WHAT INDIAN ASTROLOGY CAN TEACH US

Conference held at the 'Astrological Center' in Bologna by Enzo Barillà on the 17th
December 1994 - Published in the magazine 'Ricerca '90' issues 23 and 24; in the magazine 'Klaros' issue 1 -
2 - June-December 1995.

What Indian astrology can teach us is the topic of the conference that I am very pleased
to submit to you.
In my intentions, it also represents a tribute to the genius of Carl Gustav Jung, who in 1939
he wrote a short essay titled "What India Can Teach Us".
He concluded his writing like this: "I think that a trip to India, if you can afford it,"
overall the most uplifting thing and, from a psychological point of view, the most advisable, also
it may cause you considerable headaches.
A piece of advice from Jung is always worth listening to, and limiting myself to astrology,
I will try to take you on a journey into the world of Vedic astrology.
I used the term 'Vedic astrology' because we find its origins in the VEDAS (Frawley, p.
40). Here we read astronomical references that take us back to 6000 BC. Other terms
to indicate Vedic astrology are: Hindu astrology, named after the homonymous culture and religion, and
Jyotish, a Sanskrit term that means 'science of light'
It must be said at once that there are profound differences between the Hindu system and the Western one.
These can be summarized as:

difference in cultural attitude

2) zodiac difference
3) difference in interpretative technique (number and meaning of the planets, use of asterisms, use of
diverse horoscope cards, forecasting systems

DIFFERENCE IN ATTITUDE

In India, the astrologer is consulted to provide answers to questions of a purely personal nature.
practical matters concerning, for example, how many children will be born, whether they will be boys or girls, and when they will be.
conceived. One expects to know the probabilities of success in life, whether the marriage will be happy, if
One will live a long life if they buy houses and land. They want to know which profession to undertake.
and so on.
One is little interested in their own personality, psychology, and inner motivations.
49)
Hindu astrology is closely linked to the law of Karma, which assumes the cycle of
rebirth. According to this conception, man must suffer the consequences of his own actions,
even if there is freedom to act or not to act. One cannot escape the consequences, but with practice
From free will, one can guide their future and create their own destiny. Astrology
It would then reveal what the results are of the actions we do not remember because they were committed in past lives.
previous. (Raman, Planetary influences, p. 25)
The planets therefore indicate the results of previous Karma, but without anything being present.
preset regarding the effects of the new Karma that is created by daily actions.
According to VARAHAMIHIRA (6th-century astrologer-astronomer), the astrologer must
possess the following virtues: "must be clean, efficient, brave, eloquent, brilliant,
knowledgeable of the time and place, sincere, not shy in public, not to be overshadowed by colleagues
expert, free from vices, well-versed in the art of celebrating both preventive and therapeutic rituals,
as in the art of magic and baths, devoted to the gods ........
Above all, the Indian astrologer is aware of studying and practicing a sacred science!
 Prof. Ramakrishna Bhat, head of the Sanskrit department at Hindu College
of the University of New Delhi, wrote: 'In ancient India, astrologers were held in great
consideration, since they combined a scientific mindset with a spiritual attitude
towards life; they led a pure existence according to high moral principles.
They practiced this discipline not to amass wealth, but to offer guidance to those in need.
to the afflicted. They aimed to eliminate the causes of people's suffering and to direct their
lies about Dharma and God. This is why an attitude is expected from astrology scholars
reverential. Readers will remember what the Lord says towards the end of the Gita: 'This
teaching should not be given to one who does not do penance, is not devout, does not have
interest and to those who hate me." This can also be extended to astrology. Starting this study, I
should invoke the blessing of the Sun upon the teacher and the student so that it gives us a clear
intellect, a heart full of understanding and pure thoughts. May we be allowed to rejoice in the Light
Merciful of that Supreme Brightness! (Fundamentals of Astrology, pp. 1-2)
I would like to clarify that this quotation is taken from a book printed in 1992 and is still in circulation.
trade.

