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Srpski Dobrodošli na Blog tradicionalne astrologije astrologa Nataše Karalić Koprivice. Blog je dvojezičan i sadrži tekstove na srpskom i engleskom jeziku. Na ovom mestu možete čitati tekstove o pojmu, predmetu i poreklu (istorijatu) astrologije, natalnoj, elekcionoj, horarnoj i mundanoj astrologiji. Blog predstavlja konzervativan pristup astrologiji, onakav kakav je bio u delima astroloških velikana poput: Marka Manilija, Klaudija Galena, Doroteja Sidonskog, Klaudija Ptolomeja, Firmika Materna, Mašalaha, Al Birunija, Ibn Ezre, Al Hajata, Gvida Bonatija, Vilijama Lilija, Nikolasa Kalpepera i drugih. Ukoliko ste posebno zainteresovani za horarnu astrologiju, pozivamo vas da posetite i Blog horarne astrologije.

English Welcome to the Natasa Karalic Koprivica's Traditional Astrology Blog. The Blog is bilingual and contains articles in Serbian and English. Here you can read articles on the notion, subject and history (origin) of Astrology and on Natal, Electional, Horary and Mundane Astrology as well. Blog represents conservative approach to Astrology, as it was in the works of the Greats such as: Marcus Manilius, Claudius Galen, Dorotheus of Sidon, Claudius Ptolemy, Firmicus Maternus, Masha'allah, Al-Biruni, Ibn Ezra, Al Khayyat, Guido Bonatti, William Lilly, Nicholas Culpeper and others. If you are particularly interested in Horary Astrology, we invite you to visit and Horary Astrology Blog.

09 December 2010

Istorija Zodijaka (poreklo imena, sazvežđa i znakova)

Istorija Zodijaka podeljena je u tri velike razvojne faze koje iznose različite simboličke nivoe sazvežđa i, kasnije, znakova. Prva istorijska faza se odnosi na ustanovljavanje 12 nejednakih zvezdanih segmenata duž ekliptike, druga na njen preobražaj u 12 jednakih delova, a treća faza jeste faza preobražaja tih 12 jednakih pokretnih (sideričkih) segmenata u fiksne (tropske). Najranija šema vavilonskih zvezdanih konstalacija datira još iz ranog 2. milenijuma p.n.e. Ona je nastala kako bi se obeležila trostruka zvezdana staza posvećena nebeskom božanskom trojstvu Anu, Enlil, Ea. Ova tripartitna podela neba severnu hemisferu dodeljuje Enlilu, ekvator Anuu, a južnu nebesku polutku Eau. Granica je uspostavljena na 17 stepeni u pravcu sever-jug tako da Sunce u svakoj trećini neba boravi po tri uzastopna meseca. Interesantno je da 17 stepeni predstavljaju i orbis planetarne vidljivosti kod konjunkcija sa Suncem. U vezi sa ovim javlja se jedna istorijska kontroverza koja se tiče tvrdnje pojedinih naučnika da je ova zvezdana podloga bila centrirana duž nebeskog ekvatora iako nema dokaza da su Vavilonci ovog perioda uopšte mogli da ga identifikuju kao zasebni veliki nebeski krug. Dakle, ova prva grupa sazvežđa još uvek nema veze sa zodijačkom ekliptičkom šemom koja počinje da se razvija nekih 1000 godina kasnije u vreme velikog Asirskog perioda kroz astronomiju tzv. Mul. Apin serije koja je naziv dobila prema sazvežđu "Plug" koje je danas razvrstano u dva sazvežđa: Trigon i Gama Andromedu. Prva tablica ovog dela opisuje putanju boga Sina (Meseca) kroz 17 lunarnih sazvežđa (koren kasnijih manzila u zapadnoj astrologiji) i ista prelazi granicu prvobitnog nebeskog (astronomskog) trojstva. Druga tablica Mul. Apina opisuje stazu boga Šamaša (Sunca) koja deli solarnu godinu na 12 solarnih meseci. Sunce je tako boravilo u svim sazvežđima prvobitne trojne podele u različitim periodima godine. Tako, recimo, izvor kaze da Šamaš boravi na Anu stazi od 1.dana 12. meseca do 30. dana 2. meseca itd. U Mul. Apinu godina je prvi put podeljena na 4 velike sezone koje korespondiraju četvorostrukoj podeli ekliptike prema solarnim prekretnim tačkama.

Dakle, Zodijak se razvio iz ove stelarne šeme od 17, odnosno, 18 sazvežđa kroz koja je prolazio Mesec u periodu od X do VII veka p.n.e. Oko 700. godine p.n.e. broj tih sazvežđa lunarno-solarne putanje smanjen je na 12 sazvežđa nejednakih po svojoj veličini i to onih najbližih ekliptici dok je ostalih 6 stavljeno u grupu ekliptičkih nebeskih markera. Izvori iz tog perioda, i perioda od par vekova kasnije, navode, recimo, Plejade i Bika koji zajedno pripadaju 2. mesecu godine, Oriona i Blizance u vezi sa trećim sve do Pegaza i Riba  u vezi sa poslednjim, 12. mesecom godine. U čitavom tom velikom istorijskom periodu od gotovo 2 milenijuma bar 8 danas poznatih zodijačkih sazvežđa postojalo je od najranijih vremena dok su 4 nastala oko 1000. godine p.n.e. Oko 420. godine p.n.e vavilonski astronomi nejednaka sazvežđa prevode u jednaka prema pokretnom (sideričkom) sistemu. Uporedo sa ovim razvijaju i stepenski sistem Zodijaka kako bi efikasno omogućili merenja nebeskih longituda iz određene tačke. Ovaj sistem od 12 zodijačkih jednakih znakova nikada kod Vavilonaca nije korišćen kao koordinacioni sistem vec isključivo kao matematička apstrakcija za izračunavanje lunarnih i planetarnih kretanja čime se sugeriše da je Zodijak nastao u svrhu lociranja planetarnih pozicija i, nešto kasnije, u kalendarske svrhe. Vavilonski Zodijak ni izbliza nema duhovnu i religijsku simboliku kao kasniji grčki ili egipatski opis nebesa (sphera barabarica) već pre predstavlja nebesku vizuelnu podlogu za planetarna božanstva prve religije nebeskih znamenja. U Vavilonu planete, Mesec i Sunce imaju religijsku težinu, a ne toliko sazvežđa za razliku od Egipta. Ovaj proces ustanovljavanja zodijačkog referentnog sistema kod Vavilonaca završava se negde polovinom 3 veka p.n.e gde se oko 30 zvezda oko ekliptike konsoliduju u taj sistem. Početak ovog referentnog ekliptičkog kruga postaje Hamal ( Lu. Hun. Ga, u prevodu Najamnik), najsvetlija zvezda Ovna. Grci kasnije početak ovog kruga određuju drugačije, fiksno, a ne prema sferi zvezda nekretnica. Najverovatnije je Hiparh taj koji je promenio ovu konvenciju postavivši početak, ekvinocije negde na početak Ovna. Ovaj Hiparhov sistem zamenjuje šemu vidljivog vavilnoskog Zodijaka i od tada počinje era tropskog Zodijaka. Vavilonci su ti koji su nazive sazvežđima dali prema inspiraciji, a u verske i kasnije kalendarske svrhe. Tek kod Grka Zodijak počinje da dobija misterijski i simbolički značaj. U klasičnom grčkom periodu javlja se po prvi put ontološki značaj Zodijaka presokratovkse filozofije sadržan u principima 4 ontološka elementa prve filozofije prirode. Kasnije biva razvijan i kroz kosmološku simboliku na platonističkim idejama. U helenizmu Zodijak poprima najdublju idejnu dimenziju u okviru ezoterijske (sakralne) astrologije inicijacijskih obreda hermetičkih misterija pa tako danas, zapravo, imamo dve tradicionalne astrologije i, samim tim, dva, odnosno, tri nivoa značenja Zodijaka. Prvi nivo pripada oglednoj astrologiji, najrasprostranjenijoj, primenjenoj i svetovnoj astrologiji koju pretežno obrazlažemo i učimo. Simbolika tog Zodijaka je opšte poznata i nalazi se u delima poznatih starih autora koja govore o svetovnoj simbolici znakova. Drugi nivo je čisto kosmološki, a treći, najmanje poznat nivo zodijačke simbolike, jeste hermetički, inicijacijski nivo ezoterijskog Zodijaka koji je inverzivan u svojoj suštini u odnosu na nivo ogledne astrologije (ezoterijski Zodijak počinje znakom Device, a ne Ovna). Ovaj nivo zodijačke simbolike delimično je sadržan u dekanima, egipatskom astrološkom nasleđu koje je ogledna astrologija svela tek na ono što danas nazivamo licima, najmanjim zodijačkim dostojanstvima, a što je, u ezoterijskoj astrologiji, od daleko većeg i dubljeg značaja.


Vavilonci su ti koji su prvi dali imena sazvežđima Zodijaka i to postepeno kroz dug vremenski period i kroz nedefinisanu inspiraciju kako bi oblikovali putanju nebeskih božanstava. Tek kasnije, u grčkom istorijskom periodu, Zodijak poprima veću filozofsku i idejnu dubinu kroz tri nivoa: svetovni, kosmološki i inicijacijski (ezoterijski). Nazivi zvezdanih konstelacija nastali su, najverovatnije, inspiracijom prvih posmatrača neba proizašlom iz kvaliteta i intenziteta solarne snage u različitim pozicijama ekliptike. Lična inspiracija posmatrača artikulisala se kroz simbolički, a ne bukvalni (vizuelni) doživljaj i uvek u vezi sa Suncem i njegovim sjajem i toplotom. Tako su u početku prvih 6 znakova smatrani benefičnim jer ih Sunce okupira tokom prve, tople polovine godine u severnoj hemisferi gde je astrologija i nastala. Drugih 6 znakova su, zbog smanjenog intenziteta Sunca i kraćeg dana, smatrani melefičnim. U Persiji, recimo, tih 6 meseci mračnih znakova poistovećeni su sa 6000 godina dugim mračnim ciklusom boga Ahrimana koji je u tom periodu dominirao nad Ormuzdom, bogom dobrote i svetlosti. Klasičan dualistički pogleda na svet koji se manifestuje na brojnim nivoima manifestacije. Noć i dan su osnovni kao i muško i žensko, dnevni i noćni, odnosno dobri i loši itd. Dualistička ideja jedna je od osnovnih u tradicionalnoj astrološkoj simbolici koju prepoznajemo kroz podelu Zodijaka na muške i ženske znake i planete.

Sazvežđa kroz vavilonsku istoriju:

I Sumerski i akadski period od 3200 do 2000. p.n.e

1.Bik ( Gu An Na, u prevodu pad ili izvan neba)
2.Lav (Ur Gu La, u prevodu lav)
3.Škorpija ( Gir Tab, škorpija)
4.Vodonoša ( Gu La, veliki bokal)
5.Ovan ( Hun Ga, zemljoradnik)
6. Koza (Riba. I današnja slikovna predstava znaka Jarca ima riblje peraje na zadnjem delu)

II Period od 1530. do 1161. p.n.e

Pored gorepomenutih javlja se u ovom periodu i sazvežđe Brazde (Device) i Strelca. 150 godina kasnije dobijamo i Blizance, Raka i Vagu, a oko 1150. p.n.e i prvi pomen Riba.

