gerald Massey and the Sign of the Waterman
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Definition: [Astrological Ages] Gerald Massey [1828 – 1907 AD] in his Lectures [published privately c1900 AD, but written over several decades prior to this], described many of the concepts we now associate with an Astrological Age [though the concept had yet to be given this name] some forty years before Jung first writes on the subject.

He describes the effect of Precession as moving the Vernal Equinox into the Sign of the Fishes, whereas it had previously been in the Sign of the Bull. He uses 2155 years for the length of what we would now call a 'Platonic' Month. He looks forward to a new Messiah, "when the Equinox enters the Sign of the Waterman about the end of this century", [which for him would be the end of the nineteenth century] i.e. the start of what we would now call the Age of Aquarius. In this latter respect he is very different from Jung's decidedly non-Messianic view of a New Age.

Aside from Massey's acceptance of the 'Platonic' Month fallacy to define an Astrological Age, his other oddity to modern eyes is his start date to what we would now call the Age of Pisces of 255 BC. This he seems to have calculated by taking 2155 years from 2410 BC - which he says is when the Vernal Equinox passed into Pisces, according to certain astronomers, notably Cassini. Modern calculations indicate that this is a century too early. See Movement of the Vernal Equinox Point for more on this. Massey seems to be the first of many authors on the subject of the New Age who place it's start a few years into the future. from their time.




Gerald Massey's Lectures: Gerald Massey's lectures were published privately in about 1900 AD. Excerpts concerning Precession are given below.

Gerald Massey, Lectures: The Historical Jesus and the Mythical Christ, page 6-7 , c 1900: The birthplace of the Egyptian Messiah at the Vernal Equinox was figured in Apt, or Apta, the corner; but Apta is also the name of the Crib and the Manger; hence the Child born in Apta, was said to be born in a manger; and this Apta as Crib or Manger is the hieroglyphic sign of the Solar birthplace. Hence the Egyptians exhibited the Babe in the Crib or Manger in the streets of Alexandria. The birthplace was indicated by the colure of the Equinox, as it passed from sign to sign. It was also pointed out by the Star in the East. When the birthplace was in the sign of the Bull, Orion was the Star that rose in the East to tell where the young Sun-God was re-born. Hence it is called the "Star of Horus." That was then the Star of the "Three Kings" who greeted the Babe; for the "Three Kings" is still a name of the three stars in Orion's Belt. Here we learn that the legend of the "Three Kings" is at least 6,000 years old.

In the course of Precession, about 255 B.C., the vernal birthplace passed into the sign of the Fishes, and the Messiah who had been represented for 2155 years by the Ram or Lamb, and previously for other 2155 years by the Apis Bull, was now imaged as the Fish, or the "Fish-man," called Ichthys in Greek. The original Fish-man--the An of Egypt, and the Oan of Chaldea--probably dates from the previous cycle of precession, or 26,000 years earlier; and about 255 B.C., the Messiah, as the Fish-man, was to come up once more as the Manifestor from the celestial waters. The coming Messiah is called Dag, the Fish, in the Talmud; and the Jews at one time connected his coming with some conjunction, or occurrence, in the sign of the Fishes! This shows the Jews were not only in possession of the astronomical allegory, but also of the tradition by which it could be interpreted. It was the Mythical and Kronian Messiah alone who was, or could be, the subject of prophecy that might be fulfilled--prophecy that was fulfilled as it is in the Book of Revelation--when the Equinox entered, the cross was re-erected, and the foundations of a new heaven were laid in the sign of the Ram, 2410 B.C.; and, again, when the Equinox entered the sign of the Fishes, 255 B.C. Prophecy that will be again fulfilled when the Equinox enters the sign of the Waterman about the end of this century, to which the Samaritans are still looking forward for the coming of their Messiah, who has not yet arrived for them. The Christians alone ate the oyster; the Jews and Samaritans only got an equal share of the empty shells! The uninstructed Jews, the idiotai, at one time thought the prophecy which was astronomical, and solely related to the cycles of time, was to have its fulfillment in human history. But they found out their error, and bequeathed it unexplained to the still more ignorant Christians. The same tradition of the Coming One is extant amongst the Millenarians and Adventists, as amongst the Moslems. It is the tradition of El-Mahdi, the prophet who is to come in the last days of the world to conquer all the world, and who was lately descending the Soudan with the old announcement the "Day of the Lord is at hand," which shows that the astronomical allegory has left some relics of the true tradition among the Arabs, who were at one time learned in astronomical lore.