The Twelve Zodiac Signs

Many of you certainly know what the zodiac is. I apologize if I will repeat things that are well
note for the benefit of those approaching these topics.
The term zodiac refers to that circular band that extends 8°-9° north and south of the ecliptic.
of the annual path of the Sun on the celestial sphere as seen from Earth). The zodiac is therefore
a circular band about 17° wide within which the Sun and the planets are always found, with
the exception of Pluto.
The plane of the ecliptic is inclined relative to that of the celestial equator and forms an angle of about
23.5° (obliquity of the ecliptic). This is the maximum distance from the equator that the Sun reaches in
days of the solstices.
Ecliptic and equator intersect at two points: one of these is called 'zero point' or 'point'
gamma" or "vernal point" or "first point of Aries." This point is used by astronomers to the
calculation of celestial longitude. This is understood as the angular distance, measured along the ecliptic,
between the plane where the celestial object is found and the first point of Aries.
The zodiac belt is divided into twelve equal parts of 30° each that represent the twelve
zodiac signs. The position of the stars in this belt is calculated from the vernal point and is
expressed in degrees of celestial longitude.
The start of the tropical zodiac is always identical to the point of the vernal equinox, that is
point where the Sun is located on the first day of spring. Therefore, ignore the group of stars
(constellation) visible at sunrise on the day of the equinox itself.
The tropical zodiac is not based on fixed stars (or constellations), but rather on how it is oriented.
Earth in relation to the Sun so that the equinoxes and solstices mark the beginning of the seasons. At the time
Hipparchus (130 BC), the Sun appeared at the spring equinox at the beginning of a group of stars.
which formed the constellation of Aries, with an overlapping of the sign and the constellation
of Aries. Today, however, due to the shift of 50'' per year (1° every 72 years), the point
The equinox has retrogressed about 27° in 20 centuries. Thus, the spring equinox (point
It occurs at the beginning of the constellation of Pisces and tends to move to the first
stars of the end of that constellation of Aquarius. (A. Barbault, The precession of the
equinoxes and Astrology, Ric. '90 no. 14)
The tropical zodiac is therefore linked to the points of the equinoxes and solstices, and is insensitive to
precessional motor.
A few words on the precession of the equinoxes.
If we extend the axis of the Earth's rotation to the celestial sphere, we can see that the North Pole
Celeste is going to fall near a star belonging to Ursa Minor, called the North Star.
the rotation of the earth around its axis does not maintain absolute parallelism
(this is due to the combined attraction that the Sun and Moon exert on the equatorial bulge) but
but it slowly moves tracing a cone with a 47° opening, the celestial pole moves with it
Return among the stars. Around 7000, Alderamin (Alpha Cephei) will become the North Star, and around the
14000 will become Vega (Alpha Lyrae). The duration of this precession motion is about 26,000.
years.
Hindu astrology considers precession in calculations related to planetary longitudes. It uses
a zodiac divided into twelve sectors of 30° each, generally coinciding with the
constellations of the fixed stars, although they extend between 19° (Libra) and 41° (Pisces).
The starting point of the sidereal zodiac corresponds to the gamma point of the epoch in which they have
overlapping the sign and the constellation of Aries. It is not known on which precise date this is
event occurred and opinions on it differ considerably. It actually ranges from 76 BC (P.E.A.
Gillet) to 397 A.D. (B. V. Raman), passing through 285 A.D. (Cyril Fagan).
To further complicate matters, there is no agreement among the sideralists on what the point is.
constellation of Aries to be taken as a reference. In fact, while it is easily ascertainable in which
Part of the sky falls today at the exact equinoctial point, it is difficult to ascertain what the first point is.
of the constellation Aries. The attribution to the fixed star that the Hindus call is controversial.
Revati; consequently, it varies the historical moment in which the first point of the constellation has
coincided with the vernal point. The 'Ayanamsha' (that is, the difference between the two zodiacs, measured
from the difference between today's point of the spring equinox - currently at the beginning of
constellation of Pisces - and the beginning of the constellation of Aries) therefore varies - for the year 1950 -
from 21°42' calculated by B. V. Raman to 24°02' of Fagan-Bradley.
Most Vedic astrologers, however, are based on the 23°10' calculated for the assignment of
Indian government (N. C. Lahiri Ayanamsha).
To switch from the Western horoscope to the Hindu one, it is therefore sufficient to subtract the ayanamsha;
the new planetary positions and the subject's new ascendant are obtained. I will talk about this more
moving forward. For now, it is enough to note that many will find themselves with a changed zodiac sign: at
for example a Cancer will find itself with Gemini, an Aquarius will discover itself with Capricorn. This may result in
whether welcome or unwelcome, it is good to remember that Vedic astrology does not attribute great importance to
solar signs and especially the interpretative optics are completely different, with the Hindus being more
interested in outlining events and making predictions rather than in drawing psychological profiles.
It should also be remembered that one must never mix the two systems nor judge a
a system using the principles of the other: it would only create confusion.