III Sa Mul. Apin serijom izmedju 1000. i 700. p.n.e dobijamo pomen svih 12 sazvežđa odjednom.

Autor: Nataša Karalić Koprivica
www.natasakaralic.com
astro.natasakaralic@gmail.com

04 December 2010

Osnovni principi mundane astrologije prema Morinu (I deo)

Razvrstavajući događaje od opšteg značaja, koji mogu biti predmet razmatranja različtih mundanih astroloških karti, Morin ih deli na prirodne i političke. U prirodne događaje od opšteg značaja spadaju: vremenske prilike, epidemije, uslovi u prozivodnji i snabdevanju hranom i zemljotresi . Politički događaji tiču se donošenja zakona i drugih propisa, ratova i prilika od značaja za ekonomiju. Prirodni događaji predviđaju se na osnovu karti mundanih planetarnih ciklusa dok je političke događaje najbolje analizirati kroz prediktivne cikuse natala šefova država, ministara i karti trenutaka (donošenje zakona, proglasa, deklaracija, sporazuma itd.).

Mundane planetarne cikluse Morin deli na osnovne revolucije i sinodičke revolucije. Osnovne  revolucije predstavljaju povratke planeta na radikalne stepene dok sinodičke podrazumevaju ponavljanje konjunkcijskih planetarnih parova. Najvažnija osnovna revolucija po njemu jeste solarni ingres na 0 stepeni znaka Ovna (karta proleća) i ovaj ciklus predstavlja najsolidniju osnovu za godišnje analize opštih prilika u određenom delu sveta. Solarni ingres je nadređena karta karti lunarnog ingresa iste vrste (ulazak Meseca u znak Ovna), za koji kaže da ima određeni značaj. Pored lunarnog ingresa u znak Ovna podređeni solarnom ingresu su i svi lunarni (ciklusi lunarnih faza i lunarnih povrataka) kao i svi sinodički ciklusi (konjunkcije sa Suncem)  inferiornih planeta (Venere i Merkura) u okviru jedne solarne godine. Karte drugih godišnjih doba imaju jednaku težinu kao i karta proleća. Prilikom analize solarnog inrgresa isti valja uporediti sa sinodičkim ciklusom one planete koja je poslednja bila u konjunkciji sa Suncem pre početka odnosnog godišnjeg doba, naročito ako se radi o konjunkciji Sunca i Jupitera, ili Sunca i Saturna, ili se radi o planeti koja, na neki način, dominira kartom solarnog ingresa. Jednako tako, potrebno je, u kontekstu ovog ciklusa, analizirati i kartu mladog Meseca (lunarni sinodički ciklus) koji prethodi solarnom ingresu, odnosno, kartu bilo koje lunarne faze koja se desi u periodu između solarnog ingresa i sinodičkog planetarnog ciklusa (konjunkcije planete i Sunca). Razmatrajući velike planetarne konjunkcije, pod kojima Morin podrazumeva konjunkcije superiornih planeta (Saturna, Jupitera i Marsa), on kaže da su iste nadređene svakom solarnom ingresu kao i konjunkcijama inferiornih planeta. Velike konjunkcije koje se dešavaju u kardinalnim znacima nagoveštavaju velike događaje i promene. Saturn-Jupiter sinod je od primarnog značaja. Najznačajniji planetarni događaji nagovešteni su kada ovaj sinod ispuni dva kumulativna uslova: kada se desi u kardinalnom znaku uz istovremenu promenu tripliciteta (prelazak iz jednog u drugi element). Saturn-Mars konjunkcije su, generalno, veoma loše.

Lunarni sizigijumi

Morin je posebno zanimljiv u onom delu svojih razmatranja koja se odnose na određivanje vladara karti mundanih ciklusa i ono što on naziva “primordijalnom tačkom”. U sinodičkim revolucijama primordijalna tačka najčešće jeste stepen na kojem se konjunkcija dešava. U vezi sa ovim svi uglovi karte moraju se posebno razvrstati po značaju. Primarni ugao uvek je onaj koji sledi poretkom znakova za primordijalnom tačkom ili joj prethodi u slučajevima ciklusa retrogradnih planetarnih stanica. Prednost u odnosu na ovo mesto u Zodijaku imaće ona planeta koja je egzaktno postavljena na nekom uglu. Ova planeta, uz planetu koja vlada primordijalnom tačkom ili uglom, imaće najveći značaj u karti jednog mundanog ciklusa i istu valja razmotriti prema esencijalnom, mundanom i aspektnom kvalitetu na uobičajeni način. Ukoliko se desi da ista planeta dispozituje primordijalnu tačku i primordijalni mundani ugao, karta će biti natprosečno snažna u smislu redviđanja događaja pod simbolikom odnosne planete (zemljotresi i saobraćajne nesreće u vezi sa Merkurom, poplave u vezi sa Jupiterom, ratovi u vezi sa Marsom itd.). Izuzetak od ovih pravila o određivanju dominantne planete postoji u slučaju solarnih ingresa u znak Ovna (karti proleća) gde će Mars, kao vladar ovog znaka, uvek biti i najznačajnija planeta karte ukoliko se nađe u Ovnu ili Škorpiji. Ukoliko se Mars, u trenutku početka proleća, ne nađe u jednom od sopstevnih znakova, ulogu najznačajnije planete preuzeće njegov dispozitor (vladar znaka u kojem stoji Mars), ali samo pod uslovom da je isti zodijački snažan. Ukoliko nije, dispozitor će deliti vladarstvo zajedno sa Marsom. Ako se desi da je Mars u takvim situacijama u solidnoj međusobnoj recepciji sa svojim dispozitorom, Marsu ce pripasti vladararstvo nad ciklusom čak iako nije u sopstvenom sedištu. Pored najznačajnije planete određeni značaj imaće i almuten karte bilo kog mundanog ciklusa. Kada ista planeta dominira kartom proleća i kartom nekog drugog godišnjeg doba, u toku ta tri meseca analizirane godine, desiće se događaji pod simbolikom te planete. Ukolio se desi da veći broj planeta (5, 6 ili svih 7) i uglova padne u kardinalne znake veliki događaji su na pomolu u toku trajanja analiziranog ciklusa. Ponekad i fiksna zvezda može preuziti dominaciju nad ciklusom i to onda kada stoji na primordijalnoj tački ili uglu. Posebno se razmatraju one fiksne zvezde koje su longitudom povezane sa stepenom luminara ili stepenom vladara ciklusa.

Događaji naznačeni određenim mundanim ciklusom desiće se kada planeta koja dominira ciklusom egzaktnim tranzitnim aspektom dođe u vezu sa primordijalnom tačkom, uglom ili ascendentom; kada se vladar nekog godišnjeg doba tranzitnim aspektom poveže sa vladarem relevantne lunacije i kada direktivnom progresijom luminari, uglovi ili dominantna planeta dostignu promisora. Direktivni luk u kartama lunarnih ciklusa iznosi 13 stepeni 11 lučnih minuta, a u solarnim ciklusima 59 minuta 8 sekundi za jedan dan.

Autor: Nataša Karalić Koprivica
www.natasakaralic.com
astro.natasakaralic@gmail.com

14 November 2010

Octatopos (Eight Houses Horoscope)

The development of horoscopic, mathematical astrology is of a relatively late historical date. Up until the end of pre-Christian era mathematics and astronomy were relatively undeveloped so the methods of calculating mundane houses were equally imprecise and not always accurate. The more precise calculations occur, roughly speaking, in Ptolemy’s time. It is believed that the astrology of mundane houses, the mundane division of zodiac and ecliptic, was developed in the early Hellenistic period. The first division, from which all the others, more complex ones were deduced was the mundane quadrant system which is in theory also known as “the system of centre” or “cardines system.” Hence, the first mathematical horoscopes comprised the four mundane parts of the chart divided by the four celestial points. The first point is that of the ecliptic which arises above the horizon in the moment of the astrological interrogation, the second occupies the point of the meridian’s (the longitudinal arc which passes through the observer’s zenith) intersection with the ecliptic, the third is at the ecliptic’s setting point and the fourth is situated in direct opposition to the second, i.e. on the degree where the second half of the meridian intersects the second half of the ecliptic. At that time, the first point was called “horoscopos”, the second is also known today as “medium coeli”, the third was termed “ovois”, in Latin “occasus” and the fourth is today’s “immum coeli.” The first horoscopes functioned for a short period of time within the framework of the four mundane points and this is mentioned in an old hermetic work, in the chapter XXIV where it’s written: “On the four quarters of a person and how you can discern the four ages of man from his birth. The beginning is the horoscope (ascendant). From this point up to medium coeli is the eastern, masculine quarter and it signifies the first part of life. From the degree of the MC to occasus is the feminine and meridional quarter which signifies the middle part of life. It is also called southern, meridional quadrant. The third quarter is from occasus to the lower meridian and it is a masculine one which symbolizes the first part of the old age. The last quarter from IC to ascendant is northern and feminine and signifies the ultimate, decrepit old age.” (“The History of western Astrology”, Jim Tester, ‘Prosveta’, 1996. Belgrade). The early astrology performed for a very short period of time within the boundaries of these four quarters so the areas of life were distributed according to the natural symbolism of the planets which we also recognize today. The planets substituted houses as we know them today in their essential symbolism. In the same book it is further stated that: “If the Moon is in the ascendant, and Venus in the setting quarter, and Mars on the MC, then a child of a slave woman will be born or of some other person from a lower social status…” It is interesting that, based upon this principle, we could analyze all kinds of horoscopes even today, quadrants signifying different parts of life and planets symbolizing all the rest. This primary and great influence of the planets survived in what we term today their ‘natural rulerships, in contrast to their mundane dispositions. Venus signified marriage, the Moon physical fitness and vitality, the Sun the active principle of influence and dominion, Mars warrior spirit and inclination for work and productiveness, Jupiter expansion, money, beneficence, Saturn restrictions, old age, etc. By a simple analysis of the relations among the planets within the four quadrants the chart was judged.

