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Once you have learned the glyphs, planets, and house meanings, you are almost able to read a chart.
Slideshare uses cookies to improve functionality and performance, and to provide you with relevant advertising. Clipping is a handy way to collect and organize the most important slides from a presentation. Like the field of new religious movements (NRMs), mainstream academic studies of astrology are a comparatively recent development.
As a system of divination based on the positions of the sun, moon, planets, and stars, astrology finds its origins in ancient Mesopotamia and Egypt. It is in fact precisely through the advent of the empirical sciences that astrology has come to receive increased criticism and skeptical attack.
If science tends to condemn the a priori as superstition—especially when it appears unsupported by empirical observation, what becomes of interest to the sociologist is the very persistence of belief that appears to fly in the face of contemporary and demonstrable aspects of rationalism.
But if astrology must face antagonism from the preserve of canonical science, it must also deal with the antipathy engendered from traditional mainstream western religions.
In the United States, a major development has been the Seattle-based establishment of the Kepler College of Astrology and the Liberal Arts. In Spain, at the Universidad de Zaragoza, headed by Professor Jesus Navarro Artigas of the Departmento Ingenieria Electronica y Comunicaciones, a research project has been launched in collaboration with the departments of philosophy and of history and art that concerns the interdisciplinary character of the history of astrology.
One problem for all modern researchers into cultural astronomy and astrology in particular is that they are confronted with few predecessors and accredited works on which to develop their own projects.
At best, apart from the attempts to prove or disprove stellar-based divination, astrological studies to date are chiefly historical and follow the lead of the 1899 pioneering work of Richard Allen's 1963 Star-Names and Their Meanings. For a sociological rather than historical investigation of astrology, a leading contemporary effort is represented in the research being undertaken by Bath Spa University College's Nicholas Campion under the auspices of its Department for the Study of Religions.
This historical perspective, however, extends as well into the development of newspaper and magazine astrological columns—including the development and history of popular astrology prior to 1930 in almanacs and birthday books. In what may prove to be the most comprehensive study to date into the nature of astrological belief, Campion's research is particularly significant.
While Campion has joined the teaching staff of the SCSCAA, his colleague Patrick Curry at the Centre is involved with developing a coherent and rigorous understanding of the theory and practice of astrology from its beginnings to modern times.
Most other research projects into astrology explore particular aspects that may be seen as attempts to validate the discipline. Another RGCSA project is that of Pat Harris who is exploring the success and failure of fertility treatments in connection with planetary transits (specifically Jupiter and Saturn) to significant positions in the recipients' natal charts. The relationship between astrology and science conforms in general to that between religion and science. While the scientific study of NRMs has developed for approximately 40 years, the university focus on astrology as a behavioral phenomenon developed only in the 1990s.
During the days of imperial Rome, this astral method of divining flourished intermittently. In the 17 th century, William Lilly demarcated the ritual circle used in magical invocation for the confinement of conjured demons with astrological symbols, here being regarded in themselves as conveyors of supernatural power. The early presentations quickly appealed to a receptive public sentiment, and the horoscope column has become a regular aspect of tabloids and syndicated newspapers ever since. These include short-term research fellowships (of one to three months) into any pre-1700 aspect of the history of astrology or cultural astronomy at the University of London's Warburg Institute.
The former, under the auspices of the Social Work Studies Department, concentrates on social science research and is establishing a database on research into astrology (for example, the use of astrology in counseling).
First is the study of history and the history of science—especially in considering the central role astrology has played in the history of culture and the development of scientific thought.
Most effort in the field of astrological research has been toward attempting to prove or disprove astrology as a science. What he has produced is a pan-cultural decipherment of historical traditions and ancient astronomical understandings. In his investigation into prophecy, cosmology, and the New Age movement, Campion is implicitly questioning whether astrology is a belief or belief system. He considers faith itself to be the overarching problem that unites both the extent and nature of belief in astrology, and he argues that contemporary astrological belief is typically presented as a problematic historical issue: in historical terms, how could anyone believe in such superstition in an age of reason?
In developing an understanding of the nature of astrology, he must examine its historical relationship with religion— including the origins of Christianity and astrology's conflict and accommodation with it. With the development of sun-sign astrology by Alan Leo—culminating in the horoscope column of popular post-1930 astrology—Campion is above all interested in the vernacular vocabulary that has developed as part of this process. His fieldwork requires in-depth interviews and indicative questionnaires with professional astrologers themselves—such as those he conducted during the Astrological Association gathering in Orlando, Florida, July 18-26, 2002. He wishes to determine what is astrology and whether there is one astrology or several different astrologies. Curry advances to his subject from the perspective of the cultural history of ideas, but in keeping with his non-reductive approach he incorporates the subject's social, political, and material dimensions as well.