INTERPRETATIVE DIFFERENCES

The Hindu zodiac is divided into twelve signs (Rasis) exactly like the Western ones.
the lords of the signs are the seven classical planets since Uranus, Neptune and Pluto are not considered
Pluto. The Hindus also attribute great importance to the lunar nodes, RAHU (north node) and
KETU (south node), which however does not rule any sign.
In the zodiac, there are also 27 constellations (Nakshatra) that extend for 13°20' of the arc.
zodiacal. Each constellation is divided into four parts (Pada) of 3°20': thus in each sign
On average, there are two constellations and a quarter in the zodiac. It follows that some
constellations are found entirely in one sign while others occupy it only with certain quarters.
The constellations are governed by the 7 classical planets and by Rahu and Ketu.
The beginning of the first constellation, Ashwini, coincides with the first point of Aries.

Table of constellations and their corresponding governor

1. Aswini - Ketu
Bharani - Venus
 3. Krittika - Sole
4. Rohini- Luna
5. Mrigasira - Mars
6. Aridra - Rahu
7. Punarvasu - Jupiter
8. Pushyami - Saturn
9. Aslesha - Mercury
10. Makha - Ketu
11. Purva Falguni - Venus
12. Uttara Falguni - Sole
13. Until - Moon
14. Chitta - Mars
15. Swati - Rahu
16. Visakha - Jupiter
17. Anuradha - Saturn
18. Jyesta - Mercury
19. Mula - Ketu
20. Purvashada - Venus
21. Uttarashada - Sole
22. Sravana - Moon
23. Dhanishta - Mart
24. Satabhisha - Rahu
25. Purvabhadra - Jupiter
26. Uttarabhadra - Saturn
27. Revati - Mercury

The Nakshatras are primarily used to determine planetary periods according to the
Vimshottari system that considers a cycle of 120 years, regarded by the ancients as the natural duration of
human life.
Each of the seven planets plus the nodes are assigned periods ranging from a minimum of 6 to
a maximum of 20 years. The reasons underlying this division are not known.
storm, while the order of the planets coincides with that of the lordship of the constellations as
above mentioned.

Table of Dasha

Sole - 6 years
Luna - 10 years
Mars - 7 years
Rahu - 18 years
Jupiter - 16 years old
Saturn - 19 years old
Mercury - 17 years old
Ketu - 7 years
Venus - 20 years

