Part One : The Psychological Types.

Chapter one: Astrology and the Psychological Types.
Chapter Two: The Philosophy of the Types.

Chapter Three: Levels of Reality.
Chapter Four: "Think in Other Categories".

Chapter Five: The Inner Planets.
Chapter Six: Jupiter and Saturn.

Beethoven: The Outer Planets and the Embodiment of an Archetype.

Appendix

Synopsis
 

PART ONE
THE PSYCHOLOGICAL TYPES
 

We live in an extraordinarily compartmentalised society, in our thinking, a society of enclaves, and of innumerable culs-de-sac, all studiously disconnected with one another. It is a state of affairs resembling the fishing communities on the coast of Newfoundland, where life is quite primitive and climate and natural conditions very severe. The communities are diverse, belonging to various sects and creeds such as Plymouth Brethren, Irish Catholic or Presbyterian, and they are separated from one another by deep fjords and inlets of the sea, so that there is no communication between them and they are virtually isolated, in winter only accessible by helicopter.

Intellectually our whole civilisation tends to live in this state. We have the involuntary or deliberate segregation of data or knowledge into separate, strictly partitioned-off fields of inquiry which are not supposed to encroach upon one another. In the academic world any over-stepping of these boundaries, guilds or territorial claims is, one is given to feel, almost morally reprehensible, and certainly a breach of protocol. The correct form even is to disclaim all knowledge of anything outside one's own speciality, to make a virtue of ignorance. In the non-academic world there is an amazing proliferation of cults, gurus and methods of enlightenment, each being the only one and excluding all others. In both worlds, academic and non-academic, people hit on some part or relative truth, on some limited facet of reality, and construct a theory to inflate and magnify this fragment into an independent viewpoint, a whole philosophy, through ignorance or avoidance of all the other parts and facets of the whole. Naturally each cult or theory then fosters carefully a one-track or tunnel vision, under the heading of loyalty, faith or perseverance; while adherence to a single leader or -ism avoids the burden of having to think for oneself.

But besides this compulsive one-sidedness and separation of subject-matter in all our studies there is the broad overall division between the mainstream thinking in Western Civilisation and the undercurrent, or counter-culture, which represents an entirely different and compensatory point of view. The mainstream can be followed back to Descartes, or even, in certain respects, to the Renaissance, and leads, via the Encyclopaedists and the "Enlightenment", to the "scientific" materialism of the 19th and 20th centuries, and "rationalism". This stream to a large extent determines history, and the general patterns into which phenomena fall along its course. It follows a cyclic course, described by Spengler, and is now at the end of its cycle. Spengler's work is translated as "The Decline of the West", but his title is "Der Untergang des Abendlandes", and Untergang means "going under" or "setting" - much more than "declining". It means the end of the cycle of Western Culture, which started at the end of the Greco-Roman era, and settled into the thinking pattern we know today during or after the sixteenth century, after taking that turn about half-way through its cycle. A counter-culture however continued to exist, underground, in spite of official persecution, and it is mainly this that is manifest in great art, besides in necessarily hidden transmissions of earlier wisdom such as the Rosicrucian and Alchemical traditions, and eccentric figures such as Paracelsus or Boehme. This represents the life-line of non-specialization which preserves the potentiality of further development, and may be compared for example with the evolution of the human hand, which has kept its phenomenal versatility just by avoiding fixation as fin, wing, hoof or claws.

Today, in the 1990's, the mainstream has more or less disintegrated into "Post-Modernism", but remains in office in its inert form in the academies, governments, and as the public and accepted point of view. At the same time it is becoming more and more embattled and its dogmas increasingly difficult to maintain against powerful counter-influences, now even coming from within its own citadel of science, if only from its advanced Žlite.

To maintain the intellectual status quo it is necessary to be strong-willed, to keep one's mind in the correct groove, without looking to left or right. Or it may be that the collective inertia provides the strength to keep on course, in spite of everything, or the force of fate or inevitability. Whatever it is, the established rules continue to prevail in academic and official disciplines, and material values and mechanical causality remain the only recognised criteria. There have always been strong advocates of a different and opposite point of view, even within the academic world, but they are ignored or not understood by the mainstream, which rolls along regardless, and cannot be turned aside from its obsession. The figures who are selected as the important and decisive thinkers of each period are an arbitrary choice, confined to those who are going with the current, while much more valuable and in reality important ones are side-tracked and quickly forgotten. They are not in fashion, they contradict the general trend, or the compulsive flow of the Untergang. The momentum of the whole system cannot be stopped or turned aside, it has to continue to its natural end. All who cannot stand on their own feet or think for themselves have to go with the tide, and subscribe to destruction.

In this atmosphere it can easily seem futile to try to offer any meaningful thinking in any field whatever. For meaning consists just in seeing the inter-connectedness of everything rather than in maintaining separateness; and in understanding universal principles that are manifested everywhere. For instance if everything manifests in cycles, from atomic particles to planets, then history cannot be different; while the phases of cycles correspond throughout the universe, regardless of scale, and all are related within a whole, of cycles within cycles. Nineteenth century science studies laws governing the apparent behaviour of matter, but concedes wholes only reluctantly - such as the solar system - which have no further significance outside the immediate mechanics of matter, and exist only accidentally against a background of chaos. Late twentieth centry science on the other hand is studying Chaos, and finding an unsuspected, seemingly non-material and irrational order as a background to that. This has to do with patterns, that appear on different scales at the same time, and with cycles - that is, with discontinuity. It has been called this century's third great revolution in the physical sciences - the others being relativity theory and quantum theory; but the official mainstream thinking has not got the message of any of them, and is still in the 18th and 19th centuries.

Academic philosophy ignores most of the significant thinking of this century, and carries on as though it didn't exist, behind closed doors, in a kind of intra-mural incestuous relationship with itself and its own conventions and jargon. Ostensibly occupied with the process of thinking, it won't have anything to do with psychology, which is the study of the psyche, from which thinking, and feeling, and perception - all sources of knowledge actually arise; and yet it continually makes statements about mind, will, reason, epistemology, without caring to know what it is talking about. It maintains a rigorously extraverted standpoint without being aware of this, or knowing what it means. Nor does it care to look too closely at the question of whether any of its terms have any real meaning, or whether they are merely subjective abstractions or meaningless noises; so it prefers likewise to ignore Count Alfred Korzybski and his study of semantics (Science and Sanity 1933). The field of spiritual awareness, so much the concern of Eastern philosophies - which one might call practical philosophy, as opposed to mere theorising - is likewise excluded from its consideration, since, ignoring psychology, it doesn't understand the nature and role of intuition and its relation to the thinking process or knowledge generally. Spiritual exercises of all kinds are also mental exercises, designed to focus the mind and expand the range of consciousness; or, if we can say in this context that in our ordinary condition today we are unconscious, and sleepwalking, the aim of practical philosophy is to make us more conscious. But it is not the concern of academic reasoners to be conscious; their whole discipline is predicated as a game for the unconscious.

Occultism and esoteric philosophy are also of course outside the pale of approved thinking, because they deal with a reality beyond the material, although at one time God was a legitimate subject for the school-men. But metaphysics has been superceded by "existentialism". "Rationalism" and "positivism" are hostile alike to recognising empirical reality and to deductive reasoning based on this, or they could not ignore one of the best thinkers of this century, P.D. Ouspensky, and a work like his Tertium Organum ; nor that of his pupil Rodney Collin, The Theory of Celestial Influence, which deals with the question of scale, and correspondences on different scales, which is precisely where the mathematicians and scientists of "Chaos Theory" now find themselves groping. All these outside researches however fit together, and constitute a complete revolution in thinking. By ignoring them, orthodox or established thinking in any subject is remaining doggedly purblind and refusing to advance or understand anything.

Art criticism, the understanding of the arts, and the assessment of individual artists or works, or of trends or modes, is impossible on this basis, since there is no way of deciding what anything means, or whether it has any meaning. Art historians pretend to judge these things without knowing the meaning of basic symbols, or having any idea of what a painting or a style is actually saying, even if it occurs to them that it is saying anything. They will talk about something like cubism without a suspicion of what a cube stands for, or the number four, or without any notion of the fact that numbers have a primal significance. Since interpreting art is very like interpreting dreams and is concerned with the collective unconscious, these specialists in details are simply not equipped to see the point of anything. Musicology is an outstanding example of this; how can one talk intelligently about music without understanding its aesthetics? And how understand aesthetics without understanding the psychological functions, the process and nature of symbolism and how it applies to musical expression, the whole philosophy of meaning and its spiritual implications? Yet musicologists have heard of none of these things, and go round repeating such mindless saws as "Music has no meaning outside of itself", and, virtually uneducated, undertake to explain or interpret the highest and most direct spiritual expressions of our culture.

The situation is similar in History, Archaeology - how can these be understood without understanding the relation of every phenomenon to everything else, and above all as a manifestation of human psychology, and spiritual evolution? Spengler is the historian who came nearest to doing this, and exemplifying the right method. In early and pre-history Velikovsky, a follower of Freud, uncovered a whole range of evidence and facts that completely contradict established theory, and even intruded on the physical sciences and astronomy. He became the victim of what amounted to an organised persecution and coverup by established science. Many of his conclusions and predictions in the latter domain were later proved correct by space-probes, while the evidence he produced in the historical and geological fields is dealt with by turning a blind eye, even though carbon-dating has vindicated him in some of these too. Since his death, Velikovsky has been taken up by organised supporters who, though marching under the banner of inter-disciplinary thinking, display in their turn the usual blinkered vision and refuse to look at, for example, astrology, which could have a very important bearing on many of their conclusions. Thus the followers of all individual innovators, teachers, or systems, as much as the adherents of conventions, traditions and collective beliefs and convictions, are equally reluctant to leave their grooves and think for themselves. Each teaching or point of view has to become rigidified and incapable of further development - hence false. The same applies to religions, mythologies, philosophies, all of which express important truths from some aspect, in some time or context, but become obsolete from the moment they are isolated and seen as dogma; or when the one facet is mistaken for the whole. On the overall social scale all institutions, education, medicine, and the whole administrative and social system, are based upon such rigid, obsolescent, partial and one sided-premises, which depend upon excluding whatever does not fit in with them.

Psychologically such an attitude is an obvious and classical symptom of neurosis, and the ruling mythos of the second half of Western Culture or the Piscean Age is Faust, who sells his soul (his feminine half) to Mephistopheles, the spirit of denial. Goethe portrays the latter as a man of the world, the representative of mundane, material and purely rational values which are associated with the conscious world and the masculine side of man. In favour of this over-assertion of the masculine, the feminine and unconscious side has to be repressed and denied. This results in schizophrenia, and Mephisto was certainly, and is, a Post-Modernist. In him we find personified the whole spirit of reductionism. This is the reverse of symbolism, which perceives the divine (the whole) in everything; here all is reduced to the commonplace. We have an elaborate literary demonstration of this - a modern Faust - in Joyce's Finnegans Wake, a kind of chaotic nightmare in which the whole of history can be found scrambled. Based on the symbol of the Fall as one of its leit-motifs, it is a Fall from which there is no getting up, and no resurrection. Like Faust, it plunges into the dream of history, but it always abutts in H.C. Earwicker (Here Comes Everybody) and the language of the utterly banal. Not the other way round; it does not, like Faust Part II, lead into the realm of the archetypes. In Finnegan's Faust there is no Mephistopheles; but it is Mephisto who is writing it. Its logical consequence is Beckett, who reduces all life to a couple of tramps satirically waiting for Godot, or another who lives in a garbage can.