Brady's research paper published in Correlation (July 2002) explores these types of relationships, and her results indicate that the astrological concepts of old rulership seem to be more influential than new rulerships when establishing a correlation between the charts of parents and their children. In particular, there has appeared to be a sort of religio-cultural war between scientists and astrologers with unsophisticated passions clouding objective judgment on both sides. For instance, Seymour's physical mechanism model for astrological influence is one such effort (Seymour 1992).
The reflection of this novel innovation is that there are few published works that approach the subject from a detached and sophisticated perspective. In Germany, poet Johann Wolfgang von Goethe, building upon the Faustian legends, depicted his hero as an astrologer as well as a sorcerer. One question contemporary researchers must invariably consider is why do people continue to resort to a form of divination that is not sanctioned by the ecclesiastical authorities.
The first section is concerned with exploring such concepts as knowledge, myth, and divination. The latter, an outgrowth of BSUC's Department for the Study of Religions, has its own premises at the college's Newton Park campus to promote the academic study of astrology and its practice and pursue research, scholarship, and teaching on the relationship between cosmological, astronomical and astrological beliefs, myths and theories in past and contemporary society, politics, religion, and the arts.
Secondly, there is a concern with archeology or archeoastronomy and how understanding of planetary and stellar systems and their symbolisms has been integral in the construction of ancient ritualistic centers. A more contemporary contribution along similar lines is Bernadette Brady's 1998 Book of Fixed Stars. More specifically, he wishes to determine whether astrology is a New Age belief and as such whether it is incompatible with more orthodox religious belief— namely, with mainstream Christianity. Campion recognizes, accordingly, that trust in astrology threatens both scientific skeptics and religious evangelicals.
Campion traces contemporary astrology from the 1890s, and he is particularly concerned with the development of its esoteric and psychological schools of thought. In this light he must determine the extent of readership, the role of horoscope columns in the media, and astrologers' attitudes toward these columns. On the popular front, by contrast, Campion is relying on distributing questionnaires to sample groups to determine the extent of belief in astrology. Specifically, what does astrology offer and what does this offering tell about astrology itself? He is particularly concerned with the Weberian thesis concerning disenchantment and the dynamics of reenchantment in which astrology might be playing a role. All the same, these investigations often retain social science dimensions nonetheless— especially those that are currently underway in consultation with the RGCSA. She is exploring the possibility entertained by such psychologists as Hans Eysenck, Carl Jung, and Alan Smithers that astrological correlates can be used as predictors of personal functioning, and in particular Harris is continuing the research into statistically significant connections suggested by Jackson (1986) and Millard (1993).
As Victor Mansfield put it, "Unfortunately, the discussion of astrology, both by scientists who criticize it and those who uphold it, is extraordinarily strident, passionate, and often filled with outrageous statements. In this case, however, the model is primarily speculative rather than a truly quantitative physical explanation.
A sociology of astrology becomes a study of both a subculture and society-at-large in how it accommodates or reacts to the subculture. The aspects that I use most are in the chart below and are based on the division of the 360 degree circle by the number in the NUMBER column.Other Astrologers use different aspects according to their personal experience and knowledge. A TALENT in the ARTS (acting, dancing, art, music, writing, etc)Grand Sextile =Three oppositions and six sextiles. The sponsorship efforts of the British-based Sophia Trust is one attempt to remedy this situation and encourage production from within a range of critical inquiries such as sociological studies of popular belief in astrology. One notable factor in the standardization of stellar divination and personality types classified according to the constellations of the zodiac has been the influence of the theosophist Alan Leo (William Fred erick Allen, 1860-1917). Sociologically, this opens up to the wider question of dissent and change that occurs within religion and the shifting boundaries in establishing legitimacy and permissible determination.
The second section is attempting to classify the various astrological schools and tendencies that have emerged in the West since the Age of Enlightenment. These are part of the mysticism and religious experience program and are divided between undergraduate coursework and the postgraduate M.A. There has been correspondingly little in the way of cultural and social analysis of the phenomenon itself as it affects or is used by people themselves—whether individually or collectively. The overall import of Campion's exploration into conviction concerns the religious aspects of astrology. His exploration further extends into examining the reasons given for astrological belief in religious, sociological, psychological, and scientific literature. Here again he is conducting in-depth interviews of people who read horoscope columns and those who are clients of professional astrologers. Further, does astrology conform to any definitions of religion, and could it be defined as a vernacular form of religion?