Indian astrologers claim that the system of planetary periods is very effective in itself.
to formulate reliable forecasts and therefore does not require further aids such as
transitions or revolutions.
 Each main period (Mahadasha) is subdivided into nine subperiods (Bhukti) that in turn
the returns are divided into nine minor periods (Pratyantardasha), one for each planet including the
branch.
The first sub-period is governed by the same planet that governs the Dasha, the others follow in
usual order.
The Dasha is therefore a period of time during which a subject's life is "affected" or is
"governed" by a particular planet.
The Dasha at birth is determined by considering the constellation (Nakshatra) occupied by the moon.
radical; this constellation is called Janma Nakshatra or birth constellation. For
To calculate the residual period of the birth Dasha, specific tables are used.
The subsequent periods follow the order already described, so if, for example, the Moon at birth is
find in the Nakshatra Poorvashada, we know that the Dasha at birth is governed by Venus, at
the term from which the Sun Dasha begins and will last for 6 years, followed by that of the Moon for 10
years and so on.
Before proceeding further in the examination of the predictive system called Vimshottari, it is
It is appropriate to address the basic concepts of Vedic astrology.
First of all, it is important to note the graphic form of the Hindu horoscope: it is square and the signs
Zodiac signs are always in the same place. What varies is the box occupied by the ascendant.
marked by a diagonal line. Furthermore, the houses are arranged in a clockwise direction,
contrary to what happens in the Western scheme.
The system of houses, then, is very simple. The house that hosts the ascendant is obviously
considering the first house while the subsequent ones follow in a clockwise order of the signs. For
for example, if the ascendant is 10° Taurus, the second house will coincide with the entire sign of Gemini,
third with the entire sign of Cancer and so on. A planet located at 1° in Cancer will therefore be found in
third house, as well as the planet placed at 29°.
Hindus do not limit themselves to tracing only the theme of birth. According to the father of astrology
Vedic, the mythical Parasara, it is necessary to consider sixteen divisional charts or Shodasavargas. Some
Western astrology has started to trace the so-called harmonics, but these are obtained
simply by multiplying the planetary longitude by the number of the searched harmonic;
Vedic astrology overlooks the longitudinal degree of the planet, focusing only on its presence in the
mark. For example, if one wants to obtain the ninth Vedic harmonic (Navamsha), each mark is
divided into nine parts of 3°20' each according to the following table:

0°00' - 3°20' The Navamsha

3°20' - 6°40' =
6°40' - 10°00' = III
10°00' - 13°20' IV
13°20' - 16°40' =V "
16°40' - 20°00' VI
20°00' - 23°20' VII
23°20' - 26°40' VIII
26°40' - 30°00' IX

Thus, for example, if Saturn in the Rasi is at 19°57' in Gemini, it is located in the sixth Navamsha.
Since Gemini is an air sign, we must count six signs in an hourly sign starting from the
Libra, thus obtaining a new placement in Pisces. The same procedure will be followed for all.
the other planets and the ascendant, being careful to start the count of the signs, always in a clockwise direction
time, starting from the cardinal sign.
If a planet is in exaltation or in its own house in many divisional charts, it is
it is considered particularly powerful and meaningful, while it will lose strength if it is recurring in the signs of
fall or in enemy signs.
 According to Prof. Bangalore Venkata Raman (Hindu astrology and the West, p. 300) "the Rasi
Kundali is the fundamental chart on which all others are based. It contains all the factors that
will mature over the course of an individual's life. However, it must be divided into other
map in order to obtain a clear view of each of these factors. It often happens that the
important clues judged in the Rasi (or basic horoscope) are modified by the elements found
in the divisional charts. Sometimes events occur that cannot be traced in the base horoscope but whose
clues are potentially present in the divisional cards.
However, all authors agree that it is not possible to overturn the indications.
present in the Rasi. What is found there can be increased or decreased by the divisional charts but
I have changed radically.
Let's examine it briefly.

1. Rasi. It's the basic card.

2. Hour. Indicates wealth.
3. Drekkana. Indicates brothers, sisters, family ties.
4. Fourth part. Indicates the real estate properties.
5. Panchamsa. Indicates the inclinations and spiritual evolution.
6. Shashtamsa. Indicates health and hereditary diseases.
7. Saptamsa. Indicate the children.
8. Ashtamsa. Indicates longevity.
9. Navamsha. It is the most important and can be used, along with the Rasi, to investigate everything.
the aspects of the subject's life. The main function would be to evaluate life
marital status of the natal chart and to provide information about the spouse. If a planet is strong in both the natal chart
that in the Navamsha, it will certainly give good results. If it is strong in the Rasi and weak in the Navamsha, the
results will be less positive. A planet that is in the same zodiac sign both in Rasi and
in the Navamsha it is found in the condition of Vargottama and is considered particularly
significant, for better or for worse.
10. Dasamsa. Indicates the profession or vocation.
11. Ekadamsa. Indicates legacies, inheritance and sudden income derived from speculation and gambling
of gambling.
12. Dwadasamsa. It indicates the parents but not only. From his examination, the Hindus derive
information about the previous incarnation.
The remaining divisional cards number 13, 14, 15, and 16 are generally overlooked by astrologers.