Quadritopos

After quadritopos, octatopos emerges in Hipparchus’s time, the mundane system of eight houses which was constructed by a simple division of each quadrant into two parts so that every cardinal point comprises two houses, one which arises before it in the direction of primary motion and another which arises after it. The significations of these houses remained constant until this day, meaning that the interpretation of a horoscope ended with the 8th house. The areas of life which are today assigned to the 9th, 10th, 11th and the 12th were signified by the relevant planet’s natural symbolism and its analogue house according to the Chaldean order. Saturn started the sequence (the ascendant, its natural rulership according to astronomical order) and ended it as well so every planet ruled one house except Saturn which ruled two, considering his ontological symbolism tied to the beginning of time, birth and death, depending upon  belief. This system, in my humble opinion, wasn’t at all the result of undeveloped mathematical astrology but the consequence of a logical decision of astrologers not to connect mundane houses to zodiacal signs, but to the planets, which is actually correct if we bear in mind that the zodiac symbolizes the timeless which serves as a conceptual framework for the planetary movement, symbolizing time. Mundane houses, as their name testifies, are worldly, and as such, temporal. If it weren’t so, time wouldn’t be a constant in the formula for their calculation. Hence the perfect logic of the first thinkers which connect mundane houses to the planets starting with Saturn and ending the circle with him as well. Mundane houses are essentially moveable but apparently fixed framework in which, just the same, the essentially immovable zodiacal sphere appears to be moving. By positioning planets according to Chaldean order in the diagram’s quadrants (the first ones were such) octatopos becomes perfectly clear. Even today, practically, you can change your natal chart into this mundane form with all the possible variations regarding mundane systems. In that time, about two centuries BC, the entire sign of the ascendant represented the first house. The 1st half of the second sign was a border between the 1st and the 2nd  houses which ranged up to the IC, representing the beginning of the 3rd (the fourth sign from the ascendant) and it extended up to the first half of the 5th sign where the 4th  house  began, ranging up to ‘occasus’ which designated the beginning of the 5th house, all the way up to the first half of the 8th sign from the ascendant where the 6th house emerged. From the 10th sign, covering it and the first half of the next sign, the 7th was to be found. From the second half of the 11th sign up to the ascendant, the 8th house was located. The 3rd  house of octatopos, (the 4th of today), signified travelling and brothers, for example. The 7th signified things pertaining to marriage and rulership/influence. The house was simply brought into connection with the symbolism of the planets according to their Chaldean order so the 4th house of the octatopos signified everything pertaining to solar domain, since the Sun is the 4th planet in this order (the father, but the worldly status as well). The 5th carries the same meaning as today, since it is Venus’s place in the circle, the 6th belonged to Mercury, hence medical science, diseases but the intellect as well, the 7th belonged to the Moon so it signified marriage and to a certain extent, profession, the 8th signified secret enemies, death, the greatest miseries in life, in accordance with the symbolism of Saturn. The second house carried Jupiter’s symbolism – money, beneficence, livelihood, etc. The vestiges of octatopos can be found in traces in some later astrologers’ works which mainly used the system of 12 houses. One such example is encountered in the 8th book of “Matheseos Libri” (Firmicus Maternus) in the chapter “On the 8 houses” where he terms the 1st house vita (life), the 2nd lucrum (gain), the 3rd fraters (brothers), the 4th parentes (parents), the 5th filii (children), the 6th valetudo (health), the 7th coniunx (spouse)  and the 8th mors (death).

Octatopos

Especially interesting examples of octatopos vestiges can be found in Culpeper’s “Judgement of Diseases" from the Decumbiture of the Sick where he writes about the decumbitures comprising eight houses, as opposed to the, then far more widespread, decumbiture of the 16 houses (hexakaidekahedron). He states that the octatopos system was used by Hippocrates and Galen. A decumbiture chart is drawn for the moment of disease’s inception, the occurrence of the first symptoms or the first visit to the doctor’s, that is, the first examination. The first house starts at the degree and  minute of the Moon’s location at that time. The first, as well as every subsequent house comprises 45 degrees measured from the initial Moon’s position in the zodiacal order so every house in fact represents a half of a lunar phase. The beginning of the 3rd house, i.e. the 90th degree from the initial lunar position represents the 1st critical point which should be carefully analyzed according to the aspects and potential contacts with the rulers of the 8th or the 4th house, the Moon’s change of speed, the change of latitude or the relation between Moon’s degree and some important fixed star. The second critical phase begins at 180 degrees distance from the Moon’s initial phase, and the third after another 90 degrees of arc. If the disease doesn’t end until the lunar return, it changes from acute to a chronic (long-lasting) one and then octatopos decumbiture chart assumes solar position as its primary point of reference in the beginning of a new lunar cycle. Solar decumbiture is interpreted in the same way as the lunar one, but now the Sun becomes the primary object of inquiry.

Author: Natasa Karalic Koprivica

11 November 2010

Oktatopos (horoskop osam kuća)

Razvitak horoskopske, matematičke astrologije je, relativno, kasnog istorijskog datuma. Sve do kraja prehrišćanske ere matematika i astronomija bile su relativno nerazvijene pa su i metode izračunavanja mundanih kuća bile, jednako tako, neprecizne i ne uvek tačne. Precizniji proračuni javljaju se tek negde oko Ptolomejevog doba. Veruje se da se astrologija mundanih kuća, zemaljska podela Zodijaka i ekliptike, razvila u ranom helenskom periodu. Prva podela iz koje su se kasnije razvile ostale, složenije, podele bio je mudani kvadrantni sistem koji se u teoriji još naziva "sistem centra" ili "kardines sistem". Dakle, prvi matematički horoskopi sadržali su  četiri mundana dela karte omeđena sa četiri nebeske tačke. Prva tačka  jeste tačka ekliptike koja se diže iznad horizonta u vreme astrološkog ispitivanja, druga se tačka nalazi tamo gde meridijan (luk longitude koji prolazi kroz posmatračev zenit) seče ekliptiku, treća tačka pada tamo gde ekliptika zalazi i četvrta stoji direktno suprotna drugoj, dakle, na stepenu gde druga polovina meridijana seče drugu polovinu ekliptike. Prva se u to vreme nazivala horoscopus, druga je i danas poznata kao medium caeli, treća se nazivala ovois, latinski occasus, i četvrta je današnji imum caeli. Prvi horoskopi funkcionisali su kratko u okviru ova četiri mundana dela i o ovome ima reči u jednom starom hermetičkom delu, u glavi XXIV gde stoji: "O četiri četvrtine osobe i o tome kako možete spoznati četiri čovekova doba po osnovu njegovog rođenja. Početak je horoskop (ascendent). Od njega do medium caelija je istočna, muška četvrt i ova četvrt označava prvo doba života. Od stepena mc-a do occasusa stoji ženska i meridijanska četvrtina koja pokriva srednje doba. Naziova se još i južni, meridijanski kvadrant. Treća četvrt prostire se od occasusa do donjeg meridijana i to je muška četvrt koja simbolizuje prvu starost. Poslednja četvrt od ic-a do ascendenta je severna i ženska i označava krajnju i iznurenu starost". ("Istorija zapadne astrologije", Džim Tester, Prosveta, 1996, Beograd). Rana astrologija je vrlo kratko delovala u okviru ove četiri celine pa su se oblasti života raspoređivale prema prirodnoj simbolici planeta koju i danas poznajemo. Planete su zamenjivale današnje kuće u svojoj osnovnoj simbolici. U istom delu dalje se kaže: "Ako je Mesec u ascendentu, a Venera u četvrti zalaska, a Mars u mc-u, onda će se roditi dete ropkinje ili neke osobe nižeg društvenog položaja..." Zanimljivo je to da bi, po ovom principu, i danas mogli da tumačimo sve vrste horoskopa gde kavadranti označavaju doba života, a planete sve ostalo. Ova primarna i velika uloga planeta zadržala se u onome što nazivamo njihovim prirodnim vladarstvima, nasuprot njihovim mundanim dispozicijama. Venera je pokrivala brak, Mesec telesnu kondiciju i vitalnost, Sunce aktivni princip afirmacije i vladanja, Mars ratnički duh i sklonost poslu i stvaranju, Jupiter ekspanziju, novac, beneficije, Saturn restrikcije, starost itd. Jednostavnim pregledom odnosa unutar četiri kvadranta između planeta tumačila se i horoskopska karta.

Kvadritopos

Posle kvadritoposa na istorijsku scenu u Hiparhovo doba stupa oktatopos, mundani sistem osam kuća, koji se dobijao prostom podelom svakog kvadranta na dva dela tako da svaka kardinalna tačka ima dve kuće, jednu koja se diže pre nje u pravcu primarne rotacije i jednu koja izlazi posle. Značenja tih kuća su ista kao i danas, što znači da se interpretacija horoskopa završavala sa VIII kućom. Oblasti koje danas pripadaju IX, X, XI i XII polju bile su pokrivane kroz prirodnu simboliku relevantne planete i njihovu pripadajuću kuću prema haldejskom redu. Počinjalo se sa Saturnom (ascendent, prirodno vladarstvo prema astronomskom redosledu) i završavalo sa istim pa je svaka planeta imala po jednu kuću osim Saturna koji je dobijao dve, obzirom da je njegova ontološka simbolika vezana za početak vremena, rođenje i smrt , zavisno od verovanja. Ovaj sistem, po mom skromnom mišljenju, uopšte nije bio posledica nerazvijenosti matematičke astrologije već pre logička odluka tadašnjih astrologa da mundane kuće ne povezuju sa zodijačkim znacima već planetama što je, zapravo, vrlo ispravno ukoliko uvek na umu imamo činjenicu da je Zodijak simbol vanvremenskog u cijem idejnom okviru kruže nosioci vremena, planete. Mundane kuće, kako im samo ime kaze, su svetovne i, kao takve, jednako vremenske. Da nije tako, vreme ne bi ni bilo konstanta u formuli za njihovo izračunavnja. Dakle, savršena logika prvih mislilaca koji mundana polja dovode u vezu sa planetama počinjući sa Saturnom i zatvarajući krug sa istim. Mundane kuće su suštinski pokretni, a prividno fiksni okvir u kojem se jednako tako prividno kreće suštinski nepokretna zodijačka sfera. Crtanjem planeta prema haldejskom redosledu u kvadrantni dijagram (takvi su bili prvi) oktatopos postaje besprekorno jasan. I danas, praktično, svoj horoskop možete prebaciti u ovu mundanu formu sa svim mogućim varijacijama što se mundanog sistema tice. U to vreme, oko dva veka p.n.e. znak ascendenta pripadao je ceo prvoj kući. Polovina drugog znaka je bila granica između I i II kuće koja se prostirala do ic-a gde je počinjala treća (četvrti znak od znaka ascendenta) i ona se prostirala do polovine petog znaka gde je startovala IV po redu do occasusa sa kojom je počinjala V sve do polovine osmog znaka od ascendenta gde počinje VI. Od destog znaka od ascendenta, koja pokriva taj i polovinu narednog znaka, upisuje se VII kuća. Od druge polovine jedanaestog znaka od ascendenta do znaka ascendenta prostirala se VIII kuća. III kuća octatoposa, IV današnja, pokrivala je putovanja i braću, recimo. VII je bila i kuća braka i kuća afirmacije. Kuću jednostavno dovodimo u vezu sa simbolikom planete prema haldejskom poretku pa tako IV oktatoposa pokriva sve iz solarnog domena ozbirom da je Sunce četvrto u poretku (to je i otac, ali i svetovna afirmacija). V nosi ista značenja kao i danas ozbirom na Venerino mesto u krugu, VI je pripadala Merkuru, dakle medicini, bolestima, ali i intelektu, VII Mesecu, braku i delimično profesiji, VIII tajnim neprijateljima, smrti, najvecim životnim nedaćama, u skladu sa Saturnovom simbolikom. Druga kuća je pripadala Jupiterovoj simbolici, novcu, beneficijama, imovini itd.  Ostatke oktatoposa možemo u naznakama pronaći kod nekih poznijih astrologa koji su primenjivali, uglavnom, samo sistem XII kuća. Na jedan takav primer nailazimo u VIII knjizi Matezisa od Firmika Materna u poglavlju "O VIII kuća" gde prvu kuću naziva vita (život), drugu lucrum (dobitak), treću fratres (braća), četvrtu parentes (roditelji), petu filii (deca), šestu valetudo (zdravlje), sedmu coniunx (supruga) i osmu mors (smrt).