Repression always turns destructive, and as pointed out by Wolfgang Dšbereiner, this was shown in the manic orgy of destruction in the French Revolution (the dark side of the Enlightenment). For the same reason the prevailing collective civilisation is still chronically destructive, and even when making gestures towards ecology and conservation, it finds other means to continue on course.

In reality it is only breadth of vision and wholeness that can enable us to evaluate ideas and experiences, by seeing their place in the whole, and by comparing those in one field with their counterparts in all the others. The utimate aim must be the integration and coordination of all knowledge, for nothing can be understood in a vacuum, or in and for itself, since nothing exists in this condition. Specialisation gives a more thorough knowledge of different aspects of reality, but on condition that the whole is never lost to view - or in other words that correspondences are understood, or principles that apply to everything, and that it is fundamentally grasped that everything is related to everything else. Without this understanding we have mere pedantry or intellectualism, while with it we have a different kind of thinking, a good name for which is vertical thinking 1, for it is thinking through levels rather than on one level only. It is thinking in terms of the correspondences between one set of coordinates and another, or between manifestations of the same principle or pattern in different guises in any category or field of observation or on any level, physical (in the outer world), bodily or mental. Another name for this is thinking in symbols, and if we ordinarily, in our culture, think on one plane only, or on the material level, and in linear sequences, thinking vertically affords by comparison a three-dimensional view of reality and of the interconnectedness of all its aspects, and it presents us with a different kind of logic, that is non-Aristotelian.

The prototype for this kind of thinking is astrology, which deals in the most fundamental and primordial kind of archetypes that recur in all cultures, as far back as is known, and prove to be basic components of the human psyche. These are principles, and while they have planetary and zodiacal names, which they share with Greek and Roman gods, the solar system, like everything else, is found empirically and by observation to correspond to these principles, and to represent for us their most objective, universal or macrocosmic manifestation. For this reason the language of astrology is the one best suited to showing everything in its universal context, and for the coordination of thinking in every field. Its symbols apply in everything and are manifest on all levels.

One of the thinkers of broadest vision of this century, and for Western Civilisation as a whole, is C.G. Jung. He is referred to by his friend Laurens van der Post as one of the greatest universal personalities since the Renaissance, and there can be no doubt that he is the single most important philosopher of this century, though never mentioned in philosophy departments. Jung made it clear that to understand ourselves, and therefore any thinking at all, on any subject, it is necessary to understand psychology, since every manifestation of humanity originates in the psyche. One of Jung's most important and far-reaching conributions to the development of our thinking in general is his concept of the collective unconscious and of the archetypes, or primordial patterns or principles that are built into it, and hence form unconscious components in every individual. As a consequence of this, Jung was one of the few in our time who understood the importance of re-learning to think symbolicaly, or vertically. There are few astrologers even who appreciate what this really means, or the real significance in this context of astrology, and its relation to psychology.

Whether astrologers recognise it or not, all applied astrology is psychological, and the birth chart notates a particular chord of planetary or psychological harmonies in terms of psychological archetypes. The study of the psyche is of paramount importance for astrologers as for everyone else, and if the birth chart has anything to do with character then this study is obviously essential for its realistic interpretation. If moreover, "character is destiny", then even event-orientated astrologers cannot dispense with psychology, and astrology and psychology are virtually one subject.

Equally, whether psychologists want to know about it or not, the horoscope of birth is a map of the individual psyche, of the particular orientation and karma of the individual, and of the patterns and lessons that he or she has to work through in this life. And there is no other possibility of such a map. What is required therefore is a correlation between the concepts used in psychology and those of astrology, remembering that psychology in our sense has only just started, while astrology, as far as we can see back, has always been there, and is probably as old, in some form, as humanity; which means that it is not based on fluctuating viewpoints or theories, dogmas or subjective beliefs, but on empirical reality, although it needs to be developed - that is, our understanding of it - in parallel with modern depth psychology.

Astrology can in a way be regarded as the practical demonstration of psychology, or its phenomenology. The two disciplines are equally fundamental and universal, are complementary and essential to one another, two sides of the same coin. As both are studies of the unconscious, they more than anything else are felt as a threat to the one-sidedly conscious and extraverted attitude of the present. Their universalising and holistic, as well as analytic tendency is no less felt as a threat by all one-sided cults and teachings, and both are nearly always pointedly denounced by gurus dependent on a personal following and on the unquestioning assent of their followers. But taken together they amount to a Unified Field Theory, and can fulfil the function of the coordination of all knowledge. At least they can do this for the immediate present and the coming astrological age of Aquarius, since they represent thought-forms consistent with a radical change in the collective concept of reality. They constitute a method, not rigid concepts, and form the language of a new holistic way of seeing things, capable of unlimited development. They are based on intuition, on Understanding (Verstand) rather than Reason (Vernunft); in astrological terms on ninth house thinking (Jupiter) rather than third (Mercury). What follows is intended as a conribution to this development.

I may well repeat here the quotation from Montaigne with which H.P.B. ends her introductory pages to The Secret Doctrine:

"I have here made only a nosegay of culled flowers, and have brought nothing of my own but the string that ties them."
 
 

ASTROLOGY AND THE PSYCHOLOGICAL TYPES
 

Among all the conflicting schools of psychology that of Jung is one which represents a world view consistent with that of astrology, and as one becomes familiar with Jung's thought, one realises to an increasing extent that he is one of the great teachers of our age, and that his importance for the future and the development of a new level of thinking is parallel to that of astrology itself. It stands to reason therefore that these two modes of thought should complement one another and be integrated. How far this is possible is an important subject for our studies.

There is a considerable school of astrologers who relate to Jungian psychology and among them are some of the best thinkers in astrology today. This movement was pioneered and fathered by Dane Rudhyar, who can be claimed on the astrological side as a teacher and philosopher of comparable stature to Jung himself, and a great sage. Among its present representatives may be mentioned Stephen Arroyo, Alexander Ruperti, Liz Greene, and in German, Thomas Ring was an important writer who should be taken into account. Karen Hamaker-Zondag is the only writer so far as we are aware who has made any attempt at a systematic correlation of astrology with Jungian psychology, although with her first three books published in English she has not gone very far. Other references from the one study to the other have been more incidental, often of the nature of extempore if not wild guesses, with the guessers contradicting one another, while practitioners and therapists who are conversant with and do use both techniques do not seem to take seriously the possibility of correlating them more precisely.

There is however one area in which such a possibility certainly exists, and this is where Jung made what is probably his other most important contribution to thought, in his work Psychological Types. This work is very extensive and very detailed, and more than three quarters of it is a discussion, ranging over the history of Western Culture, of the introvert-extravert polarity, a discussion pregnant with immense possibilities, capable of putting this history, particularly in the context of philosophy, in an entirely new light. It is also of decisive importance in the assessment of the character of individuals, whether historical or immediate, as well as of whole cultures or ages. In spite of this, and in spite of the fact that Jung's terms "introvert" and "extravert" have become current usage, nobody appears to have taken serious notice of this revolutionary work, even among Jung's close associates. The other quarter of the book, "A General Description of the Types", is devoted to a quite detailed delineation of each of the four function types, sensation feeling, thinking and intuition, in both its extravert and introvert form, and these delineations are remarkably accurate, true to life, and obviously of primary importance in understanding individual character and attitude, no less than in clinical analysis and in dealing with neurosis. It is hard to find, however, even among analysts, or those proposing themselves as exponents of Jung's teachings, any real understanding of this subject, or even any evidence of careful study of Jung's descriptions of the types. People decide upon their own type from a subjective point of view, or from wishful thinking, without giving consideration to all the issues involved, or how they actually manifest the type to which they really belong, more objectively considered.

The issue is in fact not a simple one, and often quite obscure, and the reason it has not received proper attention or been taken seriously is precisely that there has been no objective method of determining a person's type. Without this the whole thing falls to the ground, and this major body of Jung's work cannot be put to practical use. Deciding upon the type to which a person belongs is only guess-work. Obviously Jung himself could decide in the case of his patients, from clinical experience, or he could not have described the types so decisively; but even he could make a mistake about historical characters - for instance Goethe and Schiller.

The four functions described by Jung are of course not discovered by him, or in any way new, as the same quaternity has always existed in various forms, from the four cardinal points of the compass, or the four beasts of the apocalypse, to the old descriptions of the four temperaments as Phlegmatic, Melancholic, Sanguine and Choleric. They also correspond to the four elements fire, air, water, earth, the four gates of the city, and the basic quartering of every circle. The functions of feeling, sensation and thinking are obvious ways in which we apprehend the world, and present themselves as components in any analysis of this process, as for example in aesthetics and in discussing the nature of symbolism. The fourth function, intuition, is not so obvious, since it relates to the unconscious; but it comes into play in the faculty of apprehending symbolism, or relating to the whole (apprehending meaning). Jung's contribution is in applying this fourfold division to psychology and describing the resulting eight types when each is considered as either introvert or extravert.

The four elements are factors which are fundamental to astrology, and the twelve signs of the Zodiac are divided among these elements, three belonging to each. The interpretation of the planetary symbols is also largely determined by this division, since each planet is associated with one or two signs; while the circle of the horoscope is quartered by the cardinal cross, the four points of which belong respectively to the four elements. Astrology, as a psychological analysis, makes full use of the nature of these elements, both in characterising the signs and in assessing the manner in which each planet is influenced by the sign and element in which it is found in the individual horoscope. There is no doubt about these matters, as a simple and objective calculation produces the horoscope, while the interpretation of the distribution of the elements has evolved over the centuries, or more correctly, over millenia, and does not depend upon anyone's opinion, but is open to corroboration by anyone who takes the trouble to go into it. It depends solely upon empirical observation, like Jung's psychological conclusions.

When it comes to aligning astrology with modern psychology (Jungian psychology) we must first decide which element corresponds to each of the functions. This is not difficult, and for once there is virtual unanimity among astrologer/psychologists who have given their minds to this exercise. Sensation is the sensory perception of the material world, our only means of awareness of matter and objects, and is very clearly represented by the element earth, the densest of the elements, and the solid state. In astrology, basic perception of the body and the senses belongs to the sign Taurus; while the discrimination and definition of objects and forms belong to the other two earth signs, Virgo and Capricorn. In Virgo, which is the second sign of Mercury, we have the analysis and utilisation of sensations, and in Capricorn, Saturn's sign, we have the definition of forms (outlines) and establishment of structures.
The next state in the order of density is liquid, and the element water. That this represents the feeling function is born out by every kind of association, astrological and otherwise. Feelings are flowing and fluctuating, they belong to the lunar or feminine side of man, and are changeable, mobile, can sweep one away and be tempestuous. The Moon influences liquids, attracts the tides, and rules the fundamental, formative, that is procreative water sign Cancer, which symbolises the primordial seas where life was nurtured, or the embryonic fluid and the womb. Water is psychologically and archetypally a symbol of the unconscious, where consciousness is nurtured, while in astrology the Moon has strong associations with the unconscious, which is where feelings come from. It is through the feeling function that we empathise with people and relate to them, and strong feelings create an aura that is almost tangible, but which we pick up through our feeling function. Of the other two water signs, Scorpio is associated with depths, strong or turbulent underground currents (its rulership by Mars), and with the waters of Lethe, or the Styx, with death and regeneration (Pluto); while Pisces, ruled by Neptune, is the vast ocean, limitless extension, and, psychologically, the unconscious itself.

