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(XII) HISTORY - 21ST CENTURY ASTROLOGY

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Bianca
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« Reply #15 on: August 18, 2007, 02:58:57 pm »

            






Chaos Theory and Early 21st Century Astrology*
by Karen Steen, Astrologer


--------------------------------------------------------------------------------


A Thumbnail Sketch of Chaos Theory
     Chaos Theory (1, 2) is considered the science of wholeness. It describes laws that govern whole systems, from economics and weather to thought patterns and social change. Chaos Theory observes that when systems reach their inevitable limits of equilibrium, forces termed Strange Attractors generate turbulence throughout the system. This turbulence intensifies over time and leads to a bifurcation, or split, in the structure of the system. The characteristics of a bifurcation then provide the basis for new systemic order and dynamic equilibrium.
     Chaos Theory is a useful model with which to understand the dynamics underlying current global developments. Our modern civilization appears to have reached its limits of equilibrium within nature and between cultures. Global climate change and limited natural resources - especially fossil fuels and the phenomenon of peak oil production(3) - are acting as Strange Attractors, creating increasing turbulence in ecological and sociopolitical systems worldwide. Astrological indicators now and toward 2020 are for intensified turbulence and possibly bifurcation in our environmental, socioeconomic, and political systems.
« Last Edit: August 18, 2007, 03:01:00 pm by Bianca2001 » Report Spam   Logged

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« Reply #16 on: August 18, 2007, 03:02:52 pm »








Astrological Overview 1980 - 2020
     Now and toward the year 2020, we are in transition within several major astrological cycles and subcycles.  The meeting of Jupiter and Saturn in 1980 and 2000 heralded a transition within their 800 year cycle together of global sociopolitical, cultural, and economic developments (4).  Their current subcycle transition is from an emphasis on material development since 1842, to an emphasis on global social development - that of ideas, information, communication, and relationships - for the coming 200 years. This emerging development theme will be substantially defined by 2020 (Jupiter/Saturn Mutation Conjunction in Air), and it will continue into the 23rd Century.

     Since 1995 and until 2008, Pluto’s travel through Sagittarius corresponds to transformation of established belief systems, world views (including humanity’s place in nature), and international relations. Such a transformation is necessary to cultivate a planetary culture and sustain a burgeoning global population. Historic events in 2000 and 2001 that corresponded to Jupiter and Saturn opposing Pluto (5, 6, 7) were crucial challenges for transforming established world views. People of developed nations worldwide, and many developed nations’ governments, responded to these challenges with progressive values for peace, socioeconomic justice, and environmental preservation - values necessary to develop a sustainable planetary culture. Especially the US, Israel, and fundamentalist Islamic governments, however, have implemented reactionary policies of limited self-interests that are failing to meet humanity’s momentous challenges.
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« Reply #17 on: August 18, 2007, 03:04:18 pm »








 The travel of Uranus in Pisces and Neptune in Aquarius in mutual reception (Cool from 2003 - 2011, corresponds to emerging collective forces that are mediating the transitions of the above Jupiter/Saturn and Pluto cycles, and of two additional major astrological cycles. The 2,160 years Astrological Age defined by the Spring Equinox is now transitioning from Pisces to Aquarius. We are also near the completion of the current 5,126 years Mayan creation epoch that ends in 2012. Thus, the current Uranus/Neptune mutual reception bridges the changing Great Ages of Western astrology, and the old and new Mayan creation epochs. This Uranus/Neptune mutual reception should be fully appreciated - it corresponds to both inspired, innovative group and collective endeavors, and to ruthless sociopolitical ideology and mass deception. Such polarization characterizes many major global developments since 2003, and it may continue to characterize global socioeconomic and political developments for decades to come.

     Also yet to come are Pluto’s travel through Capricorn from 2008 - 2024, and the Cardinal Climax (9) of
2010 - 2015 .  These astrological events especially indicate a fundamental shift in world socioeconomic and political order, a shift analogous to bifurcation in Chaos Theory. To appreciate the potential correspondences of these coming Pluto events, consider their historic precedents. Pluto’s most recent passage through Capricorn was 1762 - 1778 - during that period, both the Industrial Revolution and the American Revolution began.  Also, a planetary pattern similar to the coming Cardinal Climax last occurred from 1930 - 1933, the years of the Great Depression and sociopolitical antecedents to World War II.
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« Reply #18 on: August 18, 2007, 03:06:03 pm »








 Also yet to come are Pluto’s travel through Capricorn from 2008 - 2024, and the Cardinal Climax (9) of
2010 - 2015 .  These astrological events especially indicate a fundamental shift in world socioeconomic and political order, a shift analogous to bifurcation in Chaos Theory. To appreciate the potential correspondences of these coming Pluto events, consider their historic precedents. Pluto’s most recent passage through Capricorn was 1762 - 1778 - during that period, both the Industrial Revolution and the American Revolution began.  Also, a planetary pattern similar to the coming Cardinal Climax last occurred from 1930 - 1933, the years of the Great Depression and sociopolitical antecedents to World War II.