However, she claims that the most interesting result in the entire project is the ancient Greek disused technique called the Noddings of the Moon.

In psychological terms, Greene and Sasportas (1987) argue that Saturn is traditionally associated with states of anxiety, while Valentine (1991) identifies Jupiter more or less as Saturn's positive counterpart representing optimism and confidence.
There is little dispassionate discussion of the issues and much poor scholarship on both sides" (Mansfield, 1997). It is not supported by the acausal, nonlocal, and participatory character of the contemporary quantum mechanical view of nature. Its popularity in the fourteenth century French court gave it a fashionable appeal that encouraged its acceptance in England. Although there are no formal methodological courses, Kepler students are nevertheless encouraged to undertake their own research.
The third section endeavors to develop a sociology of knowledge in which scientific and astrological paradigms are compared and the study of their mutual interaction is undertaken. Both modules begin with astrology as a divinatory practice in ancient, classical, Renaissance, and modern times.
An example of the use of astrology affecting an entire group would be, among others, the postponing of the date for independence by the Republic of India for a more auspicious moment in which to launch the new nation.
He is here less interested in the nature of astrology per se but rather in the external and internal perceptions of whether it is a religion.
However, his focus on New Age spirituality must address whether astrology is itself to be considered a New Age discipline.
Campion also wishes to explore and determine the broader significances for the study of contemporary religion: expressly, sociology's secularization issue, namely, the role of belief in astrology as a possible factor in the decline of church attendance.
Brady's current research project investigates the horoscope correlations between parents and their children. The second phase is planned through the Fertility Unit of the Homerton NHS Hospital in London to test that such psychological factors as anxiety and depression (also using the Problems Relating to Infertility Questionnaire, the Spielberger Trait Anxiety Measure, the Beck Depression Inventory II, etc.) will not predict success or failure in IVF treatments. In such efforts as the Sophia Project, the Research Group for the Critical Study of Astrology and the Sophia Centre for the Study of Cultural Astronomy and Astrology, there are concerted attempts to remedy the lacunae of proper scholarship in research into astrological and related studies.
Instead, this last presupposes a unified view of the world as well as an acausal interconnectedness that is more supportive of astrology's fundamental assumption of personal and collective relationship to the cosmos. It is important to read various authors for their opinions and choose what makes sense to you.
In the course of the 20th century, through its links with theosophy, astrology became the lingua franca of the 1960s counterculture as well as many of the New Age movements that have descended from it. Enneads, Plotinus agued that the stars are signifiers or symbols of events rather than causes. For the University of Zaragoza, this project represents the first step of an innovative venture.
Its third focus is anthropological and involves the role of astrological belief in modern cultures and social systems. Ultimately, the Campion study, by investigating the nature of "belief in society as a whole, aims to elucidate what the study of astrology and its belief might tell about humans and their psychological propensities at large.
She has had informal discussions with RGCSA's Chris Bagley concerning the investigation, her statistics, and the use of Jigsaw, a software application design for research into astrology that Brady coauthored in the mid-1990s with Esoteric Technologies in Adelaide, South Australia. Nevertheless, the data can also be examined via sorting by the gender of the child, as well as order of birth.
The Problems Relating to Infertility and the Pregnancy and Birth Experiences Questionnaires include sections on astrology, birth data, and the subjects' knowledge of astrology.
Current chaos or complexity theory, in fact, suggests that the universe is more nonlinear than linear. For New Age spirituality, use of the astronomical phenomenon of the precession of the equinoxes has become the seminal framework within which the New Age of Aquarius has been heralded.
A fourth interest along the lines of Tyson's pursuit (1982; 1984) is described as sociological and seeks, among other things, to understand the persistence of attention to horoscopes in a scientific age. Brady has found that the emerging patterns reveal a greater frequency of correlations in the charts of the first-born child than those born later.
While this detection of the planet's gyroscopic motion that makes the zodiac appear from the perspective of the earth to advance incrementally is an astronomical understanding, its cultural familiarity and historical interpretation have been fostered chiefly by the legacy of astrology rather than through the findings of empirical science. Brady's research is a rare attempt to investigate ancient astrological claims employing modern methods. In the meantime, academically sponsored sociological research into cultural astrology occurs only on an ad hoc basis across the nation. Another interest is in understanding the astrological community itself from a sociological perspective. And lastly, the RGCSA seeks to investigate both rigorously and skeptically the astrological, astronomical and biological interconnections, if any, between season-of-birth, on the one hand, and personality, career, and personal problems, on the other.

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