The Messiah, as the Fish-man, is foreseen by Esdras ascending out of the sea as the "same whom God the highest hath kept a great season, which by his own self shall deliver the creature." The ancient Fish-man only came up out of the sea to converse with men and teach them in the daytime. "When the sun set," says Berosus, "it was the custom of this Being to plunge again into the sea, and abide all night in the deep." So the man foreseen by Esdras is only visible by day.

Modern scholarship, based on surviving Babylonian cuneiform tablets, completely contradicts most of the above, especially in that the origin of the twelve-sign Solar Zodiac is datable to later than 550 BC, not several thoousand years earlier. See Omen Astrology and the development of the Zodiac Wheels for more on this.
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« Reply #57 on: September 26, 2007, 10:50:30 am »








Gerald Massey, Lectures: The Hebrew and Other Creations - Fundamentally Explained, page 122 , c 1900: So it is with the Fall. Here, as before, the Genesis does not begin at the beginning. There was an earlier Fall than that of the Primal Pair. In this, the number of those who failed and fell was seven. We meet with these Seven in Egypt--(Eight with the Mother)--where they are called the "Children of Inertness," who were cast out from "Am-Smen," the Paradise of the Eight; also, in a Babylonian legend of creation, as the Seven Brethren, who were Seven Kings; like the Seven Kings in the Book of Revelation; and the Seven Non-Sentient Powers, who became the Seven Rebel Angels that made war in Heaven. The Seven Kronidæ, described as the Seven Watchers, who, in the beginning, were formed in the interior of heaven. The heaven, like a vault, they extended or hollowed out; that which was not visible they raised, and that which had no exit they opened; their work of creation being exactly identical with that of the Elohim in the Book of Genesis. These are the Seven elemental powers of space, who were continued as Seven timekeepers. It is said of them, "In watching was their office, but among the stars of heaven their watch they kept not," and their failure was the Fall. In the Book of Enoch the same Seven watchers in heaven are stars which transgressed the commandment of God before their time arrived, for they came not in their proper season, therefore was he offended with them, and bound them until the period of the consummation of their crimes, at the end of the secret, or great year of the world--i.e., the Period of Precession, when there was to be the restoration and re-beginning. The Seven deposed constellations are seen by Enoch, looking like Seven great blazing mountains overthrown--the Seven mountains in Revelation, on which the Scarlet Lady sits.




Gerald Massey, Lectures: In Reply to Professor A. H. Sayce, page 139 , c 1900: P.S.--By the by, is Professor Sayce equally certain that he is correct in his dates of precession? He gives the entrance of the vernal equinox into the signs of the Bull and Ram as being about the years, 4,700 and 2,500 B.C. I found that Cassini and other astronomers gave the figures 4,565 and 2,410 B.C. And from data kindly supplied to me by the present Astronomer Royal from independent calculations made at Greenwich, these were the dates, corroborated and confirmed.