     To leave this overview on a positive note, recall that 2020 brings the Mutation Conjunction of Jupiter/Saturn in Aquarius. This conjunction fully establishes the 200 years global development theme that focuses civilization on ideas, information, communication, and relationships, a focus that carries into the 23rd Century. As I noted in my Summer 2001 and Fall 2002 articles, our responses and decisions now - as individuals and societies - are our collective future in the making.

*This article first appeared as Part I of ‘Astrological Highlights 2005: Churning of Strange Attractors’ on 12/30/2004. It was revised 1/10/05 to be a separate article and to provide a context for annual highlights in 2005 and the coming years.

Copyright 2005, Karen Steen. All rights reserved.
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« Reply #19 on: August 18, 2007, 03:07:58 pm »








Notes:
1) Gleick, James. Chaos: Making A New Science. Viking Penguin, Inc.:  New York, New York. 1987.
2) Koval, Barbara. ‘The Art of Chaos’.  NCGR Journal: Spring-Summer 1999. National Council for Geocosmic Research: MA, USA. 1999.
3) Association for the Study of Peak Oil & Gas describes ‘peak oil’ and provides current information about the world’s rapidly dwindling oil and natural gas resources.
4) In their transit cycle together, Jupiter and Saturn are regarded by Western mundane astrology as the Great Chronocrators, rulers  of the ages. Their recurring 20-year conjunction (synodic cycle) is the basis of three historic cycles.  First, their 20-years synodic cycle corresponds to a focus of social, cultural, and economic developments. Second, successive Jupiter/Saturn conjunctions occur in the same element for 200 - 220 years, corresponding to historic themes of structured expansion (a Mutation Conjunction marks the entry of their cycle into a new element). Finally, the Great Cycle of Jupiter/Saturn is 800 - 860 years - it begins with their conjoining in early Aries, and corresponds to fundamental shifts in cultural and economic developments.
5) See Perspective as Power: Jupiter Opposes Pluto 2000-01 - Spring 2001 Astro Info Article. Discusses the first of Jupiter’s sequential oppositions to our outermost planets between 2000-03, this one associated with transforming righteousness to perspective.
6) See Saturn Opposes Pluto 2001-02:  Evolving Structures of Thought, Language, and Communication - Summer 2001     Astro Info Article. Written one month before the terrorist attacks on America, this article discusses the Saturn/Pluto opposition of 2001-03. Included are brief astrological explanations (Basic Delineation) and past historical correlation for this powerful transit.
7) See Current Events: Astrological Views of World Politics, Economy, and Culture - Fall 2001 Astro Info Article. Considers different astrological views - political, financial, psychological, and historical - on the global significance of the 9-11 terrorist attacks on America and the ensuing War on Terrorism.
Cool Mutual reception occurs when two planets occupy the signs of each others astrological rulership.
9) Cardinal Climax describes the critical astrological T-square pattern that will occur from 2010 - 2015 between Saturn in Libra, Uranus in Aries, and Pluto in Capricorn - each in the very early degrees of these Cardinal signs. We owe Raymond Merriman, Financial Astrologer extraordinaire, credit for this descriptive term.

 

 
 About the Astrologer…

Karen Steen is a consulting and teaching astrologer at Water Bearer Astrology & Consulting in NE Oregon.  She has practiced astrology since 1984, professionally since 2000. Karen is NCGR Level III Certified (Astrology), and holds a Master of Nursing from the University of Washington and a Bachelor of Science in Nursing from Louisiana State University. Information about Karen's astrology practice and services is available at her web site  www.WaterBearerAstrology.com.
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« Reply #20 on: September 26, 2007, 05:53:09 pm »








                                                   To Think Astrology
 




"Astrology is a matter for philosophers." (Paul Valéry)



    Astrology is not born simply from the observation of the stars, but also from the astonishment of the ego before the spectacle of human diversity and the recognition of its otherness: why am I as I am, and not the same as this other?