Oktatopos

Posebno zanimljivi primer ostatka oktatopos sistema nalazimo i kod Kalpepera u "Astrološkim prosuđivanjima bolesti" kada govori o dekumbiturama osam kuća nasuprot, u to vreme, rasprostranjenim dekumbiturama 16 kuća (heksakaidekahedroni). Za oktatopos sistem sam kaže da ga je koristio Hipokrat i posle njega Galen. Dekumbiturna karta pravi se za trenutak početka bolesti, prvih simptoma ili prvog obraćanja lekaru, odnosno, prvog pregleda. I kuća počinje na onom stepenu i minutu longitude na kojem se nalazi Mesec u to vreme. Prvoj i svakoj narednoj kući pripada 45 stepeni od startne lunarne pozicije u zodijačkom smeru tako da svaka od osam kuća, zapravo, predstavlja polovinu jedne lunarne faze. Početak III kuće, odnosno, 90. stepen od lunarnog početka, predstavlja prvu kriznu tačku koju posebno valja proceniti prema aspektima i eventualnoj vezi sa vladarem VIII ili IV polja, Mesečevom ubrzanju/usporavanju, promeni latitude ili vezi odnosnog stepena sa nekom bitnom nekretnicom. Druga kritična faza pada na 180 stepeni od Mesečevog starta, a treća posle narednih 45 stepeni. Ukoliko se bolest ne okonča do lunarnog povratka ista iz akutne prelazi u hroničnu (dugotrajnu) fazu kada se oktatopos dekumbitura prebacuje sa lunarne na solarnu poziciju na početku novog lunarnog ciklusa. Solarna dekumbitura tumači se na isti način kao i lunarna s tim sto se posmatra primarno Sunce, a ne Mesec.

Autor: Nataša Karalić Koprivica
astro.natasakaralic@gmail.com

17 October 2010

Lunar and Solar Personality Types (The Part of Fortune and Its Meaning)

Dualistic nature of whole creation has always been the main inspiration of a thinking man. On every step, in everything we perceive or feel, we notice diametrically opposed polarities which constitute a whole. Night and day, male and female, warm and cold are the basic concepts which depict the initial necessity of godly self-compression in order to provide the “space” for creation. That initial act in which, according to hermetic mysticism, God partitioned his own self, initiated forever the emanation of duality of all the creation.  By this act, the whole world  is torn apart in its own existence.  Dualistic characteristics of whole existence manifest themselves on every level of hierarchy, cosmological as well as natural, that is, human. According to hermetic beliefs, the main purpose of  man is to bring back the initial godly unity to the world by means of deification or individuation, as expressed in the terms of contemporary psychology. This purpose is realized in numerous variety of ways, most often spontaneously and accidentally, in all the spaces lying between the poles of existence. The overcoming of the duality pitfall is considered as the ultimate achievement of human spirit. The way toward this wholeness in astrology, that is, natal chart, is perceived through the part of fortune which symbolizes the connection between primary and secondary light, the Sun and the Moon. The part of fortune is nothing more than the Moon phase’s arc cast from the ascending degree, and as such, it represents the force of duality in a personality. In Hermetic tradition, happiness is defined as a harmony of opposing principles, the relationship between ratio and emotions, mind and body and that is why this part, at the basic level, symbolizes the capacity for the attainment of  personal happiness. The relationship between the Sun and the Moon constitutes the central theme of man, the essence of his personality, the distance between them designates the point which enables the connection with the ethereal realm of Hermetic, that is, quintessence (the fifth element) of the alchemists. The part of fortune, alpha and omega of this world within the microcosmic framework of man, represents a tenuous connection between him and the heavenly spaces, that narrow gate which “opens him up” toward godly realms. For some thinkers, the part of fortune and the part of spirit are the symbols of the philosophic “stone of immortality” and the aim of alchemist transformation. Traditional astrology perceives the symbolism of lights in a somewhat different manner than the popular does because it transcends the symbolic frames of male-female, that is, conscious-unconscious polarity.  In tradition, the Sun is, first and foremost, the symbol of primary strength of spirit and highest hierarchy which imparts its power to planetary principles by distributing its own light to the six planetary levels, thus repeating and reenacting the primary act of creation and the unity which was lost thereby in order for the world to be created. In that sense, the Sun is the essence of existence, the only true purpose and motif. In a natal chart, the Sun represents a symbol not only of ego, not only of conscious part of personality, but, above all, the center of immortal realm from which all the worldly ambitions and motivations originate. The quality of its  zodiacal, mundane and almuten strength will indicate the potential for individuation, and its relationship with the Moon the power and quality of personality as well as degree of balance between rational and instinctual, that is, the capacity of accepting personal boundaries and dictates of fate. Natal charts in which the lights aren’t well connected, in the sense of a negative reception, bad aspect or the absence of one depicts a badly integrated, unhappy personality which doesn’t accept objective restrictions and this is the case even when most of the planets are mundanely and zodiacally well disposed.  Since the Sun and the Moon represent central influx which provides for the manifestation of planetary energies, their mutual relationship and the parts pertaining to them are the origin of all the motifs and longings in life. The division of the world into two basic principles is also imparted on human personality so it imposes itself above all the other divisions (divisions according to the four elements – the four temperaments, according to dominant, i.e. almuten planet, according to sectors, etc.). To discern the frameworks of solar and lunar type of personality represents one of the greatest challenges for an astrologer because this task doesn’t concern only the determination of some specific properties; in its primary goal it is directed toward finding the essence of personal happiness which doesn’t have much in common with the objective circumstances of someone’s life. Whether someone will be more or less happy is very much indicated by the relationship between the luminaries, that is, the degree of subordination of the Moon to the Sun, because, as already explained, the Sun represents the symbol of eternal unity and golden thread of human immortality whereas the Moon represents, above all, a mortal human body, his embodied soul bonded to the earth and burdened by its longings and dictates of fate. Moon’s ontological sin is the sin of desire and gluttony, not only in physical, but in psychological sense as well. Since the Moon doesn’t radiate its own light, like all the other planets, it depends upon the Sun but its proximity to the Earth causes its passivity to have far greater astrological implications and hence its secondary role in relation to the Sun but primary in relation to the five planets.




Solar and lunar types of personality are easily recognized in all the natal charts in which there’s a great disproportion between lunar and solar factors, but not in a sense in which it is usually done by mere adding up of factors from a natal chart according to the signs of the Sun and the Moon. A planetary principle is  recognized not only through a planet, but also through related zodiacal and mundane background, relevant part, almuten sequence, the hour of birth ruler and a whole array of various combinations of all the factors within a chart. Predominantly lunar type of personality will be indicated by the following: ascendant in a cardinal or mutable sign along with the Moon posited in ether of them; stellium in the 3rd house because it represents mundane position of Moon’s exaltation; the Moon in cadent houses; stelliumin the 7th house without any connection to the Sun, Saturn or Jupiter because the 7th belongs to the Moon according to the Chaldean order of planets; then, part of fortune aspected Mars; Mars in the 1st house or in connection with the Moon in cadent houses in a cardinal or mutable sign. Mars’s role in this is very important because, although a masculine and active planet, Mars shares mundane affiliation with the Moon. Mars rules the 3rd in which the Moon joys. Mars in the 7th, as well, can be one of the indicators for lunar psychology; the Moon in the 9th, just like the Sun in the 3rd because the 9th belongs to the Sun, and the 3rd to the Moon according to mundane exaltations. The position of the ruler of the ascendant, the ruler of hour of birth or the almuten of the chart in the 7th or the 3rd. Inactive and cadent part of spirit; weakly accentuated mundane angles and fixed signs. The solar type presupposes an entirely different natal chart structure: the ascending degree in a fixed sign; the Moon in a fixed sign; stellium in the 9th, 10th or the 1st house; the ruler of the ascendant, hour or almuten sequence in these houses; the Sun on the ascendant, MC, IC, or in the 9th house; Saturn in the 1st ,on the MC, in relationship with the Sun, the ruler of the ascendant or the almuten;  stellium in the signs of the Sun’s dignities (Leo, Aries, Sagittarius in diurnal charts); male planets on the ascendant; stellium in the fixed signs or angular houses; the part of fortune in succeedent houses aspected by a planet from a fixed sign; strong and prominent part of spirit aspected by its ruler, the Sun or the Moon; fixed sign position of the pre-natal syzygy ruler or a masculine planet as a ruler of the degree. The position of the part of fortune on the ascendant is a symbol of a solar character too, because in such cases the Moon is very close to the Sun, in its dark phase, meaning it’s powerless.

The lunar type of personality is easily recognized even without knowledge of astrology. He is oversensitive regarding to its surroundings, very restless and longs for changes. He is extrovert and dependant upon the opinion of other people, the impression he leaves is very important for him, searches for attention, travels often and changes his personal style, prone to follow trends and depends upon them, pliable, often spends more than he has. His relationship are usually “promising”, he enters them with great enthusiasm and expectations, but they rarely last long. The others are blamed because they don’t recognize the “depth of his sensitivity”, he readily occupies himself with superficialities and popular sensations, often doesn’t recognize the essence, cannot differentiate between important and unimportant and has learning difficulties. Possibly his worst characteristic is envy which symbolically depicts the fact that the Moon is the one depending on the Sun, and not the other way around. Contrary to the widespread belief that the Moon has nothing to do with carnal and material in tradition, this is not true. The Moon is first and foremost the symbol of a carnal man, his bodily and earthly needs so the exaggerated lunar principle can manifest through big material ambitions or through accentuated need for collecting specific things. The lunar type isn’t happy even when there’s no objective reason for such unhappiness. He doesn’t have steady focus, he is open for many interests which frequently change, he is sensitive to weather and weather conditions, very flexible and collective. Typical professions of a prominently lunar type are: tabloid journalism, artistic professions and interests, poetry, drama, all the professions related to traveling, fashion related professions, etc.

The solar type is, naturally, diametrically different. He is of a sedentary nature, hard to ‘move’, doesn’t long for travelling, rarely changes his addresses. Steady, stable, almost never changing his personal style, pretty insensitive to the opinion of others, doesn’t follow  trends, self-confident, rational with developed logic, appreciates content far more than form, prone to deep cogitation, accomplishes stable social and personal relationships, conventional, traditional, the lover of order and hierarchy, immune to trends and intimately steady. Often very intolerant to differences, this is an individualist, very skeptical and often very stiff and averse to trends and “unverified” ideas. The professions of the Sun are: analytical journalism, all the social and natural sciences, philosophy and, concerning art, only the prose.
 
Finally, there are also the people which don’t belong to either of these two types, that is, they belong to both of them. Their natal chars have equally potent solar and lunar factors, their luminaries are in harmonious aspect with each other or in reception and they are often born with the ascendant in solar sign, term or face and lunar hour or vice versa. Charts like these are the most integrated ones and hold “the code” for potentially “great alchemist work.” The people with such charts are conspicuous for their unusual serenity and tranquility in every sense (facial expression, clothes, mimic, voice). The harmony between lunar and solar components relieves them of any marked manifestation which occurs as a consequence of some intimate psychological inadequacy. These people speak plainly, don’t have great pretensions toward anything, they are modest and tractable, maturing earlier than others.  They are often without any ambitions and unusually self-complacent. Such natal charts are rare because they presuppose not only a formal harmony between the lights, but also their connection to the rest of the chart factors, especially with the parts of fortune and spirit. Such chars hold the key for the overcoming of duality pitfalls and what we term today as a complete individuation or deification.