After liquid, the next level in mobility or refinement of vibrations is the gaseous state, represented by the element air; in terms of functions, thinking. Thinking is obviously more mobile, volatile and much faster than feeling; it is more psychic and less physical. Using the air itself, it is the principal medium of communication through sound. It is under Mercury, the winged messenger and god of conceptual thinking and words, ruler of the air sign Gemini. The organs of communication are twins, the lungs, which also take in the breath of life, the pneuma, and the ears, which receive the sounds, and these come under Gemini, which rules communication with the immediate environment. Mercury rules a second sign, the earth sign Virgo, and this is associated with the practical application of thinking, through the hands, also paired organs, which apply thinking to the material world in manipulating it in work and crafts; and with discriminatory, empirical and analytical thinking. Of the other air signs, Libra is associated with a higher or more creative order of pure thinking in aesthetics and the arts. As one of the signs of Venus, it is the application of values to thinking, and intimate communication in close relationships. Aquarius, the third air sign, symbolises universal communication, a higher level of thinking, and the brotherhood of man. Ruled by Uranus, it represents electromagnetic vibrations, the scientific revolution, a transformation and new order of thinking, including astrology itself. Uranian thinking is that of the right brain, left brain thinking coming under Mercury:

"The astrological image of the aquarian period is an image of a man which, according to Jung, represents the Anthropos as an image of the Self, or of the greater inner personality which lives in every human being and in the collective psyche. He pours water "(the 'water of life')" from a jug into the mouth of a fish"..(Pisces)...(Marie-Louise von Franz) 2

The fourth function is intuition, and the remaining element fire. Fire is a state of a higher level of vibrations than the gaseous, and really beyond the condition of matter and into the psychic. Jung defines intuition as perception of the unconscious, that is, of the collective unconscious, or the higher self. Intuition, like fire, is not a part of the material realm, and is independent of time and space; it is a fourth dimension, and fire represents spirit. The Sun in the horoscope is the point of innermost being - Rudhyar calls it the point of emanation of the Self; the Sun sign indicates the inner and spiritual nature of the individual. The Sun rises in Aries, the first fire sign, at the spring equinox, and is said to be "exalted" in Aries. It is ruler of Leo, the sign of its hottest period in August. The fire signs represent energy and creativity, which is initiated in Aries, the sign of germination, or the incarnating individual. It finds expression in Leo as individual creation or self-expression. In the third fire sign, Sagittarius, this spiritual impulse reaches out into the wider dimension, to reunite with the cosmic source and the whole. In this dimension we attain meaning, and this is the sphere of the symbol or archetype - the glyph for the sign itself, , can best be interpreted as pointing to meaning. The psychological function that perceives meaning and of which the language is symbol is intuition, and this is not the conceptual meaning of verbal logic which comes under Mercury, but the instinctive perception of connections and correspondences which comes from the unconscious, and which is the source of meaningful art. Sagittarius comes in the Zodiacal circle opposite to Gemini, and its ruler is Jupiter, or Zeus, meaning communication with the beyond, or the gods (religion) rather than with the immediate environment.

Jung divides the functions into two pairs of opposites: sensation and intuition are both functions of perception, the one of the outer and sense-world and the other inner perception of the unconscious. They are both objective, in as much as they are not concerned with judgement and valuation, but simply with registering what is there. For this reason he calls them the irrational functions. Feeling and thinking, on the other hand, are subjective, and are judgemental, or a reaction to perceptions; they therefore are the rational functions. The opposite poles in each case tend to be mutually exclusive; to be caught up with sensations of the external world tends to exclude looking inside, and vice-versa, while a primary preoccupation with thinking leads one to overlook the feeling side, just as concentrating on feeling can be prejudicial to clear thinking - the contrast between "head" and "heart". One of these functions is uppermost in each individual, and is most differentiated and conscious, and tends to be the first and most natural way of considering the world; this is the superior function, and determines the function type. The function which is the opposite to this is always the inferior function, and operates more from the unconscious (inferior meaning below the surface), is relatively undifferentiated and less under deliberate and conscious control. It tends to manifest compulsively and often negatively, and in a comparatively primitive or infantile maner, but being inferior does not mean that it is missing, or weaker. It is this function that is usually the source of neuroses and the various psychological poblems that afflict us, it is through it that the shadow manifests, and the repressed contents of the personal unconscious. It is this function that we have to integrate and make conscious in order to become whole, or a united being and conscious individual, for we all start out as three-legged horses: "One becomes two, two becomes three, and out of the third comes the one as the fourth" (Saying of Maria Prophetissa, quoted by Jung as one of the central axioms of alchemy). Obviously, therefore, it is very important to know which is our inferior function, that we may set about making it more conscious instead of being controlled by it.

Now it is usually stated by those seeking to correlate astrology with Jungian psychology that it is difficult to judge from a horoscope the psychological type, and that it is a question of estimating rather vaguely the preponderance of any particular element. To take one example of guess-work, it is asserted that extraversion-introversion is to be known by taking the count of planets in plus and minus signs (fire/air, versus earth/water), and the function type by a similar count of elements. This amounts to saying that sensation or feeling types are introverts, thinking and intuitive types all extraverts, while Jung never suggested that any function was more introverted or extraverted than any other. When this kind of thinking is applied to individual examples the results always contradict it, but this doesn't discourage the theorists, any more than the thought that sensation, being the sensory perception of the outside world, might more naturally be expected to be extraverted, while intuition, being the perception of the unconscious, is not easily imagined as other than introvert. More often the orientation (introvert/extravert) is ignored, and the elements added up, but it soon becomes apparent that there is even less study or understanding of Jung's typology among astrologers than among his non-astrological protagonists.

Dr. Hamaker-Zondag has made several important advances on previous writers in her book Elements and Crosses, and has not only gone into the question of establishing the type to which a person belongs (though not the orientation), but has gone on from there to work out some of the consequences in the interpretation of each factor in the horoscope. This is something which adds a new dimension to horoscope analysis, and a new source of data for psychological analysis - on condition of course that the type can be established. In this regard she places much greater emphasis on the personal planets and points as indicators of the dominant function (Sun, Moon, Mercury, Venus, Mars, Ascendant), rather than the outer planets. She also says however: "it has been my experience time and again that the Sun plays a special r™le in any conclusions about the elements." It is proposed here as this writer's experience that the Sun-sign is the sole determining factor as to function type, and hence offers an immedate way of seeing this at a glance, or merely by asking a person's birthday, without any astrological beating about the bush, and without lengthy psychological analysis or long lists of silly questions (which will be answered in any case quite subjectively and usually unrealistically). To prove this in the way one might prove a chemical equation is of course not possible, any more than anything psychological or astrological can be proven in this way. We are not dealing with the properties of matter, and neither of these disciplines is susceptible to linear or Aristotelian logic, and they both function on a completely different set of coordinates. Who could "prove" that there is such thing as a type in the first place? Or prove a symbol? But if people will first of all familiarise themselves thoroughly with Jung's description of the types, and then apply the Sun-sign test to all the individuals whom they know well enough to be able to judge their types, this criterion will be found to work in every case. Anyone who maintains that this is not so, or claims to belong to a type different from that indicated by the Sun, either does not know the types or does not know the character of the signs, and more often than not both of these conditions prevail. A person's type is seldom very clear-cut or simple, and Jung maintained that there are no "pure" types; but it is necessary to observe objectively people's salient characteristics and ways of looking at the world - as opposed to the way a person's own ego sees itself - their interests and way of behaving. It is very much like judging astrological signs at sight, especially those on the Ascendant, by a subtle coordination of characteristic factors and bodily emphases, temperament, and so on, which comes with experience. To judge a person's type by observation it is necessary to know that person rather well, as well as what one is talking about, but once it is accepted and established that the birthday is sufficient evidence, then all types can be known objectively and "scientifically", including those of historical personages. Quite major consequences follow from this.

If the type is not always obvious, it seems nevertheless that everybody has one superior or dominant function, that is more conscious and differentiated, and takes priority in determining the general attitude to the world. Besides this there will often be another quite strongly emphasised, as auxilliary function, or the two constituting the other pair of functions may be relatively developed or underdeveloped. Dr. Hamaker-Zondag's method of counting the strength of each element may be valid to some extent in estimating these auxilliary functions; but on the other hand it is more likely to depend on the overall level of development of the personality, which it is usually stated cannot be judged from a horoscope, and in any case would be conditional upon many other factors as well as a balance of elements. It is likely that the sign in which the Ascendant is found is of primary importance, and the degree of integration of the personality, the opportunities encountered, and the general vitality are all factors which must determine the use made of the auxilliary functions. In any case there must always be an inferior function, and the chief advance made by Dr. Hamaker-Zondag is that, having decided upon the superior function, the rest of the planets are analysed accordingly. Hence planets in signs representing the inferior function, according to the polarities thinking-feeling and sensation-intuition, will be operating from the unconscious, which will greatly alter their significance. For example the greater significance of tension between the dominant element and its opposite - a square between air-earth has less tension than one between air-water. "Planets in the unconscious element (inferior function) will always react from the unconscious part of the psyche". If the Moon is found in the inferior element, this would tend to make the intrusion of unconscious influences in actions and decisions very prominent, while Saturn operating from there would be at its most inhibiting and would probably represent the Shadow.

Similarly, if there are stong afflictions (squares or oppositions, or strong conjunctions - involving Mars, Saturn, Uranus -) in the inferior function, this points surely to a psychological complex, and the house involved shows the area in which it manifests prominently. If the factors anima or animus (see later) are in the inferior function and make difficult aspects to other planets, the nature of the trouble is fairly clear, and it can generally be associated with childhood problems with parents, and a father or mother complex. The other planets in aspect, and their houses, give an overall picture of the ramifications of the complex or neurosis. Since the twelfth house is the area which gives most generally indications of problems coming from the unconscious, this is usually involved in such cases, at least through planetary rulership.

A different question arises when the Ascendant is in the inferior function. The Ascendant can be taken as relating to the outer personality, as well as the physical features; it is the decisive formative factor at the moment of birth, while the Sun sign shows the inner nature of the incarnating being, at its present stage. When these two are in opposite functions there must be some conflict between them, some degree of inner split, and this is usually found to be the case and confirmed by other factors. The Ascendant personality can be expected to manifest, at least in some cases and in some degree, in its inferior aspect, to be compulsive, and associated with psychological complexes shown elsewhere in the chart. Of course we all have complexes, but if our personality is at odds with our inner nature, we can expect difficulties of a certain kind, unless we are evolved enough to integrate the difference.