Astrological awareness does not proceed from a two-fold assessment composed of exterior observation and introspection, but rather from an experience of a broader nature, exterior-interior, psychic and cognitive: in a single stroke I understand my being, that of others, the external world and their common roots in the stars.

One comes to astrology only by a sudden insight, rather like a revelation of a spiritual nature, followed then by an intuitive and intellectual recognition of the participation of every being in the cosmic order and the plenitude of the Universe.

    One does not learn astrology: one receives it suddenly, not only through the discovery of texts and practices which have been marginalized by an institutionalized knowledge which does not correspond to its aspirations, but above all because one has lived through a period where consciousness seeks, generally at the age of adolescence, to find a metamorphosis of its knowledge of the world and of itself.

On the other hand, one is taught not to "believe" in astrology, not to consider this centuries-old knowledge of the human being as pertinent to the totality of human experience, and to repudiate the superstitious and dubitable practices it involves. Astrology is not a matter of mental belief, nor of experiential verification, but rather of psychic adhesion: there exists a reality which affects us and which is not adequately expressed by the systems of representation which surround it.
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« Reply #21 on: September 26, 2007, 05:55:33 pm »








To think astrology is to seek to define its status, to determine its foundations, its operative structures and its levels of articulation, to demarcate its limits and its arenas of application, to elucidate its anthropological perspectives.

Astrology sets itself apart from the ensemble of religious, philosophical and ideological discourses by reason of its continuity, its ubiquity, its capacity to endure and regenerate itself despite norms and cultural modes. Going across ages and civilizations, it continually renews its conceptual patterns, taking from its immediate cultural milieu what is necessary for its perpetuation. [1]  Despite the spiritual blindness and mental turbulence of the present age, astrology's object remains the same: the structuring relationship of the geo-solar environment to the psyche.

    Consciousness is embedded in a multitude of ideas, images, memories, information -- and misinformation -- which come from the outside world or result from its own inquietudes. The mental arena itself is the playing field for divergent orientations, conceptual eruptions and incessant agitation. Philosophical systems seek unification in the affirmation of a perspective or orientation special to consciousness.

That is why such systems differ so greatly from one another and, more often than not, reveal the temperament of their creator, as Nietzsche pointed out. Science -- which has invaded the terrain of a metaphysical speculation already moribund -- does not present a truly unified perspective on reality, but only offers instruments for analysis of the external world by means of the fragmentation of objects, measurements, and experiments made on phenomena.

It has substituted its disoriented objectivity for the orderly subjectivity of the philosophers.
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« Reply #22 on: September 26, 2007, 05:57:16 pm »








Astrology logically admits of three postulations:




1. The world of facts, of the concrete, of things, of "experience," like the world of law, of words, of mental representations, appears to consciousness only by means of the presence of a primary world, psychic, internal, which receives those things and organizes them. The ideas of the mind are born only by reason of one's perceiving the exterior world through a qualified interiority. Psychic states are an inevitable substrate to things and to words.

2. This interior world is in perpetual motion, in continual innervation by the planetary cycles. This is why I call it psychic-astral, just as I call "impressional" (i.e., a pre-conscious awareness, from the term impressio of Paracelsus) the mark of this psychic impregnation made by astral agencies.

3. These pre-conscious awarenesses differentiate themselves through structures. This structuring of the psyche, at both individual and collective levels, occurs through four conditioning milieux: energetically through the planetary Forces, spatially through the Houses, temporally through the planetary Cycles, and structurally through the zodiacal Signs.
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« Reply #23 on: September 26, 2007, 05:59:21 pm »








The organic integration of planetary rhythms, at the level of the nervous system or the genetic code, a fundamental hypothesis of astral reality, necessitates as a result a category of realities -- the pre-conscious awarenesses [impressionaux] or astral impressions -- which form the relationship of the astral to consciousness.

All one can say about an astral impression is that it leaves a fugitive trace in consciousness, an evanescent psychic coloration. To these pre-conscious awarenesses -- experienced directly or indirectly by consciousness but unproveable, imponderable, too tenuous to be exploited by the machinery of logical-experimental methodology -- are assigned archetypal forms [2] , symbolic or mythical, which resolve the psycho-mental disequilibrium created by the impossibility of fixing their characteristics.