Author: Natasa Karalic Koprivica
www.natasakaralic.com
astro.natasakaralic@gmail.com

05 October 2010

Lunarni i solarni tip ličnosti (tačka fortune i njeno značenje)

Dualistička priroda svega stvorenog oduvek je bila osnovna inspiracija mislećeg čoveka. Na svakom koraku, u svemu što opažamo ili osećamo uočavamo polarnosti čije dijametralnosti čine nekakvu celinu. Noć i dan, muško i žensko, toplo i hladno osnovne su ideje koje odražavaju prvobitnu neophodnost božanskog samosažimanja kako bi se obezbedio "prostor" za stvaranje. Taj inicijalni čin u kojem se, prema hermetičkom misticizmu, Bog sam odvojio od sebe, zauvek je pokrenuo emanaciju dvojnosti svega stvorenog. Čitav svet je ovim činom rastrzan samim svojim postojanjem. Dualistička odlika svega postojećeg manifestuje se na svakom stepenu hijerarhije, kako kosmološke, tako i prirodne, odnosno, ljudske. Osnovni zadatak čoveka prema hermetičkim verovanjima jeste da vrati svetu prvobitno božansko jedinstvo činom oboženja ili individuacije rečeno jezikom savremene psihologije. Ova se svrha ostvaruje na najrazličitije načine, najčesće stihijski i spontano, u svim prostorima dvaju polova između kojih se odvija postojanje. Prevazilaženje te zamke dvojnosti smatra se vrhunskim dostignućem ljudskog duha. Put ka tom ucelinjenju u astrologiji, odnosno, natalnom horoskopu, se sagledava kroz tačku fortune koja simbolizuje vezu primarnog i sekundarnog svetla, Sunca i Meseca. Fortuna nije ništa drugo do luk Mesečeve faze odbijen od stepena ascendenta i, kao takva, odražava silu dualnosti u jednoj ličnosti. Sreća se u tradiciji hermetizma razume kroz sklad suprotnih principa, odnos racia i emocija, umnog i telesnog i zato pomenuta tačka, na osnovnom nivou, simbolizuje kapacitet za postizanjem intimne sreće. Odnos Sunca i Meseca predstavlja središte čoveka, suštinu njegove ličnosti, njihovo međusobno rastojanje određuje onu tačku koja obezbeđuje vezu sa eteričnom sferom hermetičara, odnosno, kvintensencijom (petim elementom) alhemičara. Tačka fortune, alfa i omega ovog sveta u mikrokosmičkim okvirima čoveka, jeste tanana veza koja ga povezuje sa nebeskim oblastima, ona uska kapija koja ga "otvara" prema božanskim predelima. Za neke mislioce tačka fortune i tačka duha jesu simbol filozofskog "kamena besmrtnosti" i cilj alhemijskog preobražaja. Tradicionalna astrologija simboliku svetala sagledava nešto drugačije od popularne jer prevazilazi simboličke okvire muško-ženskog, odnosno, svesno-nesvesnog određenja. Sunce je u tradiciji, iznad svega, simbol primarne snage duha, vrhovne hijerarhije koja svoju moć "preliva" na planetarne principe tako što sopstveno svetlo distribuira na 6 planetarnih nivoa ponavljajući na taj način prvobitni čin stvaranja i jedinstvo koje se time izgubilo kako bi svet nastao. U tom smislu, Sunce je suština postojanja, jedina istinska svrha i motiv. U jednom natalu, Sunce predstavlja simbol ne samo ega, ne samo svesnog dela ličnosti, već, iznad svega, središte besmrtnog dela iz kojeg proističu sve svetovne ambicije i motivacije. Kvalitet njegove zodijačke, mundane i almutenske snage ukazaće na potencijal ličnosti za individuaciju, a veza sa Mesecom snagu i kvalitet ličnosti te stepen ravnoteže između racionalnog i žudnog dela, odnosno, kapacitet da se prihvate sopstvena mera i ograničenja sudbine.  Natali u kojima svetla nisu dobro povezana, u smislu negativne recepcije, lošeg aspekta ili odsustva aspekta, odražavaju loše integrisanu ličnost, nesrećnu ličnost koja se ne miri sa objektivnim ograničenjima i ovo je slučaj čak i onda kada je većina planeta dobro mundano i zodijački raspoređena. Kako Sunce i Mesec predstavljaju središnji ifluksus preko kojih se obezbeđuje manifestacija planetarnih snaga, njihov međusobni odnos i odnosne tačke jesu središte svih motiva i žudnji u jednom životu. Podela sveta na dva osnovna principa preslikana je i na čovekovu ličnost pa se ista nameće pre svih drugih podela (podele prema četiri elementa-četiri temperamenta, podela prema dominantnoj-almutenskoj planeti, podela prema sektorima itd.). Odrediti okvire solarnog i lunarnog tipa ličnosti za astrologa predstavlja jedan od najvećih izazova jer se ovaj zadatak ne odnosi samo na određivanje nekih specifičnih osobina već je u svojoj primarnoj svrsi isti usmeren na pronalaženje esencije intimne sreće koja nema mnogo veze sa objektivnim prilikama nečijeg zivota. Da li će neko biti više ili manje srećan umnogome je prikazano odnosom između luminara, odnosno, stepenom podređenosti Meseca u odnosu na Sunce jer, kao što je gore rečeno, Sunce predstavlja simbol večnog jedinstva i zlatne niti ljudske besmrtnosti dok je Mesec čovekovo smrtno telo pre svega, njegova otelotvorena duša vezana za zemlju i opterećena žudnjama i nametima sudbine. Mesečev ontološki greh jeste greh žudnje i proždrljivosti i to ne samo u fizičkom već i u psihološkom smislu. Kako sam nema originalno svetlo, kao i druge planete, zavisi od Sunca, ali blizina Zemlji čini da njegova pasivnost ima daleko veće astrološke implikacije i otuda njegova sekundarna uloga u odnosu na Sunce, a primarna u odnosu na 5 planeta.




Solarne i lunarne tipove ličnosti lako ćemo prepoznati u svim natalima u kojima postoji velika disproporcija između lunarnih i solarnih faktora, ali ne na način na koji se to uobičajeno čini pukim prebrojavanjem faktora natala prema znacima Sunca i Meseca. Jedan planetarni princip se ne prepoznaje samo kroz planetu, već i kroz srodnu zodijačku i mundanu pozadinu, relevantnu tačku, almutenski sled, čas rođenja i čitav niz različitih kombinacija svih faktora karte. Na dominantno lunarni tip ličnosti ukazaće: ascendent u kardinalnom ili fleksibilnom znaku uz Mesec u istom; stelijum u III polju jer isto predstavlja mundanu poziciju Mesečeve egzaltacije; Mesec u kadentnim poljima; stelijum u VII polju bez ikakve veze sa Suncem, Saturnom ili Jupiterom jer VII polje pripada Mesecu prema Haldejskom poretku; zatim, fortuna u aspektu sa Marsom; Mars u I polju ili u vezi sa Mesecom u kadenciji u kardinalnom ili fleksibilnom znaku. Marsova uloga u ovome je bitna jer, iako muška i aktivna planeta, Mars deli mundanu pripadnost sa Mesecom. Mars vlada III kućom u kojoj se Mesec raduje. Mars u VII, takođe, može biti jedan od indikatora lunarne psihologije; zatim Mesec u IX, baš kao i Sunce u III jer Suncu pripada IX, a Mesecu III polje prema mundanim egzaltacijama. Usmerenost vladara ascendenta, vladara časa rođenja ili almutena karte na VII ili III polje. Skrajnuta i neaktivna tačka duha; slabo naglašeni mundani uglovi i fiksni znaci. Solarni tip pretpostavlja suprotne natalne pozicije: ascendent u fiksnom znaku; Mesec u fiksnom znaku; stelijum u IX, X ili I polju; vladar ascendenta, časa ili almutenskog sleda u istim poljima; Sunce na ascendentu, mc-u, ic-u ili IX polju;  Saturn u I polju ili mc-u, u vezi sa Suncem, vladarem ascendenta ili almutenom; stelijum u znacima solarnih dostojanstava (Lav, Ovan, Strelac u dnevnim rođenjima); muške planete na ascendentu; stelijum u fiksnim znacima ili ugaonim kućama; tačka fortune u sukcedentnim kućama sa aspektom od strane planete u fiksnom znaku; snažna i istaknuta tačka duha koju aspektuje dispozitor, Sunce ili Mesec; fiksna pozicija almutena prenatalnog sizigijuma ili muška planeta kao dispozitor tog stepena. Pozicija tačke fortune na ascendentu je simbol solarnog karaktera, takođe, jer je Mesec u tim slučajevima vrlo blizu Sunca, u tamnoj fazi, što znači bez ikakve moći.

Lunarni tip ličnosti lako je prepoznati i bez poznavanja astrologije. On  je natprosečno osetljiv na ambijente, vrlo je nemiran i žudi za promenama. Ekstravertan je i zavisan od mišljenja drugih ljudi, bitno mu je u velikoj meri kakav utisak ostavlja, traži pažnju, često putuje i menja lični stil, sklon je trendovima i zavisan od njih, povodljiv, često troši više nego što ima. Njegove su veze obično "obećavajuće", u njih ulazi sa velikim entuzijazmom i očekivanjima, ali retko koja duže potraje. Drugi su mu često krivi jer ne prepoznaju "dubinu njegovog senzibiliteta", rado se bavi površnim temama i popularnim senzacijama, često ne prepoznaje suštinu, ne razlikuje bitno od nebitnog i uči sa teškoćom. Moguće najlošija njegova osobina jeste zavist koja simbolički odražava činjenicu da je Mesec taj koji zavisi od Sunca, a ne obratno. Suprotno uvreženom verovanju da Mesec nema ništa sa telesnim i materijalnim u tradiciji, nije tako. Mesec je ponajviše simbol telesnog dela čoveka, njegovih telesnih i zemaljskih potreba pa se prenaglašen lunarni princip može manifestovati kroz velike materijalne ambicije ili izraženu potrebu za sakupljanjem određenih stvari. Lunarni tip nije srećan čak ni onda kada ne postoje objektivni razlozi za tako nešto. Nema stabilan fokus, otvoren je za mnoga interesovanja koja se često menjaju, osetljiv je na vreme i vremenske prilike, vrlo fleksibilan i kolektivan. Tipične profesije naglašeno lunarnog tipa su: tabloidno novinarstvo, umetnička zanimanja i interesovanja, u literarnom stvaralaštvu poezija, dramske umetnosti, sve profesije u vezi sa putovanjima, poslovi modnog biznisa itd.

