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Author Topic: (XII) HISTORY - 21ST CENTURY ASTROLOGY  (Read 1437 times)
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« Reply #105 on: September 26, 2007, 10:01:00 pm »

There is no such thing as traditional astrology; there are only models from the past, with great differences between them, products of particular cultures, schools of thought, or individual astrologers working in isolation. A conglomeration of these models is assimilated in the minds of some astrologers to represent a supposed tradition, astrologers who are often ignorant of historical reality.

If the system of Ptolemy has left a preponderant mark in the astrological culture of Europe, medieval and then modern, it would deserve more than any other system the label "traditional" by virtue of the very special place it occupies within the framework of Hellenistic astrology. If astrology thrashes about impotently in the ghetto to which it was relegated in the Enlightenment, its circumstances are in part due to those who have taken up its banner.

Astrologers should engage the terrains of history and epistemology: it is there that they will find their most formidable adversaries, as well as those most worthy of esteem. The first great modern adversary of astrology was not Pico della Mirandola, as one commonly believes, but rather Salmasius (1648).

      The "true astrologer" can differentiate impressionals because he has gained experiential knowledge of astral incidence through the two originating experiences, which are the variability, both quantitative and qualitative, of psychic-astral energy (i.e, the experience of transits) and the differentiation that occurs between individuals.

All that does not mean that he is an empiricist: his knowledge evolves within the framework of theoretical reflection about the interpretive models that illuminate his experience. He remains attentive to the fact that any technique used presupposes a model of the functioning of astral incidence. What is more, astrological experience is not comparable to that of other domains of knowledge, because it never deals with facts, but rather with "quasi-facts," and not with events, but rather with emergences into consciousness. In this regard, it is very difficult to communicate to others.
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