The symbol has as its function to qualify these diaphanous entities, which escape all attempts at determination, and to supplement reason, which cannot give a full accounting of reality in its integrated totality. We shall not speak of influences -- a term which carries a physical connotation and contains the idea of a type of action exterior in origin -- but rather of incidence, that is to say, of a psychic, interior integration of astral origin.

    The astronomical signal is registered as a pre-conscious awareness and expressed as a symbol. The astral (i.e., the impressionaux) derives from the psychic; the astrological (i.e., symbols and operative structures) derives from the mental. The astral designates that which is felt, lived, "impressed" onto the psyche, perceived fleetingly, or "unperceived": the astrological is structured, conceptualized, modelled. This distinction is at the heart of the debate about the nature and practical implications of astrological knowledge.

    An irrational assumption, imaginary or improbable because it is inaccessible to the instruments of observation and unsusceptible to analysis by the the laws of causality, astrology -- that science of the imponderable, that awareness of the evanescent, that knowledge of the imperceptible -- does not derive from the psychic or the mental, but rather from their common root which lies "behind our eyes" (Paracelsus). Neither does it come from a Great Beyond, but rather from something "on this side of things," something intimate, our own, close to us, which nonetheless seems strange.
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« Reply #24 on: September 26, 2007, 06:02:28 pm »








At the beginning of the 16th century astrology and astronomy were still both tributaries of the rationalization proposed by Ptolemy.

In 1543 Copernicus reoriented the astronomical perspective of his contemporaries (and it is unfortunate that his recommendations for economics did not meet with the same fate). A veritable "astrological revolution" occurred in the same period with the publication, five years before the appearance of Copernicus' treatise, of the Astronomia magna of Paracelsus, but the work passed unnoticed.

Philippus Bombastus, who died two years earlier than his elder colleague, was the instigator of this renaissance through his development of the doctrine of the inner star with its sky or firmament at once visual and invisible [3] , the existence of interior myths within each person, and the impressio, produced in each person through planetary influxes, an inward mark of the presence of the stars, and no longer a sign or cause deriving from the visible, factual exterior world.

In the manner of Copernicus with heliocentrism, Paracelsus did not invent his model, but rather discovered it anew. It is not improbable that Christianity's first intellectuals were especially intent on the extirpation of pagan writings, Pythagorean and Hermetic ones particularly, which appear only in a few very altered traces in the Adversus of the Fathers of the Church. And, just as in the case of Copernican heliocentrism, the astrological concepts of Paracelsus did not separate themselves entirely from their roots in antiquity (e.g., the circular orbits of the planets with Copernicus, and medical astrology with Paracelsus). Hard to break free from the hold of models nearly two thousand years old!

    Astrology's function is to determine the structural laws of interiority. In its practical application in horoscopy it is a tool for the comprehension of lived experience; like the Yi King (I Ching), it infuses experience with consciousness. It does not give an immediate effect of a visionary or divinatory nature, in the first instance because the practitioner is in no position to evaluate with certainty the weight of extra-astrological factors (e.g., biological, socio-cultural, familial, professional, climatic, etc. etc.), but more importantly because astral incidence does not operate at the level of fact, of events, of the existentially concrete, but rather at the level of their interior substrate.

Astrology acts on the relationship between what is felt and what is manifested. This is why a psycho-mental interpretation and a psychological explanation do not give a sufficient accounting of its nature. The notion of the pre-conscious awareness [impressional] liberates astrology from its servitude to an exterior psychology, be it psychoanalytic, behaviorist, phenomenological, gestaltist, existentalist or reflexologic. It is time for astrology to forge its own concepts.
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« Reply #25 on: September 26, 2007, 06:05:37 pm »








                                                      Why Astrology?





"When there comes a glitch
in the thrumming of your philosophy,
when your destiny gets tripped up (...)
then there it is, the Big Question (...)
And here is eternal Astrology,
to which you are led by great wisdom --
even if a little bit of science leads you away from it."

(Léon-Paul Fargue: The Four Seasons)



 

    The technological idolatry of the modern world no longer favors contemplation of the starry skies, which still occupied Kant's solitary evenings. Instead one allows a sort of spell to be cast over one, or a kind of stupor or convulsive agitation, coming from the rebroadcast of a football game or some other television program. This does not involve the same category of "spectacle," nor, above all, the same quality of looking at things.