It is often claimed by astrologers that a person's type can and does change during his lifetime, but this is again theorising and thinking of the progressions of the planets in the horoscope. If they do not know the type in the first place, how can they know that it changes? It is not stated by Jung that a person can change his type. Naturally he develops during his life, matures, ages, gets new knowledge; and he can learn to handle better his problems or integrate to some extent his inferior function. In the ideal case he can become whole, or achieve individuation. But a thinking type cannot turn into a feeling type, or vice-versa, any more than a person born under Aries can turn into one born under Cancer. If this happened as a matter of course, astrology would be utterly senseless and useless, at least as known today. However, there is such a thing as enantiodromia, a tendency for things to change into their opposites under certain conditions, or a reversal of poles. In terms of the functions, the unconscious tends to compensate for an exaggerated bias of the conscious mind by manifesting in an extreme form the inferior function. But this is always compulsive and inferior - that is negative, and designed to undermine the conscious attitude. In terms of the signs of the Zodiac, these form in their circle a different system of opposites, and these too can switch under duress. It is said that every Zodiacal type has built in also, in potential, features of the opposite sign, so that Librans, in the sign of harmony, have some potentially aggressive characteristics of Aries, or a Virgo person, normally analytical, precise, tidy, sober and even finicky, can under great pressure abandon himself to the alcoholism which is one of the characteristics of the negative side of Pisces and the Zodiacal opposite. But this is similar to the surfacing under neurotic conditions of the inferior function in a manifestly inferior form.

There is another possibility in the case of a psychological complex leading a person to assume the pose of belonging to the opposite of his real type. An introvert feeling type, subject, let us say, to a mother complex, might want to assume the disguise or armour of a hard-headed rationalist, to cover up great inner vulnerability: an introvert falsified by imitating the extravert. This has been observed by Jung the other way round with regard to Spitteler's Epimetheus (Ps. Types p.171). Astrologically our case is represented by a close Jupiter/Saturn conjunction in Capricorn, closely square Venus in Aries. Here Venus and Jupiter, value and meaning, are overcome and overshadowed by Saturn, strong in its own earth sign Capricorn; thus the prevailing materialism of the collective status quo, the atheism, "post-modernism" and rationalism of the collective intellectual climate and its self-imposed limits, are adopted deliberately because they seem masculine, macho, and as a neurotic defense reaction. This obscures the issue and may be confusing when there is no objective way of ascertaining the real type, and underlines the need for one; but with sufficient knowledge of the person concerned, it becomes easy to understand, and in any case the assumed function is always essentially inferior - even though it might seem clever in patches. In another case a person might flatter him/herself by supposing himself a thinking type. A thinking type is interested primarily in ideas, but if a would-be thinking type takes up ideas, say Jungian ones, but more as a vehicle for self-advancement than for the sake of promoting the ideas themselves, it is likely that he/she belongs to some other type, for instance Capricorn as a career type - Saturn's sign, and an earth sign, hence a sensation type. He/she could still have a strong thinking function, which is far from excluded and in fact often goes with Capricorn. In the same way someone who is actually a thinking type (air sign) might feel much at the mercy of compulsive feelings, but these would be a manifestation of his inferior function and would be inferior in character, perhaps sentimentality, anima-obsession, and so on, and connected with a complex. Whereas in a real feeling type, feeling is the most conscious and differentiated function and is not obsessive. Feeling is not lacking in a thinking type, but functions differently: whereas someone who does lack feeling and is of a hard and egotistical nature might mistakenly suppose that for this reason he/she must be a thinking type. But the real typology will be very apparent to informed observers, taking into consideration the way the person behaves as a whole. Thus this supposed thinking type might be seen to be exceptionally observant, missing nothing that is going on in the immediate vicinity; this points again to a sensation or earth type, and the hardness would again be appropriate to Capricorn. The prototype of a sensation type, particularly an extraverted one, must surely be Sherlock Holmes.

Another source of confusion to astrologers is the question of planets above and below the horizon, which is often taken for an indication of extraversion/introversion. It is true that very obviously extraverted people often have a great majority of planets above the horizon, that is, in the public sector, and the converse is sometimes true, but not as often. This coincidence however is by no means the rule. The houses below the horizon represent the phase of personal development, those above, one's interaction with others and with the social environment; that is, in their most mundane context, even though half of them, the 8th, 12th (the two water houses) and the ninth of intuition, have also deeper and very different and introverted meanings. An extravert who is entirely tuned in to a social function or dealing with the public would have all or most planets above the horizon - usually mostly in the seventh and eight houses. But not all extraverts have to be disc-jockeys, soap-box orators or dictators. An extravert is tuned into "die Welt der Dinge" - the outside world of persons and things, some of which can just as well belong below the horizon - for instance, money in the second house, gambling, speculating or sport in the fifth, work or small animals in the sixth. The criteria for extraversion and introversion are generally taken as an outgoing, social disposition as against an introspective, withdawn or private one; in this respect, astrologically, something like Venus in the twelfth house is far more telling than planets below the horizon. But there is very much more to it than that, and in fact it is very hard to find anyone, either in person or in print, except Rudhyar, who seems to have studied and understood Jung's discussion of this subject, to which three quarters of his book Psychological Types is devoted. It is a polarity involving the whole attitude and philosophy of life or way of looking at the world, and it shows up in everything and is far from being only an aptitude for socialising.

Having determined the function type from the Sun sign, a glance at Mercury shows the orientation. Marc Jones originally differentiated between Mercury as morning star, ahead of the Sun, and as evening star, rising or setting after the Sun, as characterising the "eager" and "deliberate" types, respectively. Mercury ahead of the Sun shows judgement ahead of the event, while Mercury after the Sun judges after the event. This has been elaborated by Rudhyar, in An Astrological Study of Psychological Complexes, into Promethean and Epimethean Mercury, which he further subdivides according to whether Mercury is direct or retrograde, waxing or waning in respect to its cycle round the Sun: "The Promethean character of Mercury begins at inferior conjunction, when Mercury is retrograde, and between the earth and the Sun; its Epimethean character is revealed at superior conjunction when Mercury is direct on the other side of the Sun". The former is the waxing half of the cycle, the latter the waning half.

"...Mercury-Prometheus bids man to be a thinker and an individual through use of the solar fire wrested from heaven ... The Promethean phase of the mind is one in which Mercury's motion is constantly accelerating - thus its 'eager' character and its 'running ahead of itself'. The Epimethean phase is one of deceleration, of constant slowing down, of putting on brakes on mental exuberance. The Epimethean-Direct mind is a 'full' mind, by which I mean a mind which seeks to reflect objectively as much as it can of the meaning of life and events after these have occurred. It is the historical, objective mind, which reasons things out on the basis of precedents. It is often the most 'successful' practically speaking - not running ahead of itself, or life, but running things and people. 9 "

This distinction is very illuminating, but so far it does not appear to have been taken up. The difference between the Promethean and Epimethean characters described by Rudhyar is quite in accordance with that discussed by Jung in Psychological Types. In the course of this work he looks at many previous descriptions of the two types, including Spitteler's poem on Prometheus and his brother Epimetheus - the prototypes in myth of the introvert (looking ahead) and extravert (looking out at what already exists) orientation; orientation towards the future or the creative, as opposed to the status quo and static, the individual as opposed to the collective. The terms "introvert" (Promethean) and "extravert (Epimethean) are Jung's psychological summing up of this fundamental polarity. Thus the question has nothing to do with "positive" and "negative" signs, nor with positive or negative characteristics; but it has a great deal to do, as a general rule, with the pioneering, original and creative type of mind, deriving illumination from the unconscious or from inner realities (Promethean), compared with an objective orientation towards the outside world, society and the status quo (Epimethean). Extraverts tend of course to be much more adjusted to society, to be more "normal", while introverts tend to be individualists, often eccentrics. As Jung pointed out, we live in a predominantly extravert society and age, the latter part of the Piscean, orientated overwhelmingly towards extravert and material values, and introverts have a hard time in being true to their nature. Extraversion means extension, or space, while introversion refers to depth, or time, and these are the two poles of consciousness. Individually also Pisceans are more often than not extraverts. Here it is not a question of element but much more one of mode 3, and mutable signs, most of all Gemini, do tend to be extravert. Scorpio, the fixed water sign, associated with depths, is hard to think of as extraverted, though sometimes it must be. Libra, the cardinal air sign, on the autumnal equinox, is likely to be introverted thinking; here we are speaking of the intrinsic character of the signs and their compatibility with either introversion or extraversion, though of course they can be either.

Taking into consideration the fact that in astrology there are many other factors that could obscure or complicate the basic issue, we can understand that there are sometimes cases which are very confusing. An example is a young man with nearly all the planets below the horizon, born at midnight, with Moon in Capricorn, and Pluto rising close to the Ascendant, square the Sun. He is very withdrawn in himself, tense, and could be described as bottled up, anxious, and has every appearance of being as introverted as one could very well imagine. But Mercury rises after the Sun by two degrees and thirty six minutes. It is direct, and has just passed the superior conjunction. Therefore it has just entered its "Epimethean" phase, and if we consider the subject's actual way of looking at things - as distinct from his demeanour - we find that it is characteristically Epimethean or extravert. Thus an attachment to established values, in this case not "traditional" values in the usual sense, but those of the prevailing extravert scientific establishment, or "Science", which is the collective religion of the last few centuries, and to the collective "culture" and attitude of his generation. In details always a preference for the foreground, the immediate, and a lack of interest in distances, or the overall view, while a taste for photography (an extravert medium) is centered on obtaining close-up pictures of for example the fa�ade of the gable end of an old stone ruin (a very Saturnian theme), or close architectural details of stone sculpturings etc. on buildings. Otherwise the outward demeanour and withheld nature of this subject is related to Pluto rising, square the Sun, and a rather severe psychological father complex; while Moon in Capricorn is a further oppressive factor emotionally.

Otherwise in applying the criteria of Sun-sign and Mercury the results correspond to a remarkable degree with Jung's description of each type, and are also in every case confirmed by the rest of the horoscope. Great seers, for example, spiritual teachers or leaders, and sometimes great artists in the same category, tend to be introvert intuitive types, as we would expect; one may cite Bach, Beethoven, Jung himself, and Rudhyar; also Napoleon, as a war leader, and T.E. Lawrence. Persons with developed occult or visionary powers tend to belong to this type, as did Blake.

"Introverted intuition is directed to the inner object, a term that might justly be applied to the contents of the unconscious... of the collective unconscious in particular..." 4 It "apprehends the images arising from the a priori inherited foundations of the unconscious"; 5 and "its prophetic foresight is explained by its relation to the archetypes".6

The negative manifestation of this type is the crank and the dreamer. We read that Jung considered himself an introvert intuitive, and he should know to which of his own types he himself belonged. A study of his chart and also of his autobiography, where he refers to the "strange inner world" with which he has to contend, makes this the only possible type to which he could belong.