It is necessary to emphasize that the Varga are extremely influenced by waste - even very
small - at the exact time of birth. To remedy this issue James Braha, my teacher
in Jyotish, gives the following suggestion.
Find an event indicated on the divisional card that is not directly indicated in the theme.
Christmas and note whether the phenomenon in question occurred under a Dasa or Bhukti connected
to the appropriate significator of the varga under examination. For example, suppose that Jupiter is in Cancer.
(sign of its exaltation) is the ruler of the tenth house of the dasamsa (chart of the
profession). If the subject has had significant career advancements during the planetary periods -
greater or lesser - of Jupiter and it is not linked in any way to the tenth house of Rasi, it
It must be agreed that the used birth time is very accurate.
East, p. 438
Normally, the locations are interpreted without taking into account the aspects that the planets form.
among them, limiting themselves to examining their position in the signs and their lordship.

THE PLANETS
 Vedic astrology has a very particular way of classifying planets as 'beneficial' or
malefic
First of all, it is necessary to consider their 'nature'.
Jupiter, Venus, the Moon, and Mercury have a natural predisposition to act beneficially,
while Saturn, Rahu, Mars, Ketu, and the Sun are considered naturally harmful.
The Moon, however, if it is waning or close to the Sun, is considered evil in turn.
However, planets must also be evaluated based on their 'earthly state'. This means that a planet
naturally beneficial as Jupiter can become malefic in relation to the house it governs and
Conversely, a naturally malign planet like Saturn can in turn become beneficial.
Obviously, this is in relation to the ascendant sign of the Rasi chart and the nature of the houses on which
I will elaborate later.
An example. Mars becomes very beneficial when the ascendant is Leo, as it rules.
simultaneously the fourth (Scorpio) and the ninth house (Aries), that is an angular house and a trine
(trikona). On the other hand, Jupiter becomes malefic when the ascendant is Taurus, because it governs
simultaneously the eighth house (Sagittarius) and the eleventh house (Pisces), that is, a malefic house (dusthana)
it is a growing house (upachaya).
I will return to the subject when I explain to you the meaning of the houses.
Therefore, to determine whether a planet is benefic or malefic, it is necessary to consider both its "nature".
that the 'earthly state'. One must not overlook the power of the planets (shad bala), friendship
between planets and planetary aspects (drishtis).
Let's now look at the schema of houses, exaltation, fall, and Moolatrikona. The latter term
denotes a particular position of the planets in which they feel particularly comfortable, and
it coincides with some degrees of a domicile, except for the Moon. Hindu astrology does not know
the sign of exile.

Planet Address Exaltation Fall Root Triangle

Sole Lion Aries Balance 00°-20° Leo

Moon Cancer Bull Scorpio 04°-20° Tor
Mars Aries Capricorn Cancer 00°-12° Aries
Scorpio
Mercury Twins Virgin Fish 16°-20° See
Virgin
Jupiter Sagittarius Cancer Capricorn 00°-10° Sagittarius
Fish
Venus Bull Fish Virgin 00°-15° Bill
Balance
Saturn Capricorn Scale Aries 00°-20° Acq
Aquarius
Rahu Bull
(Gemini/Virgo) * according to some
Ketu Scorpion
(Gemini/Virgo) * according to some

Vedic astrology also recognizes a specific point of exaltation, the point where the planets are
particularly powerful.
They are: Sun - 10° Aries, Moon - 3° Taurus, Mars - 28° Capricorn, Mercury - 15° Virgo, Jupiter
- 5° Cancer, Venus - 27° Pisces, Saturn - 20° Libra. There is no consensus on views for Rahu and
Ketu.

Relations between planets

 Another peculiarity of Hindu astrology is given by the relationships of friendship or enmity among planets.
Such relationships can be 'permanent' and 'temporary'.