The filtering of our perception of reality implies a divestment of our natural relation to the world. A protective membrane separates us from things. The mediation of our relationship with reality, tailored to the specialization of our particular activity, engenders a massive uniformity of viewpoint, which becomes more obtuse the more it infiltrates into artificial needs. We are no longer seized by psychic and physical reality, but rather obsessed by our techniques of substitution. How could this loss of contact and this desensitization remain without effect upon the adequacy of our mental representations?

    One can admit following Kant's lead at least three facets to the idea of truth, as it is applied to language and discourse, to the objects of sensory experience, or to the faculties of the mind.

    Formal truth, a condition of truth both a priori and necessary, consists of the agreement of consciousness with itself, that is to say, in the logical organization of discourse and the coherent, non-contradictory agency of concepts and propositions. [4] 

    Experimental truth -- or material truth, relative to the contents of consciousness, to facts and empirical observations, whose criteria of validity is verification -- presupposes the possibility that the concepts of human understanding can indeed identify and describe the reality perceived by the senses, and can establish an adequate correspondence between thought and its objects.

    Transcendental truth, invented by Kant and according to him capable of saving metaphysics, does not concern itself with the objects of consciousness, but rather with thought in its capacity to know reality. It assumes that human understanding contains a faculty capable of emitting "pure" judgments, or "synthetic judgments a priori."

    Pure reason would contain within itself those principles which guarantee the correctness of ideas. Kantian idealist rationalism presupposes -- and illusorily so -- a human understanding free of all internal entrenchment and all external constraint, similar in that quality to common sense, or the Cartesian notion of "good sense", i.e., the innate faculty of the spirit which enables it to distinguish between the true and the false.

Now, if reason guarantees the correctness and coherence of mental representations, then it is because there necessarily exists an intelligibility inherent in reality, an implicit order of the totality, an indeterminate yet luminous foundation, anterior to the transparency of verbal representations as it is to the opacity of sensory manifestations.
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« Reply #26 on: September 26, 2007, 06:07:52 pm »








Friedrich Jacobi developed the idea according to which no cognitive experience is truly independent of the "primordial instinct" (Grundtrieb) to be found in each person. Consciousness cannot be separated from its seat of vitality. For Nietzsche, an indeterminate instinctive force manifests itself through the activity of the mind: reason appears at all costs like a force which gnaws away at the roots of life. In the usual sense of the term, reason manifests in a mixture of evidence and opinions which appear "reasonable" within the context of a particular community; in a gathering together of received notions and habits of thought which refer back to normalized practices; in value judgments mortared onto what is socially and culturally acceptable; by the belief in a superficial conformity between verbal representations and the reality in fact perceived. To put it another way: reason is like "a horse running toward the stables." [5] 

    For Johann Hamann, a contemporary of Kant, there is no form of reason which is not anchored in individual "passions" and practices, subordinated to the values of a particular socio-cultural milieu, and subservient to the structures of language. A century later Wilhelm Dilthey developed this critique of Kantian reason and showed that consciousness also depends on psychic data and the diversity of psychological dispositions in the human being.

    Plato had already drawn attention to the perverse effects caused by the rhetoric of the Sophists, by the articifial cohesiveness of argumentation which contents itself with developing "philodox" opinions, and by the pointless debates spurred on by the inhabitants of "the Cave." This is why mythos has its place in Platonic philosophy, as it does with Herodotus, a place which its shares with a logos anterior to all demonstrations of "likelihood." [6]  This circumstance arises not because history and philosophy are incapable of liberating themselves from myth, but rather because myth is necessary to the construction of thought; there is no accomplishment or realization which does not preseve the primordial models, because myth was already an evolved form of philosophy and history.
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« Reply #27 on: September 26, 2007, 06:09:32 pm »








Since Aristotle's time it has been commonplace to poke fun at representations of myth, which are labelled as products of an infantile or archaic humanity in the name of rationalist, long-winded thinking -- such is the attitude as late even as Hegel and the Positivists at the end of the 19th century -- as if myth did not itself proceed from an ordered coherence, which often leaves far behind it the rickety constructions of modern thought. It is commonly believed that mythic representations are no more than the stutterings of thought. Quite to the contrary: it was after long periods of sterile debate and exegesis that the human spirit, fatigued of "giving reasons," forged mythical thought.