Massey's Messianic View: At the end of Massey's life, in 1907, Massey's Ancient Egypt, the Light of the World was published. In this rather strange work, Massey places the Messiah legend not with the Hebrews but with an Egypt stretching 10 000 years back into the past. [He accepts Herodotus age for Egyptian history at face value - something now disproved by modern scholarship.] He starts with Leo at the Vernal Equinox and then follows the Messiah legend forward through what we would now call the Ages. This is what we would now call the Movement of the Ages but with a Messianic feel which is no longer present in the New Age reading of the Ages. Much of what Massey writes is regurgitated in certain modern books concerning Egypt and Precession, but with little credit given to Massey. Some excerpts of this long work are given below. [As we now know that the Solar Zodiac came to Egypt only after Alexander the Great's conquest in 332 BC - the Egyptians instead possessed their own astral system of 36 decans - Massey's work has, unfortunately, to be considered to be a long exercise in seeing patterns where none actually existed.]
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« Reply #58 on: September 26, 2007, 10:51:42 am »







Gerald Massey, Ancient Egypt, the Light of the World, published 1907 AD, p 728: We have now to track the ever-coming child Iusa, Iusu or Jesus in the sphere of time as the son of Iusãas and of Atum, who was Ra in his first sovereignty; not merely in the round of the lesser year, but in the movement of precession as determined by the changing equinox or by the shifting position of the pole. As we have shown, the Zodiacal signs were set in heaven according to the seasons of the Egyptian year* and in the annual circuit of the sun. The birthplace of the Inundation and the Grapes was figured in or near the sign of Virgo or the Virgin, the mother of the child who brought the new life to the land in water as Ichthus the fish and in food as Horus on his papyrus. But Horus the traveller of eternity has to be tracked and followed in the movement of Precession. And thus the new beginning for the present quest is in the sign of Leo.

Massey may have thought he had shown this, but this has been comprehensively disproved by modern scholarship. The Solar Zodiac is Babylonian not Egyptian and is less than two and a half thousand years old.




Gerald Massey, Ancient Egypt, the Light of the World, published 1907 AD, p 734: When Horus had fulfilled the period of 2,155 years with the Easter equinox in the sign of Aries, the birthplace passed into the sign of Pisces, where the ever-coming one, the Renewer as the eternal child who had been brought forth as a lion in Leo, a beetle in cancer, as one of the twins in the sign of the Gemini, as a calf in the sign of the bull, and as a lamb in the sign of the ram, was destined to manifest as the fish, born of a fish-mother, in the zodiacal sign of the fishes. The rebirth of Atum-Horus or Jesus as the fish of Iusãas and the bread of Nephthys was astronomically dated to occur and appointed to take place in Bethlehem of the Zodiac about the year 255 B.C., at the time [Page 735] when the Easter equinox entered the sign of Pisces, the house of corn and bread; the corn that was brought forth by the gestator Rannut in the eighth month of the Egyptian year, and was reaped in the month named from Parmuti the Corn-Mother; and the bread that was kneaded by Nephthys in the house of bread.

Horus, or Jesus, the fulfiller of time and law, the saviour who came by water, by blood and in the spirit, Horus the fish and the bread of life, was due according to precession in the sign of the fishes about the year 255 B.C. A new point of departure for the religion of Ichthus in Rome is indicated astronomically when Jesus or Horus was portrayed with the sign of the fish upon his head, and the crocodile beneath his feet (fig. p. 343). This would be about the year 255 B.C. (so-called). But the perverters of the Jesus-legend, in concocting the Christian “history”, had falsified the time in heaven that the Egyptians kept so sacredly on earth during the ages on ages through which they zealously sought to discern the true way to the infinite through every avenue of the finite, and to track the Eternal by following the footprints of the typical fulfiller through all the cycles and epicycles of renewing time.


http://www.geocities.com/astrologyages/geraldmasseywaterman.htm
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« Reply #59 on: September 26, 2007, 10:54:45 am »







Helena Petrovna Blavatsky and the Hindu Epoch
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Definition: [Astrological Ages] Helena Petrovna Blavatsky [1831-1891 AD] is quoted by some commentators as the originator of the idea of the New Age. Is this true?

Writing in an article in 1887, Blavatsky states the following. [The text in green is hers.]