Solarni tip je, naravno, dijametralno suprotan. Sedentarne je prirode, teško se pomera, ne žudi za putovanjima, retko menja adrese. Miran, stabilan, gotovo nikada ne menja lični stil, slabo osetljiv na mišljenja drugih, nepovodljiv za trendovima, samouveren, racionalan sa razvijenom logikom, ceni sadržinu daleko više od forme, sklon dubokom mišljenju, ostvaruje stabilne društvene i emotivni veze, konvencionalan, tradicionalan, ljubitelj reda i hijerarhije, imun na trendove i intimno miran. Često vrlo netolerantan prema različitostima, ovaj tip je individualac, vrlo skeptičan i neretko previše krut i zatvoren za trendove i "neproverene" ideje. Profesije Sunca su: analitičko novinarstvo, sve društvene i prirodne nauke, filozofija, a u umetnosti jedino književna proza.

Na kraju, postoje i ljudi koji ne pripadaju niti jednom od ova dva tipa, odnosno, pripadaju i jednom i drugom. Njihovi natali imaju približno jednako potentne solarne i lunarne faktore, luminari su im u skladnom aspektu ili recepciji i neretko su rođeni sa ascendentom u solarnom znaku, terminu ili dekanu i lunarnom času i vice versa. Takvi natali su najbolje integrisani i kriju "šifru" potencijala "velikog alhemičarskod dela". Ljudi sa takvim natalima upadljivi su po neobičnoj smirenosti i svedenosti u svakom pogledu (izrazu lica, odeći, mimici, glasu). Uravnoteženost lunarnog i solarnog lišava ih svake upadljive manifestacije koja je posledica kakvog intimnog psihološkog nedostatka. Takvi ljudi govore jednostavno, nemaju velikih pretenzija ni prema čemu, skromni su i pomirljivi. U životu sazrevaju ranije od drugih. Često su bez ikakvih ambicija i neobično zamozadovoljni. Ovakvi natali su retki jer pretpostavljaju, ne samo formalan sklad između svetala, već i njihovu  povezanost sa ostalim faktorima karte, naročito tačkama fortune i duha. Ovakve karte kriju ključ za prevazilaženje zamki dvojnosti i onoga što danas nazivamo potpunom individuacijom ili oboženjem.

Autor: Nataša Karalić Koprivica

04 September 2010

How Astrology Really Functions

We often encounter intellectual constructs of people who belong to scientific world or only think they know something about science stating it is unbelievable or impossible or weird to suppose that "planets exert influence  upon  mankind". They argue thus by introducing countless mechanisms known to contemporary physics; from the theory of gravity to electromagnetic theory. Before we set to explain the principle underlying the truthfulness of astrology, we have to state clearly: planets do not influence man on the premises of Newtonian mechanics! There is no classical cause-effect relationship between human life and gravitational or wave or any other kind of mathematical equations concerning any planet, the way it (without real apprehension of the subject matter) is perpetually repeated. Hence, even if  in a million years’ time science  discovers some totally different kind of physics, still the nature of the bond between the heaven and the earth underlying astrology and its world view, won’t be causally explicable! This is of primary importance for astrologers themselves. They are the first who need to understand this because by thinking and arguing differently, they damage astrology itself, displaying elementary misunderstanding of the matter  they practice. It is preposterous when a practicing astrologer degrades the notion of astrology to the level of causal mechanics. In such instances, let’s be realistic, we can’t stake a claim to any kind of high-ground regarding modern scientific world and we shouldn’t complain about their recurrent attacks on astrology. So, let us proceed in an orderly manner … Stoicism introduced the notion of destiny into philosophy. According to their  view destiny represents supernatural, universal law which directs the whole creation. Furthermore, the stoics argue this law’s influence  isn’t limited, but is affecting the whole universe. The purpose of  man’s life doesn’t consist in tricking it or creating some new law of his own; everything a human being is allowed to do, ought to do and has to do consists in getting familiar with the natural laws which regulate the creation and after that, finding his own place within it. This kind of a broad role of human existence clearly depicts the stoic idea of inextricable bond permeating the whole of creation. This connection, however, is by no means causal but has its roots in the profoundest, elementary level. It emanates from the so-called initial attunement of the universe and hence leads us necessarily to the notion of Creator who created the universe with a particular purpose or, if we delve in this kind of argument a bit deeper, we may conclude that the universe (and every particular it encompasses) has its meaning. It is not a product of a mere chance, let alone chaotic circumstances without rules; the whole universe is grounded upon predestined order which took its shape in the moment of creation. In this manner  one can easily demonstrate that in reality there’s absolutely no enmity between astrology and faith though this remains to be discussed in one of the following texts. But let’s get back to (non)causality. If we comprehend the universe as a totality of entities (events)  which are inextricably interconnected, whose relationship isn’t causal but the result of order and meaning existing in the moment of creation, then we have to deal with entirely new premises and causality becomes too scant (in philosophical sense) to explain anything. Let’s take this example: a watchmaker’s got two entirely different watches, one of them classical and another digital. He sets both of them to identical time and activates them in the same moment. When someone who doesn’t know  what a watch is, sees  these two gadgets, he can easily be deceived. He may observe the classical one and see when the pointers in it designate noon, the display on the digital watch also shows changes in numerals. Hence he may conclude that the activity of the pointers "influences" the change of the numerals in the digital watch – or the reverse. However, neither of these two possible conclusions is correct because the imaginary observer doesn’t take into account the watchmaker who set both of the watches to show the exact same time before he activated them; as an intrinsic  property of each  of the watches, a second was designated to last for an equally long amount of time. The result is obvious:  two totally separated entities, being in no way causally connected, act entirely synchronously, so perfectly that one may erroneously suppose direct causality between them. In our example, one watch may represent the planets and their movement, the other one  the unfolding of a human life. For this reason, we cannot say that the planets "influence" people in the sense in which the word "influence" is applied in the context of  Newtonian mechanics. A more appropriate designation would be – planets describe human life! Since one watch may serve to describe the current time measurement of another watch, this same principle, by analogy, is equally applicable to the relationship existing  between human life and the movement of the planets. The workings of the whole mechanism rests upon the total attunement of the universe which was, as already explained, inaugurated in the initial moment of creation. Every watch, as we have learned, functions exclusively and autonomously on the premises of its own mechanism. So when we say, for instance, that it is impossible to escape certain kind of destiny, we by no means endorse the notion that "the planets don’t allow for this/that to happen", but something much more profound: man himself doesn’t allow for X to happen (or not to happen)! We always have to bear in mind that each watch functions exclusively on the premises of its own characteristics. And the second watch may serve to describe the first. Thus we reach the key conclusion: planets’ role in astrology doesn’t consist in their "influencing"  man in the sense of active planetary prohibition or permission for any kind of event; their role is to enable us to understand more fully what man’s own nature lets (or doesn’t let) him accomplish! We should, of course, always bear in mind that all of this wouldn’t be possible in the universe ruled by chaos. This mechanism can only function if we understand the universe as a meaningful creation ruled by its rules of existence, testified to by the lives of each of us. The bond between human life and the position of the planets is much more complicated and shall we say, more intimate than the cause-effect explanations are able to describe. On the contrary, this bond constitutes the means through which in every moment we witness the fact that the whole universe, hence also we as its inseparable part – has meaning. A good deal of inspiration and  insight in these matters can be found in the works of the Stoic philosophers. Another nice instance of functioning systems not connected by causality but  still working synchronously is Leibnitz’s theory of monad (monadology).  In any case, those who are interested will find additional, very appealing explanations of these principles in  the abovementioned sources.