    Astrology developed as a philosophical conception within the universe of the Stoics, and possibly of the first Pythagoreans, as well. It was the inheritor of the logos as well as of the mythos. Its object has never been the specific significations of astrological operands and figures, but rather, the search by means of those significators of their underlying structures and archetypal forms, psychic-astral in nature, experienced directly and inwardly by consciousness. Specific contents derive from the framework which produces them, harmonizes them or gives them meaning. This is why there are no typologies in astrology, but rather archetypologies.

These operative structures, inscribed on the psyche and animated by the periodicity of the planetary cycles, render possible the formation of "transcendental" ideas and give birth to ideational, symbolic and mythical representations, usually repressed by reason, the organization of which remains only at the surface of discourse.
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« Reply #28 on: September 26, 2007, 06:12:00 pm »








Luigi Aurigemma observes the transhistorical permanence of the astrological symbol: the symbolic variations "seem to be organized around a kernel of significations with a degree of permanence that appears quite high. High enough even to make us ask ourselves if, beneath these historical shadings and colorings, we may encounter at this level of the life of the symbol some experience of a collective, endopsychic nature, concrete but indefinitely renewed, and by reason of that fact charged with great emotional energy, with a density, a degree of reality capable of giving it such permanence at the limits of the metahistorical." [7] 

Ernst Cassirer defines the link which unites the symbol and its endopsychic origin as the notion of the symbolically pregnant: "On the contrary, it is perception itself which owes to its own inherent organization a kind of spiritual 'articulation' and which, held in its interior texture, belongs as well to a determined sensory texture." [8] 

    Astrological thought does not turn away from reason in pursuit of some nebulous "irrationalism", taking sides with an environment conveniently disposed toward its message (due to such phenomena as the crisis of modern consciousness, a growing sense of absurdity, etc.), but rather, it advocates going to the very ends of reason, opening oneself to a more ample rationality, displacing the mind's "point of assembly" (Castaneda), which determines what we perceive and are led to know and to recognize within the context of the real. "Man has abandoned silent knowledge for the world of reason ... The more he grasps onto the world of reason, the more ephemeral becomes his intention." [9]  Intention is that psychic disposition which puts the human spirit into direct contact with reality in its totality.

"Limited reason," which obstructs this connection, is a defensive attitude on the part of the human spirit, the most entrenched and most sterile position of the mind's point of assembly. Such reason is only a crutch for thought: "Thought begins only when we have experienced that reason, touted for centuries, is the most stubborn adversary of thought." [10] 

Heidegger emphasizes the importance of vigilance to insure that "the silent message of the word about Being has the upper hand over the noisy call of the principium rationis as the principle of all representation." [11]  For "people today face the grave danger of no longer measuring the greatness of what is great if the measure used is not that of the domination of the principium rationis." [12] 
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« Reply #29 on: September 26, 2007, 06:13:08 pm »








Astrology has no need to be nailed to the cross of current experimental practices and scientific models, nor need it be "made reasonable" (Heidegger) according to the criteria of science: it generates a different type of rationality which relates to psychic states; it perceives reality in its global nature and through the agency of psychic-astral operands, in an approach which is transversal, not horizontal. Astrology emerges from a paradigm which is organic, not mechanistic. It possesses its own logic, its own requirements and methods, which one would do poorly to qualify as intuitive before taking a closer look at them. Astrology possesses its own language, a "proto-language," which gives account of a "phenomenon" in its totality and in its diverse facets, just as it appears to consciousness. It develops its own mode of reasoning, matrix-based reasoning, which cannot be assimilated by the experimental reason of science, nor by the discursive reason of philosophers.

    Science subsumes all phenomena beneath a single perspective; astrology coordinates diverse perspectives, all the while preserving the specificity of each one, and conjugates them on the basis of the archetypal dispositions of the human mind, which implies an interiorization of the phenomenon perceived. And precisely because it engenders a rationality more "globalizing" (Karl Jaspers) than that of the scientific mode, astrology is decried by science. Ernst Jünger notes that science "can be incorporated without difficulty and without losing any of its dignity into the system of astrology, but not the reverse." [13]  Indeed, the Saturn of astrologers is a symbolic operand which renders good account of the role science plays in its ensemble.

    Astrology is, in point of fact, that psychology or "transcendental phenomenology" announced and formalized by Husserl: "To the degree in which the science of mind, understood as an all-encompassing science of the world of the spirit, possesses as its theme all persons, all types of persons and personal endowments, all types of personal configurations, which we call here cultural configurations, it consequently encompasses as well the science of nature and the nature at the heart of such science, which is nature as reality itself." [14] 
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