Permanent relationships

Sole: friend of Luna, Mars, Jupiter.

enemy of Venus, Saturn.
Luna: friend of Sole, Mercurio.
enemy of no one.
Mars: friend of Sun, Moon, Jupiter.
enemy of Mercury.
Mercury: friend of Sun, Venus.
enemy of the Moon
Jupiter: friend of Sun, Moon, Mars.
enemy of Mercury, Venus.
Venus: friend of Mercury, Saturn.
enemy of Sun, Moon.
Saturn: friend of Mercury, Venus.
enemy of Sun, Moon, Mars.
Rahu & Ketu: friends of Mercury, Venus, Saturn
enemies of Sun, Moon, Jupiter.
The planets that are neither friends nor enemies to each other are considered neutral.

Temporary Reports

The position of the planets in the houses is examined. Those that are in the second, third,
fourth, tenth, eleventh and twelfth house from the one where a planet is located, (counting it as
the first) are considered temporary friends of that planet.
The planets in the same house and in the fifth, sixth, seventh, eighth, and ninth are considered enemies.
temporary.
By combining both situations, there will be six types of relationships as follows:

Permanent friend + temporary friend = best friend

Permanent friend + temporary enemy = neutral
Permanent neutral + temporary friend = friend
Permanent neutral + temporary enemy = enemy
Permanent enemy + temporary friend = neutral
Permanent enemy + temporary enemy = worst enemy

The relationships of friendship or enmity between planets are useful for determining the effect of aspects and
of planetary periods (Dasa and Bhukti). They are also essential for assessing the effectiveness of the planets
in the boxes.
Let's now talk about the aspects.
Hindu astrology treats aspects in a very different way from Western astrology. Firstly, it
consider that the influence of a planet is always exerted in a clockwise direction; the planets then launch
aspects not only on other planets but also on houses, regardless of whether they are empty. Obviously, the planets
malefics damage houses and planets that receive their rays. The aspects are considered by a
they signal to each other and they are not reciprocal.
 The aspects are full or partial. All planets (including the lunar nodes) make full aspects.
towards the seventh sign from its own. Mars also casts its aspect towards the 4th and 8th signs.
Jupiter also towards the 5th and the 9th and Saturn also towards the 3rd and the 10th sign from its own.
Let’s suppose that, in a Rasi, Jupiter is in Leo and the Moon is in Sagittarius: it will be said that the Moon
receives an aspect from Jupiter, while Jupiter receives no aspect from the Moon. If at that same
Saturn's sign is in Gemini, we will also have the Moon receiving an aspect from Saturn and Saturn.
it is received from the Moon. They form a mutual aspect because they are in the seventh sign of each other
On the other hand, the Moon is harmed by the aspect of Saturn, while Saturn is benefited.
from the lunar aspect. Continuing with the example, Jupiter receives an aspect from Saturn. In the case
of Moon and Saturn, they are said to be in "Sambandha" and therefore are in a particular relationship. There are other
possibilities for which the planets can be in Sambandha. There are no orbits in the calculation of the
aspects, since, as has already been said, they are considered from sign to sign. For the conjunction it is
it is sufficient for two or more planets to be in the same sign.
There are then other peculiarities. If a planet is too close to the Sun, it is said to be 'combust'.
and power loss. There is no agreement in the determination of combustion orbits, which vary
from planet to planet. If two planets are less than 1° apart from each other, they are said to be
they fight a war. The planet with the lowest longitudinal degree wins. For example,
if Mercury is in Pisces at 8°17' and Saturn at 9°01', Mercury wins. This rule does not apply to
Sole (the other planet would be combust) to the Moon, to Rahu and Ketu. The winner is greatly strengthened.
the very weakened loser.
A planet that is located within 1° of the beginning or the end of a sign does not express itself fully and is
considered weak.
Retrograde planets deserve a separate discussion, as they are considered powerful. Mars and Saturn.
retrograde planets lose their harmfulness and typically benefit the house they occupy. Venus,
Jupiter and Mercury retrograde weaken but remain positive.
A very important topic consists of the significators (Karaka). Each planet indeed is
considering the natural significator of the issues concerning the individual houses, so that an astrologer
It will give a definitive judgment on a house only after examining the state of its karaka.
I will take up the topic later.
It is now necessary to briefly address planetary symbolism, which differs somewhat from that.
western.