The extravert intuitive, on the other hand, is typically the person with a flair for business, the tycoon, entrepreneur, and though orientated to external situations, is "always sniffing out new possibilities". He can combine intuition with his objective and external perceptions.

It is not always easy to understand the functions, and the types, and in some respects we are only beginning to do so. It is difficult moreover to understand a type different from one's own. It is particularly difficult to get a clear conception of intuition, and it is commonly confused with feeling; thus Noel Tyl wants to equate it with water, and fire with feeling. 7 Intuition is really the apprehension of meaning, or of correspondences; or of symbolic relationships, or "space-time relationships" (Jung). It is "apprehension by means of the archetype".8 A vague "hunch", wishful thinking, or simply unconscious compulsions which may arise from complexes and be entirely negative, are often spoken of as "intuition". Rudhyar says of Venus Lucifer (rising ahead of the Sun):

"There is a basic personal sense of insecurity, and feelings are primarily depended upon to serve as guides and signposts. In later life, these feelings may be given the more mature and respectable name of intuition; yet essentially the nature of the process remains the same. The individual 'feels' situations and persons in an act of almost immediate ethical judgement. They are good or bad - for him and at that particular time."9

Water signs, particularly Cancer and Pisces, are often described as "intuitive", and Pisces is in fact often psychic. This is because the unconscious is archetypally symbolised by water, and the psychic is in touch with the unconscious. Feeling itself comes from the unconscious, but is a faculty applied to the outside world rather than a perception of the unconscious itself, especially the collective unconscious, the realm of the archetypes. Psychism is thus not the same as intuition, but extra-sensory perception of external phenomena, rather than the perception of inner and archetypal contents, though the word may be loosely used in both senses. It may apply to the projection of unconscious contents into the outside world. Psychism may relate to what is referred to as the lower astral plane, to spiritualist phenomena, perceiving subtle influence, or spirits, but always as though outside the individual.

The Moon and Neptune rule water, and feeling; Neptune is associated with mysticism, which is a feeling state. Thus many "intuitions" may be feeling, or value judgements, for feeling and thinking are the "rational" functions and involve judgement and reasoning. With the "irrational" functions (sensation and intuition) on the other hand, "their perception is directed simply and solely to events as they happen, no selection being made by judgement", and "they are in the highest degree empirical ...They base themselves exclusively on experience - so exclusively that, as a rule their judgement cannot keep pace with their experience."10 The word feeling in English is generally not well understood, as not only is it often mistaken for intuition - a word still less understood - but it does embody in itself the double meaning of feeling proper and sensation. The Germans have two words, fŸhlen and empfinden , while feeling means both and can refer to the sensation of touch, or we speak of "getting the feel of" something, or say "I feel well", meaning I have harmonious bodily sensations. Feeling, says Jung, is a process that "imparts to the content a definite value in the sense of acceptance or rejection." It is "an entirely subjective process, which may be in every respect independent of external stimuli, though it allies itself with every sensation." It is not the sensation itself, but the process of valuation. Further: "Valuation by feeling extends to every content of consciousness, of whatever kind it may be." 11 In astrology, though the element water represents the feeling function generally, valuation is associated with the planet Venus, which rules the earth sign Taurus and the air sign Libra. In Taurus it is associated with pleasurable physical sensations of all kinds, including visual - ornaments etc. - and musical sound as sensation. In Libra, an air sign, it is aesthetical and mental rather than physical, and it is here that Venus is associated with art. Since Libra is also the sign of close relationships, and Venus is the planet (goddess) of love, these two realms of Venus make up all the positive aspects of valuation and feeling. In a negative sense feeling is also associated with Mars - in the sense of anger, sarcasm, hostility, and we have in these two planets a pair of principles of attraction (Venus, magnetism) and repulsion (Mars). Mars rules the first sign, Aries (myself, and opposite of Libra - the other) and the water sign Scorpio, opposite of Taurus, (the most intense and active sensation- and other-orientated feeling, or passion, which is sex), so that together these two planets cover all the elements, and represent positive and negative valuation.

It can be seen therefore that astrology brings to these concepts a higher degree of differentiation, and a greater complexity. There is a semantic confusion moreover between emotion and feeling, which is not easy to sort out, and in ordinary language the terms are interchangeable. If feeling is only to do with valuation, evidently it does not mean water. In this area Jung himself may have run into a patch of fog, and astrology may help to clear it up. "When the intensity of feeling increases", he says, "it turns into an affect - i.e. a feeling-state accompanied by marked physical innervations".11 He says "I use emotion as synonymous with affect". 12 Emotion is defined in my dictionary as "agitation of the mind", and clearly is to do with movement (motion), while Jung's "feeling", so long as not intense, is static. He defines libido as psychic energy 13; thus, it looks as though 'feeling' (valuation) plus libido produces emotion. Now in astrology libido is represented by the Moon and water, so that Venus and Mars are more like the principles that regulate or differentiate feeling, rather than the feeling itself, which we think of more as emotion, involving libido. This emotion is then applied according to Venus and Mars. Another clue is given by the relation of the Moon to the Venus sign Taurus, in which it is said to be "exalted" - that is, it has a special and higher relationship to it even than to its home sign Cancer. This strongly confirms Jung's statement that "feeling" (for which now read valuation plus libido) allies itself with every sensation.

Venus, besides being direct, concrete sensation as such, represents harmony, rhythm, or the balancing of the parts in a whole (the second sign of Venus is Libra, the balance). The balance is disturbed by force from without, or desire (Mars) from within. To Mars we attribute selection, drive, or the selective application of energy, aim, direction. The principle of Mars is essentially a going out (it is the first planet outside the orbit of the earth), and muscular action in response to the outside world. These three factors, Moon, Venus and Mars, are evidently closely associated and related to feeling, and we can see them as parts of a process; to the Moon may be attributed psychic energy, or the emotive power (affect), as reflected from the Sun, the actual life force. The Moon goddess is the feminine pneuma, "the brightness of everlasting light, the unspotted mirror of the power of God".15 Venus then, as valuation, is the orientation of this energy according to sensations (Taurus) or cosmic harmony (Libra). The ideal is harmony; valuations measure the perceptions as concord or discord, affecting the flux of psychic energy. Mars is the resultant action, or the application of the energy as selected response. Thus:
Libido (psychic energy)

Transmission of via nerves or meridians
Emotion

orientation of via
sensation ( )
Aesthetic sense ( )
Action

application of
sublimation of, to higher expression
 

Rudhyar defines emotions as "waves of outflowing energy, and feelings as "reactions of the organism as a whole to a life situation". In this latter sense, 'feeling' represents the individual, versus the outside world. Although one usually associates aesthetical experiences or expression with feeling, these partake of all the functions, as symbolism, relating the individual (feeling), via the object (sensation) to the universal (thinking), and the perception of this relationship is intuition (inspiration). Or we can say that feeling (the personal unconscious) is projected onto, or translated through, the symbol, or microcosm, leading through the conscious mind (air) to a perception of the macrocosm, and thence to meaning, the collective unconscious, or spirit (fire). Fire is the combining of the other three dimensions into creativity. Any one of the three phases, dimensions or terms of the relationship may be emphasised in a particular artist or work, or all of them in proportion, as in classical art. The medium of art itself is a rhythmic, hence sympathetic sensation, and this is of the most direct and strongest kind in the sound sensation of music. Added to which is the practical skill required to play musical instruments, and so it is not surprising that we often find a strong earth ingredient, especially Taurus, in the charts of musicians. Beethoven even has zero points in water signs, being mostly earth and fire, with a retrograde and unaspected Venus. The Sun is in Sagittarius, the Ascendant Taurus.16 Music however, besides being the most strongly sensation-orientated of the arts, also lends itself to emotional expression better than any other medium, hence its traditional association with Neptune. Neptune, the ocean, is feeling or emotion in vast extension, no longer confined to the concrete or personal (Venus), but embracing the transcendent and the collective unconscious. In Beethoven's music there is no personal emotion, and Neptune is in the fifth house of creativity.

Air represents the factor of intellecual organisation in the aesthetic process, and in association with Mercury, the Mercurial medium of words, which is no doubt why poets tend to have many air planets, reflecting their preoccupation with words and concepts. Two of the most outstanding for their power and poetry of language, Rimbaud and W.B. Yeats, have Sun, Moon and Ascendant all in air signs, the former in Libra and the latter in Gemini and Aquarius, with Mercury and two other planets also in air signs. Fire signs too are common in poets, especially Aries and Leo; fire being intuition, it is the faculty of perception of symbolism and meaning, that is to say of correspondences. Thus Sun in Leo is common to Shelley, Dryden, Tennyson, Hopkins, Robert Graves, while Baudelaire, Swinburne, MallarmŽ, Verlaine, Robert Frost have Sun in Aries. It will be noticed that among the latter three belong to the group of 'symbolist' poets. It is often evident from what one knows of the character and works of well known personalities whether they are extravert or introvert, if one is clear about the difference; thus W.B.Yeats could under no circumstances be thought of as an extravert, while it is equally clear that Stravinsky, for example, could not possibly be an introvert. The horoscope always confirms these cases. Executant musicians, whose whole career is performing in public, must, to feel thoroughly at home in this r™le, be extraverted, and reference to their horoscopes will nearly always confirm this. If there are exceptions, in this or other cases, it tells us a lot about that particular person and his relationship to the r™le. When one knows the individual well enough personally, there can be little doubt on this question, and the Mercury test always corresponds.

Painters appear to be most characteristically extravert, since they are preoccupied more than any other kind of artist directly with the outside world; and they are also often water types, which may point to the traditional association of Neptune also with painting and colour. The very material of painting can be said to be liquid, being the application of pigment in water or oil (another Neptune association) to paper or canvas. Neptune, as the higher octave of Venus, and as mysticism etc., is the symbol of the higher feeling world, or higher level of the feeling function. The planets outside the orbit of Saturn are linked to the beyond, to the cosmic powers, or, in psychological language, to the collective unconscious; they are transpersonal in their symbolism, and represent stages of the transcendent function. Uranus, ruling the air sign Aquarius, symbolises higher thinking. The next sign in order of the Zodiac is Pisces, ruled by Neptune, and this planet is especially associated with creative art, in its aspect of relating, through the feeling function, to a different dimension of reality; while the aesthetic function of Venus stays within the context of this material world. Neptune represents the astral world, in the language of occult science, and the astral or feeling 'body' in the aura. This is the world of colour, and of the soul - again in occult language, the word soul referring to the feeling body, as distinct from the higher thinking body and ultimately the spirit. Again, colour is associated with emotions, which show in colours in the aura to clairvoyant perception. Colour is "The most fluctuating and impermanent of all phenomena our senses perceive", like feelings and water, colour being "an active interplay of light and darkness". Colour can be the entrance to another reality, and we can speak of the "soul-world of colour". "Feelings have to be raised above the personal to the level of the super-personal, to objective general truths".17 Colours have their very particular meanings, and this higher Neptunian feeling world (which might be called devotional - also an aspect of the sign Pisces) is especially associated with blue. It is realized in painting above all in the late water-garden paintings of Claude Monet, who in these works sees through the surface of the physical world and via colour brings us into another dimension:

"Monet finally addressed the element that in itself is the most docile, the most penetrable, namely water, which is simultaneously transparency, irridescence and a mirror. Thanks to water, he became the indirect painter of what the eye does not see." (Paul Claudel). 18

The higher feeling world of Neptune is attained in music especially in the slow movement of Beethoven's A-minor string quartet, op.132 - a world very comparable with that of Monet's water gardens. The whole of this quartet is strongly Neptunian in symbolism and associated with water and the unconscious. 19

The relation of the art of painting to the element water is strikingly shown if we refer to the horoscopes of famous painters. The following have at least one of the three most important points, the Sun, Moon and Ascendant, in water signs; and since the degree of the Ascendant depends upon the time of birth, and this is seldom known, the count may very well be much higher if all the Ascendants were known. The sign Cancer occurs most frequently, and often one of the other water signs (Scorpio, and Pisces) contains a second point.

