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Author Topic: (XII) HISTORY - 21ST CENTURY ASTROLOGY  (Read 1639 times)
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« Reply #105 on: September 26, 2007, 10:02:51 pm »

The astro-psychologist, even a talented one (which is rare), is nothing more than a practicioner, for an astrologer should bring together at least three of the four components of his discipline: metaphysics, astronomy, history and psychology. Whoever does not have a hold on the thread of philosophy presents somewhat shortsighted views of his subject, and his discourse does not differentiate itself from that of the ideologues of the moment; the poor technician has a tendency to remain a prisoner of his outmoded models; whoever is ignorant of his predecessors believes in the unalloyed novelty of his discourse and lacks the background to appreciate its real value; a deficiency with regard to psychology can lead to mistaken ideas about the sense and meaning of astrological symbols.

      Popular astrology, being of a psycho-symbolist nature, has become a simple exercise in pattern recognition within the reach of anyone. A naive conception of the symbol authorizes any interpretation whatsoever and serves to "psychologize" whatever reality happens to be presented. In the analyses given there most often appear only prefabricated correspondences between configurations in the natal chart and their suggested interpretations. Known facts and trivial psychological situations involving the natives are believed to relate directly to these configurations.

When the person under consideration is a public figure or an historical personage, the interpretation does not bring new light to bear on the subject, but rather simply reproduces most often superficial and commonplace notions about the person in question. All this astrological psycho-babble never goes beyond the level of ordinary common sense and the most mediocre triviality, doubtless because the social status of the practitioner constrains him to be convincing and to justify the legitimacy of his system of interpretation by adapting it to current mentality and representation.

The result: his discourse lags far behind the advances of specialized research. Keeping that circumstance in mind, what credit should be given to a praxis that remains incapable of illuminating its object of inquiry, that uses inadequate exegesis, that can produce no truly original understanding?
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Your mind understands what you have been taught; your heart what is true.
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