Helena Petrovna Blavatsky, The Esoteric Character of the Gospels, Part I, published in Lúcifer, vol.1, no 2, p. 96, 1887 AD: On the other hand, at no time since the Christian era, have the precursor signs described in Matthew applied so graphically and forcibly to any epoch as they do to our own times. When has nation arisen against nation more than at this time? When have "famines" -- another name for destitute pauperism, and the famished multitudes of the proletariat -- been more cruel, earthquakes more frequent, or covered such an area simultaneously, as for the last few years? Millenarians and Adventists of robust faith, may go on saying that "the coming of (the canalized) Christ" is near at hand, and prepare themselves for "the end of the world." Theosophists -- at any rate, some of them -- who understand the hidden meaning of the universally-expected Avatars, Messiahs, Sosioshes and Christs -- know that it is no "end of the world," but "the consummation of the age," i.e., the close of a cycle, which is now fast approaching. [5]


5. There are several remarkable cycles that come to a close at the end of this century*. First, the 5,000 years of the Kaliyug cycle; again the Messianic cycle of the Samaritan (also Kabalistic) Jews of the man connected with Pisces (Ichthys or "Fish-man" Dag). It is a cycle, historic and not very long, but very occult, lasting about 2,155 solar years, but having a true significance only when computed by lunar months. It occurred 2410 and 255 B.C., or when the equinox entered into the sign of the Ram, and again into that of Pisces. When it enters, in a few years, the sign of Aquarius, psychologists will have some extra work to do, and the psychic idiosyncrasies of humanity will enter on a great change.
[Helena Petrovna Blavatsky, The Esoteric Character of the Gospels, Part I, published in Lúcifer, vol.1, no 2, p. 96, 1887 AD.]

* Blavatsky, following Massey's chronology, places the move of the Vernal Equinox into Aquarius at the end of the nineteenth not the twentieth century. [Her reference to lunar months is nonsense, there is no connection between Precession and lunar months.]

The way this is written and the 255 BC start date indicate that she is referring to the work of others. That work is very likely to be that of Gerald Massey, whom she references many times in this particular work. The official publication date of his Lectures is a decade later than this, but he gives much more consideration to the subject whilst using a similar language and the same start date. That the Precession into Aquarius concept is not Blavatsky's is also indicated by the fact that she never mentions this again in her later famous work, The Secret Doctrine, published 1888 AD.

Madame Blavatsky and the Secret Doctrine Blavatsky devotes more than twenty pages to the Zodiac in her book The Secret Doctrine, The Synthesis of Science, Religion and Philosophy, [published 1888 AD] [Book I. -- Part III Science and the Secret Doctrine Contrasted], called the The Zodiac and it's Antiquity [Chapter 17, pp 647 - 668]. A very brief summary is given here. Blavatsky covers the following topics in her work: whether the Zodiac in India predates that of the Greeks/Babylonians [her opinion is that it does]* [p 647], whether the Hindu Zodiac is immensely old [her opinion is that it is]* [p 655]; that the Hindu's have Epochs which each last for 3102 years** [p 661]

[*This flies in the face of modern scholarship. The Hindu Lunar Zodiac may be several thousand years old, but all the evidence suggests that the Hindu Solar Zodiac is a direct descendant of the Babylonian Zodiac. See Zodiac Wheels for more on this. [Massey also thinks that the Solar Zodiac is very old but he gives an Egygptian origin, not a Hindu one.] ** Blavatsky seems to be the only writer who thinks this. Hindu authorities notably do not - they don't even consider their Epochs to have equal lengths.]

Whilst Blatvatsky does mention Precession in her work, it is never in the context of the future Movement of the Vernal Equinox Point into particular Constellations. She never mentions Pisces, nor Aquarius, nor the start of an Age of Aquarius. She does not define an Astrological Age in the manner of Jung. Her - disputed - reading of the Hindu Epochs is that they are not Precession-related but depend on particular astrological alignments of Sun, Moon and planets to mark their start.


http://www.geocities.com/astrologyages/helenapblavatskyhinduzodiac.htm
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