The Sun (Surya)

The eyes of the Sun have the color of honey. He has a square body. He is pure in behavior, bilious,
"intelligent and has few hairs." (Parashara, 3.23)

It is considered an evil; it is not as important as in Western astrology, but it does take on

particular spiritual characteristics.

The Moon (Chandra)

The Moon has an airy and phlegmatic constitution. It is learned and has a round body. It is beautiful.
It has a honeyed language, it is changeable and very sensual." (Parashara. 3.24)

It is the most important element of the Hindu horoscope along with the ascendant. It governs balance and the
mental pace, overall well-being. The house in which it is located becomes fundamentally important; it is
It is good that it is not isolated, meaning that the zodiac sign that precedes or follows it is occupied.
Waxing or full moon is considered beneficial, while waning or new is malevolent. Astrologers use
to trace beyond the Rasi and the Navamsha, also a third chart where the sign in which the Moon is located is
considered the first home.

Mars (Kuja)
Mars has bloodshot eyes, is fickle, generous, bilious, irascible and has life and the
slender body." (Parashara, 3.25)

It is considered very malevolent. The difference with Western astrology lies in its being
signifier of brothers and sisters as well as real estate properties.

Mercury (Budha)
Mercury has an attractive physique and the ability to use words with many meanings. He likes
joking. The three humors are well mixed in him.

Mercury takes on the qualities of the planets with which it is associated. If it is conjunct with a malefic, the house
The exam will have to be evaluated as containing two malevolent elements. Its basic meanings coincide.
with those of Western astrology.

Jupiter (Guru)
Jupiter has a large body, yellow hair and eyes; he is phlegmatic, intelligent and knowledgeable.
in the sacred scriptures." (Parashara, 3.27)

It is beneficial and helpful, just like in the West. However, in India, it is considered the significator.
the children and from their examination, one can ascertain the number, gender as well as their relationships with the parents.
It also means the husband in the woman's horoscope. It represents good karma.

Venus (Sukra)
Venus is captivating, she has a splendid physique, an excellent temperament, beautiful eyes; she is a poet,
"phlegmatic and airy constitution and has curly hair." (Parashara, 3.28)

It is the significator of matters of the heart and marriage. For the rest, its basic attributions do not
differ from Western ones.

Saturn (Sani)
Saturn is tall and thin, has yellow eyes, is of airy constitution, has large teeth, is sluggish, and lame.
"and he has thick and coarse hair." (Parashara, 3.29)

It is the most feared of the planets, destroying or damaging the other planets it comes into aspect with. The
Indians attribute to him bad Karma and a tough fate. His positive side is represented by the
ascetic qualities. It is the signifier of longevity.

Rahu & Ketu

Rahu has the aspect of smoke with a bluish physique. He resides in the forests and is horrible. He is of
Aerial and intelligent constitution. Ketu is similar to Rahu." (Parashara, 3.30)

The ancient Rishis named them "shadow planets" because the lunar nodes have no substance.
Physics. They are considered very maleficent. Astronomically, they indicate the position where the orbit
the lunar intersects the ecliptic. When there is a new moon near a node and the two stars are parallel to
declension
a solar eclipse occurs; when there is a full moon under the same conditions, a lunar eclipse occurs
moon.
Hindus consider them very powerful as the nodes can overshadow the two luminaries: Rahu has the
the power to conquer the Moon and Ketu the Sun. On the other hand, Rahu can bestow power and success,
the fulfillment of earthly desires, but not peace and inner balance. Ketu can grant powers
psychics, wisdom, and enlightenment.
 Maturity of the planets

A feature of Vedic astrology is to consider the year in which each planet reaches maturity,
that is, it fully explains its effects. This occurs not only in the matters indicated by nature
of the planet, but also concerning the issues regulated by the house in which it is located or that
to govern.
Jupiter reaches full maturity in the 16th year, the Sun in the 22nd, the Moon in the 24th, Venus in the 25th.
Mars in the 28th, Mercury in the 32nd, Saturn in the 36th, Rahu in the 42nd and Ketu in the 48th.