Painters with Ascendant in Cancer:
Van Dyck, van Gogh, Goya (and Moon), Blake (and Moon), Monet (and Moon),20 Dufy, Dal'.

Painters with Sun in Cancer:
Rembrandt, Rubens, Corot, Boudin, Degas, Pisarrro, Modigliani, Whistler, Chagall.

Painters with Sun in Pisces:
Michelangelo (and Moon), Renoir, Kokoschka, Daumier;

With Moon only in Pisces:
Leonardo, CŽzanne.

Sun in Scorpio:
Hogarth, Sisley, Picasso;

Ascendant Scorpio:
Raphael (and Moon), Toulouse-Lautrec, Paul Klee, Pierre Bonnard,
Chagall.

The close connection between the style of the painter and the predominating sign is particularly striking, for example, in Renoir, who has three planets in Pisces, and whose whole style, with its full rounded forms, tending to be without distinct outlines, is characteristic of this sign.

It may be more difficult to understand how a theoretical physicist and mathematician like Einstein should be an extraverted feeling type, with Sun in Pisces, since one might assume that mathematics, as pure abstraction, must be to do with thinking, and therefore air. Einstein has a preponderance of earth and fire, and only the Sun and Ascendant in water, only Jupiter in air. This is a very instructive example in many ways. Einstein "often commented upon his poor memory. He did much of his work through intuition and images. Not long after the outline for his special Theory of Relativity was published in 1905, it was said that Einstein owed its accomplishment at least partly to the fact that he knew little about the mathematics of space and time."21 In any case, mathematics is not Mercurial thinking, which is to do with words and concepts, and is probably more connected with fire and intuition. Thinking types in fact tend to find mathematics antipathetic and to be more or less inept in that discipline - at least this is often the case. As a personality Einstein seems to have been perfectly true to type, as a very kind, sympathetic and religious man. As author of Relativity Theory, he could not have been a rationalist, and true innovations and great insights are never produced by rational thinking. To study the nature of reality "to some extent includes identification with, rather than separation from, that which is being studied", and the result in the first place comes from within (intuition). Einstein "came closest perhaps in this regard, for he was able quite naturally to identify himself with various 'functions' of the universe. He was able to listen to the inner voice of matter. He was intuitively and emotionally led to his discoveries. He leaned against time, and felt it give and wobble". 22 This is fully confirmed by astrology, and the ability to feel into and empathise is especially characteristic of Pisces.

Pisces and Neptune, as we have already seen, symbolise the ocean - extension and infinite space (the opposite of Saturn, boundaries and material logic), and this excellently becomes a theorist of space and relationships (relativity), as one of its higher level manifestations. (On a lower level it can appear as lack of discrimination or of individuality, and lower still as alcoholism.) Space too is an aspect of extraversion, and space exploration is a feature of the second half of the Piscean Age. Intuition of course is concerned with time (the 4th dimension), but "space-time" is an extravert conception of time, and a consequence of Sun in Pisces (an equating of time with space). Neptune is connected with visualisation and images (see the quotation above), and above all is the planet of mysticism - and Pisces the sign of devotional yoga (Bhakti yoga) and the sign of Christianity. Einstein himself wrote :

"The deepest and most beautiful emotion which we can feel is the experience of the mystical. This is the inseminator (sower) of all true science. He to whom this emotion is foreign, who no longer wonders, no longer can stand in confused awe, is as good as dead". 23

It has been pointed out 24 that Relativity Theory was born during the Uranus-Neptune opposition. Both planets are collective or cosmic symbols; Uranus, higher (intuitive) thinking, and also very generally science; Neptune, space, higher feeling, and ruling Pisces. Jupiter is the principle of assimilation and integration into the greater whole, or relating to the larger, ultimately cosmic environment, or the divine; hence higher philosophy, religion. It rules Sagittarius, a fire sign, and also rules Pisces, with Neptune. In Einstein's horoscope of birth, Jupiter is in Aquarius (the sign of Uranus), and in direct aspect to Uranus (opposition), which together points to intuitive thinking.

Relativity Theory was a decisive turning point in scientific thinking marking the approaching end of the Piscean Age, and the planet Uranus is the key factor in this process. Uranus in Einstein's horoscope is in an isolated position, making it a focal point. A previous turning point marking the beginning of modern (Piscean) astronomy and, as it were, the other pole of this process, was the work of Galileo, who was born in 1564. The similarities and parallels between the horoscopes of Galileo and Einstein are quite remarkable. Again the Sun is in Pisces, together with Mercury and Venus; the psychological type is extravert feeling. The pattern of the chart is broadly the same, with Uranus as a singleton, isolated from the other planets, and this time in Sagittarius (Jupiter's sign). Here it is opposite Neptune, in the natal chart; and Neptune is in Gemini, constituting the only body in an air sign, and making a close parallel to Einstein's Jupiter in Aquarius.

It is particularly interesting and instructive to consider that this same type of extraverted Piscean includes Rudolph Steiner. The fact that like Einstein he embodies in type exactly the age in which we live may be an important aspect of his message, exemplifying some of the highest qualities and potentials of Pisces, in its spiritual and esoteric aspect, rather than as space (Neptune) confronted by science (Uranus). Here Neptune is the dominating influence, in its context of the astral world. His horoscope is quite remarkable, and corresponds to what he tells us in his autobiography ("Mein Lebensgang"). It is very Neptunian, with a close (1¡) conjunction of Mercury and Neptune in Pisces (seeing into the psychic world, or communicating with it), in the fifth house, of self-expression and creativity. Neptune is the "final dispositor" of the chart, meaning the dominating factor, from which the rest of the horoscope (or karma) depends or derives. His whole teaching was orientated towards the perception of the spirit world: "The goal of the process of knowledge (Mercury) is the conscious experienceof the spiritual world". This must be attained through the sense-world (extraversion): "For me the accuracy and penetration of the powers of sense-observation meant that I was enabled to enter upon an entirely new world"; (a process that is demonstrated in painting by Monet). Before that happened, in his thirty-sixth year (Mars conjunct Pluto in Taurus, exactly, and close to the Descendant), "perceptual grasp upon the sense-world had caused me the greatest difficulty" (Mercury conjunct Neptune in Pisces). Mars and Pluto are both power planets and their close conjunction marks an extremely penetrating focus of power. The fact that it is in Taurus, the sign of the most immediate sensations, is very significant in view of what Steiner is saying - and he was not talking about astrology. "I soon learned that such observation of the world leads truly into the world of the spirit" - just as in the case of Monet, and Turner too in his later works. In Steiner's horoscope there is a 40¡ aspect between these two close conjunctions. This aspect, the Nonagon, or ninth part of the circle, seems strongly in evidence in cases of clairvoyance in any form. Sackoian and Acker 25 give it occult significance and relate it to inter-dimensional transformations. Steiner has another between Moon and Saturn, and the fixed star Acrux, of the Southern Cross, conjunct his Ascendant, and this star has similar significance and regularly occurs in this context.

Steiner also emphasised the necessity for such observation to be accompanied by clear and definite ideas (the Mercury component of the conjunction):
"When in addition to sense-perception, ideas are also experienced, the sense-world in its objective essential being is embraced within consciousness"... and..."If a person enters into the interior of his own soul without taking ideas with him, he arrives at the inner region of mere feeling".26
There is a T-Square in his horoscope between the Sun (in Pisces) and Uranus in Gemini (on the 8th house cusp), and Saturn in Virgo. This T-Square is a configuration of tension or discord, a state that would prevail between a very Neptunian and feeling-orientated Mercury, and Uranus in Gemini, Mercury's own sign, and Saturn in Virgo, Mercury's other sign, representing practical and material logic and discrimination, the opposite principle to Neptune, while Virgo is zodiacally opposite to Pisces. Consequently the resultant thinking and conceptual logic tends to be lacking in clarity, and this conflict is not always resolved. Nevertheless the message is very important for today, that clear thinking, rather than just thinking, is required to go with insight, when there is so much unclear and nebulous (Neptunian) thinking prevalent - the desire to dissolve in the ocean without having learned the lessons of Saturn, and having become a conscious and fully defined individual. (Steiner's Mercury-Neptune conjunction has no major aspect to other planets and therefore tends to function on its own, without tying in with the other functions or the world as a whole, and so with a certain unconnectedness or one-trackedness prejudicial to logic and clear thinking.)

To compare Steiner with Jung is a most interesting study in typology, and in the contrast between psychic (Pisces) and intuitive (Leo), extravert and introvert, on the spiritual or philosophic level. Jung, the introvert intuitive (intuition is perception of the unconscious, introversion is looking within), interpreted all spiritual perceptions or phenomena psychologically, in terms of the unconscious, and as inner realities. Steiner, the extravert Piscean, interpreted them, like spiritual teachers generally, as perceptions of a spirit world existing outside and independently of the subject. What for the one are psychological complexes, repressed experiences and contents, or parts of the personality that the conscious mind wants to forget or disown, are thought of by the other as "elementals", psychic entities and spirits, or influences of evil spirits or the devil - negative causes or influences playing upon or vying for possession of the individual from outside, ultimately under the dominions of Lucifer and Ahriman, spirits or angels intent upon preventing the spiritual of evolution of humanity. All these forces are flying around in a spirit world somewhere outside the subject, much like bacterial spores in the air. Even if "elementals" arise from negative thoughts or feelings of the subject himself, they exist as outside entities; whereas psychological contents or components of the psyche can, under negative conditions, become split off from the personality as a whole and act autonomously. Whichever way you look at it, the result is much the same, but the treatment would be radically different, being in the one case analysis with a view to making the process conscious, and in the other some form of exorcism or magic - which perhaps could also work as hypnosis - but remaining unconscious.