Author: Domagoj Horvat - Dee
www.astro-art.net

25 August 2010

Kako, u stvari, astrologija funkcioniše

Vrlo često se vide konstrukcije ljudi koji su ili iz znanstvenog svijeta ili misle da nešto o znanosti znaju, kako je nevjerojatno ili nemoguće ili čudno promišljanje o 'djelovanju planeta na čovjeka'. Pri tome u argumentaciju unose bezbrojne mehanizme koje poznaje fizika današnjice; od teorije gravitacije do elektromagnetske teorije. Prije nego što objasnimo princip na kojem počiva istinitost Astrologije, moramo jasno reći: Planete ne djeluju na čovjeka u smislu Newtonove mehanike! Između gravitacijskih ili valnih ili bilo kojih drugih matematičkih jednadžbi bilo koje planete i ljudskog života ne postoji klasična uzročno-posljedična veza, kako se to (bez razumijevanja materije) stalno i iznova ponavlja. Dakle, taman da znanost i za milion godina otkrije neku sasvim drugu fiziku, niti tada priroda povezanosti neba i zemlje, na kojoj počiva Astrologija i njen pogled na svijet, neće biti kauzalna! Ovo je prije svega važno za astrologe. Oni sami prvi to moraju shvatiti iz prostog razloga što razmišljajući i govoreći drugačije čine medvjeđu uslugu Astrologiji samoj jer time pokazuju elementarno nerazumijevanje materije kojom se bave. Porazno je kada netko kaže da se bavi Astrologijom a cijeli njezin pogled na svijet svodi na kauzalnu mehaniku. U takvim okolnostima, treba biti realan, nemamo ama baš nikakvog kredita prijeko gledati moderni znanstveni svijet sa prijekorom i žaljenjem što nas napada. Dakle, krenimo redom... Stoicizam je u svijet filozofije donio ideju o Usudu. Usud, prema njihovom gledanju, predstavlja vrhunaravni, univerzalni zakon prema kojem se ponaša sve što postoji. Nadalje, stoici smatraju da taj zakon nema ograničenje djelovanja već da djeluje u cijelom univerzumu. Svrha čovjekova života nije u izigravanju zakona ili u smišljanju nekog svog novog zakona postojanja već sve što živi stvor smije, treba i mora činiti je upoznavanje sa prirodnim zakonima po kojima sve postoji te nakon upoznavanja, pronaći svoje mjesto u njemu. Ovako široka uloga čovjekovog postojanja jasno oslikava stoičku ideju o neraskidivoj povezanosti svega što postoji. Ova povezanost, međutim, nikako nije kauzalna, već se događa na najdubljoj, elementarnoj razini. Ona, naime, proizlazi iz tzv. prvotne ugođenosti cijelog univerzuma te tako nužno dovodi do pojma Tvorca koji je s određenom namjerom stvarao univerzum, ili pak, ako malo dublje promotrimo ovaj način razmišljanja, uviđamo da se zapravo govori o tome da cijeli univerzum (a time i sve što u njemu postoji pojedinačno) – ima svoj smisao. Da nije plod puke slučajnosti, a još manje kaosa bez pravila, već da cijeli svemir počiva na itekakvom, predestiniranom redu, a koji je ustanovljen u trenutku Postanka. Ovime se vrlo lijepo može pokazati kako niti između Astrologije i vjere zapravo ne postoji apsolutno nikakav sukob, iako, to će biti tema jednog od narednih nastavaka. Vratimo se na (ne)kauzalitet. Dakle, ako shvaćamo svemir kao sveukupnost međusobno beskrajno isprepletenih entiteta (događaja) čija veza nije kauzalna već posljedica postojanja smisla i reda u trenutku Stvaranja, onda sasvim novi momenti izbijaju na površinu i kauzalitet postaje presiromašan (u filozofskom smislu) za objašnjenje. Uzmimo primjer: Neka imamo urara koji ima dva potpuno različita sata. Recimo jedan digatalni i jedan klasičan, analogni. Neka oba sata namjesti na identično vrijeme i u istom trenutku ih pusti u rad. Kada ta dva sata vidi netko tko ne zna uopće šta su to satovi, vrlo lako može pasti u zabludu. Naime, može npr. promatrati sat sa kazaljkama i vidjeti da kada se kazaljka poklopi sa pozicijom podneva, da se i na digitalnom satu mijenjaju brojke. Tako može zaključiti da kazaljke 'utječu' da se znamenke promijene. Ista je stvar i obrnuto, promatra li digitalni sat, može zaključiti da 'na neki mističan način' promjena znamenki uzrokuje pomicanje kazaljki. Međutim, niti jedan zaključak nije točan jer promatrač nema u vidu urara koji je prije puštanja u rad oba sata namjestio na isto vrijeme, a pri proizvodnji, kao unutarnje svojstvo svakog sata posebno, odredio je da i jednome i drugome, iako odvojeni – sekunda jednako traje. Rezultat je jasan: dva potpuno odvojena entiteta bez ikakve kauzalne veze među sobom djeluju potpuno sinhronizirano, toliko savršeno da čovjek zabunom može pretpostaviti čak i direktnu uzročnost. U našem primjeru, jedan sat su planete i njihov hod, drugi sat je je hod čovjekova života. Iz tog razloga, mi ne smijemo reći da planete 'djeluju' na čovjeka u smislu u kojem riječ 'djeluju' shvaća Newtonova mehanika. Prikladniji opis je -] planete opisuju čovjeka! Kao što jedan sat može poslužiti kao opis stanja (trenutnog vremena) drugog sata, tako je i u ovome. Činjenica da cijeli mehanizam radi, počiva na sveopćoj ugođenosti univerzuma koja je, kako smo rekli, uspostavljenja u trenutku Geneze. Svaki sat, kako smo vidjeli, djeluje isključivo i autonomno na osnovi karakteristika svojeg mehanizma. Tako, kada kažemo npr. da nije moguće izbjeći neki Usud, mi pod time ni u kojem slučaju ne mislimo 'planete ne dozvoljavaju da se nešto u čovjekovom životu desi' već nešto puno dublje: Čovjek sam ne dozvoljava da se nešto u njegovom životu desi (ili ne desi)! Uvijek treba imati na umu da svaki sat djeluje isključivo na osnovi svojih vlastitih karakteristika. A drugi sat nam služi kao opis prvoga. Time dolazimo do ključnog zaključka: Planete ne služe Astrologiji da bi se pronašlo njihovo djelovanje na čovjeka u smislu aktivne planetarne zabrane ili dozvole za bilo kakav događaj, već nam planete služe da pobliže razumijemo i dokučimo šta to vlastita čovjekova priroda njemu samome dopušta ili ne dopušta učiniti! Naravno, uvijek treba imati na umu da ovo sve ne bi bilo održivo kada bi postojanje svijeta (univerzuma) bilo zasnovano na kaosu. Ovaj mehanizam može funkcionirati jedino ako univerzum shvatimo kao smisleno djelo koje ima svoja pravila postojanja koja, u svojoj domeni, svojim postojanjem svjedoči i život svakoga od nas. Veza između čovjekova života i položaja planeta puno je zamršenija i, da tako kažemo, intimnija nego je to u stanju opisati uzročno-posljedični odnos. Naprotiv, ta veza je ono kroz šta se svakim trenutkom i uvijek iznova ponavlja činjenica da cijeli svemir, pa tako i mi kao njegov neodvojivi dio – ima smisao. Dobar izvor nadahnuća i uvida u ove teme mogu se naći u djelima filozofa stoe. S druge strane, jedan vrlo lijep primjer funkcioniranja sustava koji nisu međusobno vezani kauzalnošću a ipak djeluju sinhronizirano, je Leibntzova teorija monada (monadologija). U svakom slučaju, koga zanima, u tim referencama naći će vrlo lijepa, dodatna objašnjenja ovih principa.

Autor: Domagoj Horvat - Dee
www.astro-art.net

Why Precisely Aries? (The First Zodiacal Sign)

"... Of the four seasons of the year, spring, summer, autumn, and winter, spring exceeds in moisture on account of its diffusion after the cold has passed and warmth is setting in; the summer, in heat, because of the nearness of the sun to the zenith; autumn more in dryness, because of the sucking up of the moisture during the hot season just past; and winter exceeds in cold, because the sun is farthest away from the zenith. For this reason, although there is no natural beginning of the zodiac, since it is a circle, they assume that the sign which begins with the vernal equinox, that of Aries, is the starting point of them all ..."  

                                                         (Claudius Ptolemy, "Tetrabiblos")

The natal chart of Creation, Thema Mundi, is probably the most ancient of all astrological hypotheses, very consistent in its structure, established over a long period of time and accepted by the oldest authorities in astrology like Firmicus, Paulus Alexandrinus, Macrobius. Regarding this eternal controversy about which point of the ecliptic should be taken as a starting point, Macrobius said: "They say, when that particular day began, which was the first of them all and thus properly named the birthday of the world, Aries was in zenith and since zenith is, as it always was, the apex of the sky (mundane meridian in the Sun’s primary motion) so Aries was likewise considered the first among them, the one representing the forehead of the world when the light was born. And they state the reason why these 12 signs were assigned to the powers of various gods. For, they say that in that particular diagram of the world, while Aries, as we said, was occupying zenith, the sign of the horoscopos (Ascendant) of the world being born was Cancer, embracing the Moon. The Sun was ascending next with Leo, Mercury with Virgo, Venus with Libra, Mars was in Scorpio, Jupiter in Sagittarius, and Saturn was wandering in Capricorn. Thus it came about that they said for each of these to be the lord of that particular sign which it was believed to had been occupying when the world was being born. The ancients assigned to the lights only the signs, one to each of them, which they then occupied, Leo to the Sun, and Cancer to the Moon. Beside these, to the remaining five stars however, alongside the signs they occupied, the ancients added another five so they may start a new sequence at the end of the first. We said earlier that Saturn, as the last of them all, was in Capricorn, so the second division put the formerly last one in the first place and Aquarius, following Capricorn, was also given to Saturn. To Jupiter, which preceded him, Pisces were assigned..."


The problem regarding the starting point of the zodiac is as old as the zodiac itself. It was not only Ptolemy  who pointed out the relativity of this rule, but also the astrologers before and after his time. So for instance Rhetorius, the astrologer living at the end of the 5th century AD highlights the fact that even after its thousand’s years existence some astrologers still take the sign of Cancer as its starting point because this sign stood at the Ascendant of Thema Mundi, whereas others mark the initial point of the circle in the fixed sign of Leo which belongs to the Sun, the central planetary sphere. However, by far the greatest number of astrologers of old(and contemporary ones)take the Aries as the starting point of the zodiac because after passing the point of the vernal equinox, the Sun begins its transit toward masculine, northern and higher heavenly hemisphere.   Following this simple astronomical fact Aries was designated as a sign of the exaltation for the biggest and visibly the most important heavenly object, the Sun. In accordance with the fact that the real astronomical year starts in spring, Aries is in its primary signification a symbol of all the beginnings, pioneer enterprises and novelties.  In horary, when Aries contains a relevant significator it will symbolize just this, a new or an initial situation or circumstance. In its highest signification this sign, as a part of the  cardinal quadruplicity, symbolizes the creation of all the conditions in this world, especially those which refer to sudden events. In space, it designates  east and great depths in  borderline areas, like depths in the eastern parts of the great waters or depths in the caves on the east slopes of the mountains, volcanic craters, etc. If  a significator representing the quesited  or an event occupies this part of the Zodiac, it will designate a person of a choleric temperament, very impatient and rash, of slender  but muscular body, medium in height(unless  the significator or the cusp of a relevant house  is in a close aspect with a planet or a star of different quality),  with a long face and broad forehead, and narrow, pointed chin. The eyebrows are often very prominent, as well as hair which is thick or curly. The upper part of the body is conspicuously more developed than the lower part (narrow hips). It is a sign of bestial (animal) group. The person  signified primarily by this sign is rash, very quick, of a strong voice and conspicuous gesticulation, often tactless and brusque.

In other kind of significations Aries symbolizes new settlements in urban areas, new parts of the city, outskirts, unknown places. In rural areas it symbolizes small, hilly areas with pastures, pens,  deserted and depopulated places distant from inhabited areas and recently ploughed land. In a house or apartment it refers to the ceiling, but also to the walls, especially those to the east  and all sources of heat, stoves and fireplaces. In the questions regarding weather conditions it symbolizes  moderately warm, dry and clear weather. Aries rules east, but in geographical division of Claudius Ptolemy it comprises the north-western quadrant of the inhabited world, that is, it symbolizes the British islands, France, Scandinavia, Germany  and all the Slavic lands all the way to Urals and Carpathians. Outside Europe it symbolizes Syria, Palestine and Israel although this region is primarily signified by the earthly triplicity so Aries is present just as a secondary significator. In the rest of the world Aries rules all the borderlands  and eastern parts of the continents. Belgrade, Naples, Florence, Verona, Utrecht, Padua, Bergamo are some of the cities under the primary rulership of this sign. Aries also signifies sharp edges and angles of all objects.

In medical questions Aries refers to the diseases in the head, problems with eyesight, epilepsy, all the diseases of the brain, migraine, toothache, the loss of hair and its weakness, problems with skin on the head. It never indicates diseases with mortal outcome, unless the main significator of the illness occupies the 1st degree of a sign referring to the 1st  lunar mansion. In the dual classification of the elements Aries belongs to fire, that is, to heat and dryness.