In the same way the deeper unconscious, the collective unconscious in Jung's view, the source of the archetypes, is an inherited substratum or structure of the mind, and is the source of the Self, the supra personal essence and higher faculties of the individual (soul in official theological parlance), as distinct from the conscious ego, the outer and provisional part. From the extravert or spiritist (both views can be equally spiritual ) point of view, the higher sources of knowledge or inspiration revealed to the individual, his intuition or spiritual certainties, derive from outside sources in the form of protective spirits, spiritual guides, angels, archangels, or theosophical Masters, right up, in the simplest view, to God himself, as either a personified or generalised concept. It really amounts to whether you think in terms of the God outside or the God within. It may make little difference in the end, provided that we can contact this source, but the means will be different, the difference being between the more individual and conscious approach - the psychological and introverted one - and a more unconscious and dependent (collective) one, that of the extravert. The latter is devotional, Piscean, and to do with Neptune, while the former is more in keeping with the present stage of coming into Aquarius, ruled by Saturn and Uranus, when we have to become more spiritual, certainly, but at the same time more conscious, and more individuated (but less ego-motivated).

An alternative to the Jungian collective unconscious is the idea of a much larger psyche than that comprised in any one life, which manifests in many incarnations through time, and thereby goes through an evolution of consciousness, and brings with it memories, archetypes etc. from other incarnations. Reincarnation is an integral part of the Steinerian world, and that of all real spiritual teachers, seers, and virtually all religions, even if not of ecclesiastical theologians, and it is just as compatible with an introvert and psychological view - merely an extension of it. Without reincarnation it is difficult to explain good and evil, or to make sense of life at all. Astrology predicates it, and makes no sense otherwise. Jung struggles with this problem in "Answer to Job". Professionally he had to avoid this kind of issue in the interests of having his message accepted at all in established areas of thinking; and he had to avoid extending the idea of elements and functions into the occult teaching of the four bodies or levels of man - material-etheric, astral, mental and spiritual - the exact designations vary, but in any case are perceptible to clairvoyants in the aura. Jung stopped short at "the crack between the worlds". Hence his problem with the Job syndrome, which really hinges upon the Saturn archetype, and is thus clarified by astrology; the Old Testament Jehovah is a form of Saturn, as is also the principle of taking responsibility for one's own life and karma. Steiner comes in at this point, with an entirely different and occult concept of evolution, consistent with the idea of the Anthropos (also dear to Jung in the context of alchemy), and with a theosophical cosmogony that is exceedingly interesting and probably more rewarding than any other. (Combining these two words Steiner called his philosophy Anthroposophy).

In this kind of area the two approaches will be able to meet in the future, but up to then they tend to be mutually exclusive. If the whole "spirit world" is explained as projections from within the psyche, a mere mirror-effect, arising from various physical and mental distortions, this is very subversive to much of the teaching of spiritual gurus; while if their hold on their followers may be seen as due to a psychological complex, and the lack of ability on the part of the latter to take responsibility for themselves, and think for themselves (weak Saturn), this could be fatal. This explains why very many such teachers are hostile to psychology, sometimes neurotically so, and they invariably ignore it; while astrology is liable to come in for the same opprobrium, having suspicious affinities with a similar viewpoint. It also explains why we never find any reference to Jung in Steiner literature, while Jung often goes out of his way to take a side-kick at "theosophy and anthroposophy", even when this seems rather irrelevant and looks like a complusive grudge. He is as antipathetic to "Indian metaphysics" as to materialism. This is very interesting in view of Jung's strongly Saturnine nature (Capricorn Ascendant, Saturn in the first house in Aquarius). Indian metaphysics are undoubtedly Neptunian in character and the very opposite to Saturn, whereas Chinese philosophy, much appreciated by Jung, is very different and down to earth. Jung has furthermore a close square between his Sun and Neptune (which is stationary retrograde), and this can certainly be taken as a non-attunement to the Neptune principle. A significant commentary on his chart is given by Rudhyar in Astrology and the Modern Psyche.

With Jung's strong Saturn and Aquarius component, combined with introverted intuition, he was a very clear and logical thinker, and his thinking was empirical, well earthed or grounded in experience (Saturn), but also in accordance with a perception of reality (intuition) - that is, the whole being. In this it has nothing in common with rationalism which employs the thinking function alone, more or less independent of the other three. Jung's Ascendant is usually given as early Aquarius, but Rudhyar's version, on good evidence, is late Capricorn, and Jung's features (empirical evidence for an astrologer) suggest that this is correct. His Saturn however is in the air sign Aquarius which occupies his first house, and his psychological approach is scientific in the best and all round sense. Steiner on the other hand approaches from the pole of feeling and psychism, and from a clairvoyant perception of other dimensions, or an ability to see into other dimensions or levels of reality directly - or into other worlds. This is the extravert pole of spirituality, while Jung's introvert one is no less spiritual and is concerned with the same things. Although they were contemporary and active within a short distance of one another in Switzerland, they seem to have had no contact whatsoever, nor to have recognised one another's existence. They meet however in the middle and the conclusions to which they come and the messages they have for present and Western humanity are remarkably similar.

This offers us an exceptionally instructive example of the practical effects of difference of type and of typology working out in action. It is obvious that both poles and approaches are needed, just as we all need both Saturn and Neptune in our horoscopes, and astrology could be regarded as the common ground and the reconciling discipline, including both. Sometimes, and for certain purposes, the one approach is needed, and at other times the other is more useful. To deal with an unconscious psychological complex the Jungian analytical approach is the most effective and practical, and no amount of guru-devotion or self-effacement before a deity will make it go away. On the other hand there are other dimensions of reality outside time and space, and some people can be sensible to them. The spirit world, and the world of nature-spirits, are no less valid and useful concepts. Jung' s ideas of synchronicity are not far from recognising this.

No formulations of knowledge, or theories, are more than an expression of ourselves at a certain stage of development, or a statement of "where we are at" at this moment, and all knowledge is subjective in this sense, and this is its raison d'�tre. It is an interpretation of our experiences in our particular language of the moment, and according to our type, or our psychological, even physiological orientation, astrological pattern and particular point of view, and is a kind of dream. In differentiating the functions we are analysing wholeness, and any such analysis is only an abstract frame of reference and must be understood as non-Aristotelian. In reality all the functions interpenetrate all the time and are continuous and interdependent, like the phases of symbolism, the four-fold bodies of esoteric teaching, or the physical body and the morphogenetic field. 27 Their relative or temporary emphasis is a matter of degree. All the other astrological factors affect the outcome, and the individual either develops or regresses. But it is important as far as possible to organise our terms in the right relationship and make our frame of reference functional.

Galileo, taken from E.T. Mann in "The Round Art". The Ascendant is presumably obtained by Mann's dowsing technique, but it does not affect the points raised here. Pisa, February 15th 1564.

Einstein's Ascendant is in general agreement, being derived from the time on his birth certificate. March 14th 1879.

Steiner's birth time is given as 11.15 p.m. February 27th 1861, by Alan Leo in "The Art of Synthesis", at Kraljevic, Austria.

Jung's chart is taken from Rudhyar, "Astrology and the Modern Psyche", as based on the birth data furnished by Jung himself to Mrs Fleisher (p.48). 7.20 p.m. local time, July 26th 1875, at Kesswill, Switzerland.
 

REFERENCES - Chapter One
 

1.Thorwald Dethlefsen: The Challenge of Fate.

2.Marie-Louise von Franz: Jung: His Myth in Our time, P.136.
Also: "Mercurius, the god in matter, was for the alchemists not only quicksilver, but a philosophical substance, a water 'that does not wet the hands', a 'dry water or a divine water'. As such it was taken to be the basic substance of the universe."

3.Modes: The signs of the Zodiac, and each quadrant of the circle, are divided into three modes, Cardinal, Fixed and Mutable. See chapter six for futher explanation.

4.Jung; , Psychological Types, par. 655.

5.Ibid par. 659.

6.Ibid par. 660.

7.Noel Tyl, Astrology and Personality , Vol.IV of The Principles and Practice of Astrology (Llewellyn Publications) p.48.

8.Jung; "Instinct and the Unconscious", par. 277 (Vol.8 of C.W.)

9.Rudhyar: An Astrological Study of Psychological Complexes p.105.

10.Jung: Psych.Types par. 616.

11.Ibid par. 724, 725.

12.Ibid par 681.

13.Ibid par. 78.

14.Thomas Ring: Astrologische Menschenkunde,, Vol.I p.67. In the table on p.78, Moon is given as "rhythmical life-animation", and Venus as "passive coordination", Mars "active expression". This work, in four volumes, has not been translated into English. (Pub. Hermann Bauer, Freiburg).

15.Jung: Answer to Job par. 613.

16.This is demonstrated subsequently in the chapter on Beethoven's horoscope.

17.Gladys Mayer in Colour and Healing (New Knowledge Books). She is following Rudolph Steiner's teachings on colour, and these in turn follow on from Goethe, whose colour theory was a couple of centuries in advance of his time, and considered by him a part of his work of major importance.

18.Quoted in the guide to the MusŽe de l'Orangerie in Paris.

19.This subject is gone into musically and in detail by the present writer in an essay entitled: Beethoven: "The Trilogy of Late Quartets."
 
 

20.There is a confusion between two alternatives for Monet's birthday, 14.2.1840 and 14.11.1840. The necessity, on astrological grounds, for the correctness of the first of these, and for Cancer on the Ascendant, is shown by Dšbereiner in his book devoted to a discussion of the astrological sign-characteristics manifest in paintings: Astrologische Definierbare Verhaltensweisen in der Malerei (MŸnchner Rhythmenlehre). Some of the other Ascendants given here are also taken from Dšbereiner.

21.Jane Roberts: The Unknown Reality Vol.I, p.224 in a note by Robert Butts.

22.Ibid. p.219.

23Quoted by Thorwald Dethlefsen in German in Das Erlebnis der Wiedergeburt.

24.Nick Kollerstrom in the Astrological Journal, Autumn 1984.

25Sakoian & Acker, Predictive Astrology, p.85.

26.All quotations from Steiner are from his autobiography, translated as The Course of My Life.

27.The new concept in biology of a "morphogenetic field" put forward by Rupert Sheldrake in A New Science of Life is a much more satisfactory way of accounting for such "inheritance". It clearly relates to the esoteric idea of a "group soul" representing humanity as a whole, and to the "etheric body" or formative body - or field - that controls the formation as well as the function and maintenance of the material and physical body and interpenetrates it until death, and is in fact the "life force".
 
 

THE PHILOSOPHY OF THE TYPES
 

The contrast in viewpoint represented by the extravert and the introvert is fundamental to the whole human condition and its perennial problems of existence. The history of philosophy can be seen as an ongoing debate between these attitudes, as to whether "reality", "truth", ultimately God, is to be found outside, in the world - or up there, in heaven - or inside, in the psyche or "soul", between the "objective" point of view and the "subjective"; or more objectively stated, whether there can actually be such a thing as an "objective" view in any degree - that is, whether such words have any meaning. In the Zen adage, you are seeking the ox upon which you are riding. Science has in this century discovered that the observer and the observed are equally important, which is the gist of relativity theory; but this is a long way from having percolated through to general thinking and a realisation that all our theories and dogmas are subjective, and it is hard to shake off the extravert prejudice ingrained in our civilisation, and which in its crudest form is materialism or the taking of all sense-perceptions at their face value and as the only value. This is the cult of surfaces, which are taken as the only reality, even when the surfaces can be multiplied and subdivided by dissection and analysis down to atoms, or even waves of energy.