Author: Natasa Karalic Koprivica
www.natasakaralic.com
astro.natasakaralic@gmail.com

The Pillar of the Worlds (Perennial Cosmology)

"As above, so below", is the wording of the famous hermetic maxim from "Tabula Smaragdina". Although often and lightly cited by the many who, more or less seriously, occupy themselves with astrology and other related disciplines, the sentence is rarely subjected to a serious  interpretation of its crucial meaning. The meaning of this maxim lies within the so – called axial symbolism of the hermetic cosmology according to which the whole created cosmos is depicted through the vertical relationship of different  degrees of existence and manifestation which are linked by the same law of the "primary movement" (Primum Mobile). The universe is strictly hierarchical and man holds the middle position on this vertical line, thus implying the existence of the worlds above and below his position. The famous maxim depicts the universal truth that the Earth represents the reflection of the higher transcendental  worlds, and that the worlds below the Earth are its reflections which become increasingly more ‘corrupted’ forms of the former ideal the lower we get on the axis of existence. The axis of the worlds, around which the earthly, human sphere revolves is, according to the original law, unchangeably directed toward the cosmological north, beginning in the point of the northern tropic, according to metaphysical astronomy/astrology (Capricorn’s solstice) also known as "the Sun’s gate" or the "the gate of cosmos", while the opposite point in the summer solstice is termed "the gate of generation", that is, "the path of the fathers", leading from the north towards cosmological south (existence). In hermetic astrology, the axis itself is symbolized by the Sun, by its central heavenly position, whereas the southern gate (the beginning of Cancer) has a connection with the Moon, the first sphere dividing man from the higher worlds. The pillar around which the worlds revolve is only a conceptual expression which describes the primary light - beam of divine emanation, or, stated in Biblical terms, the beam of Genesis. All the worlds in the hierarchy of existence are created with  the purpose of God’s revelation to himself,  from the absolute transcendence, over the level of angelic, to human – transient and corruptible below which are all the rests of the creation (the sub - manifested and the chaotic). One of the obligatory  implications  deriving  from the astrological cosmology concerns the "necessity" of the immutability of its cosmos  consisting in the 7 traditional planets of the visible  sky. The main characteristic of the modern astrology is precisely the altered cosmological structure, ranging up to its absolute negation. The traditional astrology is inseparable from this notion because it was believed (until 19th century) that it represents the link between human and angelic spheres. Roger Bacon, English philosopher from the 13th century, also known as "Doctor Mirabilis" in his "Opus Majus" stated that the angels: "Represent spiritual substances which we designate as intelligences and angels because  intelligence is the name of the nature, and an angel is the name of the function". The Platonists perceived angels as those natures of existence which take part directly both in God’s mind and in the comprehension of heavenly essences (the quality) of things. On the axis of the worlds these intelligences are "above"  the  human position, exempted from the carnal and the suffering which characterizes man’s position in cosmos, likened to the stars irradiated by primordial light. The angelical, according to cosmological notion,  is a concept which designates the function of intelligences, that is, their "radiating" nature toward the realm of man and toward everything which is situated "below" them in the cosmological hierarchy. In Judeo-Christian religious tradition angelic worlds are divided into three spheres: the sphere of lower degree of constitution which corresponds to purification and to which all the angels, archangels and principates belong,  then comes the sphere of the intermediate degree of illumination corresponding to the empires, virtues and forces and last, the sphere of  the perfect angelic constitution which consist of the worlds of cherubim, seraphim and the throne. In the summary overview of cosmology, the angelic corresponds to the ocean "above the heavens" or, in the words of Picco de la Mirandola from "Heptaplus": "The highest constitution’s repose is only for thinking, it is properly symbolized by the waters situated above the heavens, that is, above all  the actions concerning the worldly (cosmological), be they  heavenly or earthly, and they praise God incessantly, with a perpetual song. Since the intermediate line is ascribed to the workings of heaven, its best symbolical representation is the firmament, that is, the sky. The final constitution, although by its nature situated above everything, even above the heavens, still governs everything which is below the heavens. Since it is divided into principates, archangels and angels, all their actions concern exclusively the realm below the Moon." (“The Song of the Cosmos”, Arthur Versluis, IP Esotheria, 2005, Belgrade, Serbia). Five centuries after this renaissance philosopher, Titus Burckhardt  in "Mystical Astrology" states that the seven planets of the traditional cosmos are intermediaries between the Earth and the heaven of the fixed stars, leading us to the conclusion that they mediate between man and the angels. Ibn Arabi, whose thought is the subject of Burckhardt’s book, wrote on this: "Man supersedes the other basic species just because he is moulded by the God’s two hands. Because of that, his species is nobler than any other produced by the elements, which means that man possesses dignity more superior than both the earthly angels (ghosts) and heavenly angels which inhabit the seven heavenly spheres  consisting of fine elements, while the superior angels are better than human kind." ("Mystical Astrology According to Ibn Arabi", Titus Burckhardt, Fons Vitae, 2001, Louisville, USA). The angels of the seven heavenly spheres correspond to the creation of the seven traditional planets whose spheres reflect the fine reality of the first (lower) transcendence, between the higher transcendence and the ephemeral cosmos of time and space. Saturn is thus brought into connection with Cassiel, Jupiter with Zadkiel,  Mars with Samael, the Sun with archangel Michael, Venus with Anael, Mercury with Raphael  and the Moon with Gabriel. Hence, astrology was created and given to man and it functions only in his part of the cosmos, in the centre of the axis of the worlds whose purpose is the ascension toward the absolute transcendence and overcoming of the cosmos, in the final instance.  Any  change in the number of the astrological planets disrupts this order and "takes away" the angelic  role from  astrology.

Modern astrology lacks any kind of cosmology, in it (purposefully or not) all the cosmological spheres, planetary principles and the elements of the manifested cosmos are made equal, for if this weren’t so, neither could Uranus, the mythical heaven of all the stars (all the potentialities of the creation)  be reduced to a single principle of temporal manifestation in human cosmos, nor could mythical Neptune, from the lower level of the elemental manifestation, be "exalted" into the angelic sphere, that is, onto the level of the astrological planetary principle. The most dangerous thing was done (un)consciously  when Pluto, the mythical god of the underworld,  was "exalted" into the human cosmos, disrupting irreparably the cosmic  hierarchy. In a certain way, this was a great magical intervention on the level of astrology. Owing to the "destruction" of the cosmic ladder, which caused, as a consequence, the dislocation of the worlds of the transcendent, temporal and sub-manifested, the human cosmos becomes infested with something that cannot be found in time and space, because neither the summary of the archetypal sphere of zodiac can be reduced to a planet, nor the heaven above this cosmos can be lowered into it. That modern astrology is magic is proved not only by the reversal of the cosmic axis ( for how else can we explain the equation between the sub-manifested world of mythical Pluto and the transcendental world of the all-encompassing Uranian  firmament  with the functions of the 7 planets of traditional cosmos of time and space) but also by an idea expressed by Alistair Crowley, one of the founders of modern astrology: ”Since the substance is one, singular and self-conscious, it cannot manifest itself in any way while in this particular state. It would be absurd to investigate the reasons of her appearance in any other state, because the reason lies not in the quality belonging to this singularity ... the dualistic principle of its manifestation, magnificent as it is, reaches the boundaries of  the human mind, because the mind in itself is dualistic, our conscious being consists of the subjective and the objective." ("Astrology with the studies of Neptune and Uranus", Alistair Crowley, IP Esotheria, 1990, Belgrade, Serbia). Up to this point, everything is fine, in accordance with traditional cosmology and there’s nothing new in the disclosure of the dualistic principle of existence, but in the following statement we can discern the magical principle of unnatural intervention: "It is possible to dissociate this duality and to unify it again in a mystical manner ..." a direct and unambiguous magical implication of Crowley’s  Uranian astrology. It aims at a forced joining of particular principles of manifested cosmos, situated beyond the transcendental, in order to arrive at the throne on the top of the cosmic axis via shortcut. Astrology, as an integral part of traditional culture, functions according to the principle of sympathy implicating the indestructible bond between the 7 planets of traditional cosmos and the whole nature. By transporting these bonds into his own life and the world surrounding him according to a proper model, man becomes the "redeemer of the nature", thus  fulfilling  the assigned role of the mediator between the cosmic worlds. In this manner he returns into the state of heavenly balance and gets closer to the archetypal sphere of the Zodiac. The increase in the number of the planets in the astrological cosmos distances man from the centre, thus making the purpose of astrology in his life unclear and blurred.

Author: Natasa Karalic Koprivica
www.natasakaralic.com
astro.natasakaralic@gmail.com

Zodiac

Ecliptic, the apparent yearly path of the Sun, represents the central part of the zodiacal circle dividing it into two equal parts regarding the northern, that is, southern heavenly sphere. This big heavenly circle, by its central position relative to the zodiacal background, symbolically depicts the hierarchy of astrological cosmos  which is rooted in Platonist notion of cosmic hierarchy consisting of 14 spheres, 7 of them being situated above and 7 below the central Sun. According to the cosmological system of astrology, the Sun doesn’t occupy central position regarding only the 6 visible heavenly bodies, but also regarding the heaven containing stars, which we recognize today  as visible constellations, then regarding the heaven which contains no stars which we designate as Zodiac and lastly, regarding the two highest spheres of cosmic hierarchy, the sphere of  Divine Pedestal and the sphere of Divine Throne. These four superior spheres are directly connected to the three lower spheres, the so called planetary spheres, which are astronomically determined by their distance to the Earth, that is, by the amount of time required for their heavenly revolution. These three lower, supra-solar spheres belong to Saturn, Jupiter and Mars which are known as superior, masculine planets in traditional astrology. In the sub-solar sector (which is below the Sun) the three superiors find their counterparts in the three inferior planets – Venus, Mercury and Moon. Below the Moon are situated the lowest spheres of elementals (the ontological elements of the universe) – fire, earth, air and water which, by symmetry and number, correspond to the four highest spheres of the Fixed stars, Zodiac, Pedestal and Throne. Zodiac is the 12th sphere in the order of  heavenly hierarchy and it represents a part of transcendental heaven, situated entirely beyond the visible cosmos of time and space in which the planets and the stars of the visible constellations move. This spherical form is purely symbolic because it signifies the transition from astronomical toward metaphysical cosmos and integral cosmology. The heaven without stars, the heaven of 12 zodiacal towers is, hence, not the equivalent to the part of the visible sky which is covered with  zodiacal constellations. In relation to them, zodiac symbolizes the virtual determinant of  heavenly space from which all the possible human conditions are derived; in relation to these conditions the particular signs represent archetypal principles. This sphere of the first superior heaven is the primum mobile of the notional universe while the spheres of the stars and planets (visible cosmos) and the elemental spheres of our planet are subject to the laws of time and space.

The divergence between the two big heavenly circles, the heavenly equator and the solar cycle (ecliptic), symbolizes the violation of balance in the order of manifestation of the cosmos. The four heavenly cardinal points (equinoxes and tropics) thus determine zodiacal  elemental quadruplicity  representing  the essence of differentiation through which the  universal principles of superior heavens manifest in spatial – temporal universe. These four universal tendencies, the four ontological elements of fire, earth, air and water, manifest through twofold qualifications of hot and cold, that is, dry and wet. Hot and cold are active qualities, which are diametrically opposite. They also manifest as expansive force (hot) and the force of contraction (cold). These two forces of creation and existence determine the two passive qualities, dry and wet. Transmitted to the four  heavenly cardinal points, cold corresponds to the solstices  and hot to the equinoxes; that is why cardinal signs  (Aries, Cancer, Libra and Capricorn) follow each other according to the principle of absolute contrasts. Aries is hot and dry and hence, fiery, followed by Cancer which is cold and wet, i.e. watery.

Zodiac is thus divided according to the elements, but also according to the three modalities: cardinal, fix and flexible (mutable). The modalities symbolize the three states of spirit and its three spatial orientations: the orientation of the fall into spatial - temporal cosmos and the dimension of depth (cardinal signs), the orientation of expansion and the dimension of breadth (fixed signs) and the orientation of  return toward the source and the dimension of height (mutable signs). This trinity of the spirit is superior to the elemental quadruplicity of the nature. Cardinal signs (Aries, Cancer, Libra, Capricorn) refer to the development of all  the qualitative conditions pertaining to this world. Fixed signs (Taurus, Leo, Scorpio, Aquarius)  go beyond this world symbolizing upward orientation of the spirit and the timeless dimension of human existence, whereas synthesizing, flexible signs (Gemini, Virgo, Sagittarius, Pisces) represent the linking of spiritual and physical levels of cosmos.

Author: Natasa Karalic Koprivica
www.natasakaralic.com
astro.natasakaralic@gmail.com