Jung devoted the first and major part of Psychological Types to an historical survey of the extravert-introvert division in philosophy, literature, and the writings of earlier thinkers who have perceived this division and more or less clearly delineated the differences between the two opposing attitudes. The conflict is between the consciousness of objects in the outer world and of ideas within, or universals; and over whether the latter have any reality. "As regards universals or generic concepts, the real question is whether they are substantial or merely intellectual" (Porphyry). 1 The latter position was in scholastic thought labelled nominalism, a sceptical attitude designating ideas as "mere names"; while regarding abstract or generic concepts as real or substantial was called realism. In terms of later philosophy "realism" came to have the reverse meaning and to stand for the sceptical attitude, taking for real only the objects of sense-perception in the material world, and thus to equate with materialism; while the other polarity, of emphasis on ideas and the inner world was called "idealism". The latter was represented notably by the German "idealist" philosophers, Kant, Schelling, Fichte, Schlegel; the former most conspicuously by the French and English-Scottish schools, the Encyclopaedists and Locke, Hume and the later materialists.

The introverted attitude perceives the similarities of things, and thus forms concepts, while the extravert is fascinated more by their differences and diversity. The first abstracts from the object, the second empathises into the object. The twin fountain-heads of these seemingly irreconcilable currents of thought are Plato and Aristotle, who like the original Gemini Twins represent the sense of the divine and of the mortal, the inner reality and the outer, or the priority of pure ideas or of the phenomenal world. This is a difference in orientation of thinking, as indicated by the air sign Gemini and its ruler Mercury or Hermes, one of whose functions is as psychopomp, to mediate between the conscious world and the collective unconscious, the outside world and the world of the archetypes. The development of conscious thinking has been the main emphasis of the second half of the Piscean Age, or Western Culture, and the essential duality or polarisation of consciousness is brought to an extreme both in the double sign of Pisces and the Virgo-Pisces axis - in the contemporary world to the point of schizophrenia.

Analytical thinking, of Mercury and Virgo, applied to the material world and the manipulation of matter, has attained to an overwhelming and geometrically accelerating development during the second half of the Piscean age, accompanied by the virtual atrophying of the inner spiritual faculties of the mass of humanity. Thus, the balance is weighted right down at this end of the axis. As Pisces represents the unconscious, as a water sign, and feeling, specifically the religious and devotional feeling of Neptune, the age started with Christianity and the religion of love, in the sign of the exaltation of Venus. But the message of Christianity is also the development of the individual Self, from the ocean of the unconscious, represented by the fish symbol. The danger of individual consciousness is the identification of the Self with the conscious and separative ego (inflation), when the balance tips over to the opposite polarity, as we have it now. It is worth noting that one of the rulers of Pisces is Jupiter, a negative meaning of which is inflation.

The symbolism of the two fishes and Christianity has been developed admirably by Jung in Aion. One fish in the constellation is vertical, and the other horizontal, forming a cross, symbolising Christianity no less than matter; the mythos of the incarnation, of the descent of the spirit into matter. The cross within the circle is the glyph for the Earth, and Saturn, whose number is four, is the principle of incarnation. In this stage of planetary development, in occult teaching the fourth of the seven planetary "rounds", or the bottom of the involutionary curve, we have reached the greatest density, the maximum identification with matter; in Hindu esoteric teaching called the Kali Yuga, or Dark Age, lasting perhaps 5,000 years, and ending around the turn of the 19th century, when a re-ascent should have begun to a higher level of awareness.

Astrologically the sign Pisces has two aspects, and is "ruled" by both Neptune and Jupiter, two different, though related principles. Neptune, or Poseidon, as god of the oceans, whose palace is under the sea, represents the unconscious, and a different reality from that of the surface material world. It is the principle that dissolves substance or solidity, outlines and definitions, that leads to the higher feeling world in a cosmic or spiritual dimension, the principle of mysticism and devotional religion; or, from the material point of view, to mere dissolution, fog, or evaporation. Thus in a sense Neptune does away with space, and time as well, in as much as it is outside the realm of polarity (Saturn). If time is a barrier, Neptune transcends time, or goes through this barrier. Jupiter however, is the space god, within the orbit of Saturn - that is within the conscious material world, and is the principle of expansion in space, growth and inclusiveness, up to the limits of Saturn, if ultimately pointing to the beyond in the glyph of its primary sign Sagittarius ( ). Neptune can be thought of as associated with the first half of the Piscean Age, the vertical fish, and the spiritual aspiration of Christianity and Gothic art; Jupiter with the horizontal fish and the second half - in Jung's view the age of the antichrist, or the shadow. The shadow is the fourth component required for wholeness and incarnation into matter, and missing in the Christian Trinity. In Answer to Job he quotes Revelation 20.3 (AV) that Satan (another form of Saturn) is to be locked up for a thousand years, during which Christ shall reign, but after that the devil is to be let loose, presumably an enantiodromia, a reversal of polarity, for the second millenium. The vertical fish is also depth or going through levels, while the horizontal fish is space, and expansion over the surface. The second half of the age has witnessed an unprecedented expansion over the surface of the earth, and now, in this last century, into extraterrestrial space, both in thought and activity; navigating the oceans geographically, and the ocean of space mathematically. Thought in the same manner has spread horizontally over the surface of things ("facts"), at the expense of depth, multiplicity at the expense of unity, reaching the nadir of superficiality in the philosophy of materialism and positivism, the worship of the perceptible world and the outside. Thus our second millenium is overwhelmingly extravert in its orientation and values.

This great historical change was made manifest in the "Renaissance", a blossoming of outer culture in Italy, partly inspired by the forms and styles of Greco-Roman culture, quite alien to the spirit of Gothic culture. These centuries, from the eleventh to the sixteenth, saw the full flowering and high summer of European Culture (its "classical" period - Spengler), which in many ways found its most favourable environment in Italy. At the same time it was here that the influence of Greco-Roman forms was closest and most obvious. With the growing wealth and leisure of successful commerce in the Italian city-states, and its accompanying urbanity and humanism, went the rediscovery, translation and revival of Greek and Latin literature and thought. In this sense alone was there in this period a Re-naissance, and with this influence, centred in Italy, we enter upon the second half of the Piscean Age. However, "Musical composition down to the year 1500 was chiefly in the hands of the Flemish School" (Burckhardt) - music being the art most connected with time and the inner world. This difference in orientation is also strongly marked between the Northern schools of painting and those of Renaissance Italy, in style, subject matter - especially landscape, embodying the far view and distances, a Promethean or "idealist" orientation - and most particularly in the use and inner understanding of colour, something deeply connected with Neptune and the first fish.

The eventual blend of Gothic and Renaissance resulted in the style of the Baroque, which became dominant in seventeenth century Europe. To appreciate the extravert character and essence of Greco-Roman culture one has only to pass from the Egyptian section in the British Museum to the adjoining Greek section. From a culture focused on the beyond, on another reality than the material - the statues and figures gaze with one accord into another world - we come abruptly to an emphasis everywhere on the surface of things and the physical world. It is in a sense to pass from a dimmer light into the clear light of consciousness, and we can reflect on the Greek predilection for the foreground, as Spengler pointed out - dimness, or distance in time or space was antipathetical to the Greeks to the point of heresy, and the dominant emphasis in architecture is on the horizontal line. The development by the Greeks of rational philosophy is undoubtedly a concomitant of this orientation towards consciousness and the immediate present. Western or Christian Culture is again in fundamental contrast, its essence expressed in the Gothic cathedrals, so overwhelmingly vertical that it is hard to find any horizontal lines; and characterised by the dimly lit interiors, with stained glass windows, reaching up into distant heights and intersecting vaults, corresponding closely to the interweaving voices of polyphonic music. The Greco-Roman culture was a phenomenon of the age of Aries, the Egyptian of Taurus, and adjacent signs, as much as their cultures, are in sharp contrast to one another - a demonstration of the principle of discontinuity in nature.

The double nature of our sign Pisces comes out not only in the contrast between the devotional aspect of the Christian religion, aspiring to God like the Gothic spires, and the expansive, Jupiterian second fish, but in the dualism of spirit and matter inherent in Christian theology itself. This dualism probably made inevitable the reversal of polarity into the opposite and earth sign Virgo. Our Virgoan analytical thinking has been preoccupied with the diversity and details of the phenomenal world at the expense of the unifying and over-all or synthetic view. The philosophy of unity or wholeness is characteristic of all ancient and intuitive world views, and of the Pythagorean, Neo-Platonic and Hermetic currents surviving underground in post-Renaissance Europe. It is significant that Christian Scholastic philosophy, in line with the Renaissance, took Aristotle as its model, just as did the developing scientific thinking and rationalism, orientated towards concretism and the methodical and rational analysis of the outer and material world.

The opposite polarity in thinking gives priority to the inner world as the primary or superior reality, and is based not upon sensation but upon intuition. Throughout history we find these two opposing viewpoints in philosophy, as though modelled on the parliamentary system, and they regularly manifest in the form of paired opposites, as in the case of Plato and Aristotle. Thus we have Descartes and Spinoza; the dualism between mind and matter of Descartes leads to materialism and the main-line development of Western thought, while for Spinoza mind and matter are "two attributes of the single substance" - corresponding to the principle of "Mind only" of Buddhist philosophy. For him Aristotelian logic must be discarded; while the true idea of a single comprehensive system is revealed only in intuitive knowledge. The degree of adequacy or truth of ideas depends ultimately on the degree of comprehensiveness of the logical system of which they can be shown to be a part. Moreover: "He who has a true idea knows that he has a true idea and cannot doubt the truth of the thing perceived". Spinoza was an intuitive type, with Sun in Sagittarius and Mercury ahead of the Sun, while Descartes, with Sun in Aries, and therefore also an intuitive, of a different quality, had Mercury eighteen and a half degrees behind the Sun.

The unitive world view was naturally that of Hermetic philosophers and counter-culture figures such as Paracelsus (introvert Capricorn). Unity is pagan, inherent in "that religious feeling for nature, so alien to Christianity".2 Nature "strives not for isolation but for union"; whereas the Christian era is represented by the dual sign of the fishes. "The light from above" divides the opposites. The dualism of mind and matter became the dominant schism of the later era, severing all relationship between the ego and the outside world, between subject and object, and simultaneously between the ego and the inside, between conscious and unconscious.3 The ego became isolated as surface-consciousness, in opposition to "Nature", or the outside world, one could say in opposition to God. Analytical attention was focused exclusively on this alien outside in the extravert manner, on the world of the senses (Virgo as an earth sign, of sense-perception). What in Buddhism is called Maya, illusion, came to have an absolute and sole validity, as even mind was not granted any reality independent of matter except in a provisional sense and as some kind of accident or quirk of statistics.
 
 

We have been considering the introvert-extravert orientation in the context of history and philosophy, and of the Piscean Age, of the two fishes of the constellation itself, and of the Pisces-Virgo polarity. The centrifugal movement from unity to diversity is the history of creation, and also of the development of consciousness, of which discrimination and the confrontation of the opposites is a condition. The evolution of individual consciousness and intellectual discrimination has been the task of the age, but we have eventually lost sight of the centre and become scattered and divided, and halluci