THE HOUSES (BHAVA) IN VEDIC ASTROLOGY

The houses hold great significance in Vedic astrology. Just think that the most important elements...
The important aspects of the horoscope are the Ascendant and the lunar sign. The solar sign is attributed little
importance.
There are some classifications of houses that partially coincide with the Western system, in
parts belong to Jyotish.

Kendra: they are the corner houses 1, 4, 7 & 10.

Panapara: these are the succeeding houses 2, 5, 8 & 11.
Apocalypse: they are the crumbling houses 3, 6, 9 & 12.

Particular houses are the Trikona (trines) and the Upachaya (growing houses) and the Dusthana (houses)
malefiche).

Trikona: they are the 1st, 5th & 9th houses. They are considered extremely beneficial. The lords of the trines and the
the planets located there acquire a very positive meaning. Jupiter loves the trines in a way
Particular. House 9 is considered the strongest.

Upachaya: they are the 3rd, 6th, 10th & 11th houses. They are called "growth" houses because the planets that reside in them
They gain strength over time. Malicious deeds are welcome in these houses.
particulars achieve excellent results, while their governors take on a negative coloration. The
10 is considered upachaya but also kendra. The strongest is 11.

Dusthana: they are the 6th, 8th, and 12th houses. They are called malefic houses, and the planets that reside in them are
they weaken and can cause problems. The least problematic is the 6 since also home
increasing.
Speaking of planets, I mentioned that Vedic astrology also considers the 'state
"terrestrial" characteristics of planets in addition to their natural features. Planets, therefore, must be assessed
from the perspective of their nature (natural benefits or harms) and from the perspective of
function exercised in relation to the governed houses (functional beneficial or harmful). The houses
governed depend on the ascendant - and that is why this is so important; in fact, it
It attributes to the planets their functional meaning. An important astrological rule can be deduced from this:
the meaning of the planets depends both on their nature and on the ascendant. Normally the planets that
governed evil houses become evil themselves, the reverse is true for the governors of houses
beneficial. If you remember what I said a little while ago about the trikona houses, upachaya, and dusthana, it is
they can deduce some rules.
The lords of the trines are always considered favorable; the lords of the kendra (excluding the
first house) they are favorable if they are also malefic planets like the Sun, Mars, and Saturn but
they become unfavorable if benefits like Jupiter, Mercury, Venus, and the Moon are present. Essentially, it is turned upside down.
nature of the planets. The lords of the increasing houses (upachaya) 3, 6 & 11 are still negative; the
Gentlemen of 2, 8 & 12 are functionally neutral and yield good results when combined with a benefactor.
David Frawley states (The astrology of the seers, p. 157):

The art of Vedic astrology is mainly centered around the ability to combine the state of
planets - natural and terrestrial - in order to obtain a complete interpretation.

Frawley proposes the following example. It is known that the combination (Yoga) of the lords of 2 and 11
the house is very conducive to enrichment as both houses are linked to profit. It is of
secondary importance whether the planets involved are Jupiter, naturally linked to wealth, or
Saturn, which inherently brings restrictions and poverty. However, the nature of Jupiter increases and strengthens.
the Yoga in question, while Saturn would make its manifestation slower or more difficult,
or it would limit it to real estate properties. In any case, the predominant factor is given by
lordship over the houses.
It should be remembered in this regard that many Yogas are expressed in terms of dominion.
of the houses.
In evaluating the significance of the planets, however, one must not forget that the essential nature of the
the same does not change by virtue of the lordship over the houses; it must therefore be concluded that the benefits
naturally, if they become functional evils, they never completely lose the ability to do good.
The opposite happens for natural curses.
We already know that the Vedic system makes use of the seven classical planets and the lunar nodes, neglecting
so Uranus, Neptune and Pluto.
This means that each planet - with the exception of the luminaries and the lunar nodes - is the
governor of two houses. Since it often happens that one of these is considered malevolent,
What will be the judgment on the "earthly state" of the planet in question? In general, one can
to assert that the overall planetary effect is determined by which of the two houses is stronger or
predominant. It is therefore possible to outline a table that indicates what the benefits and harms are.
functional for each ascendant. There are, of course, differences of opinion among the various authors; from
my part, I report the classification made by B. V. Raman (How to judge a horoscope, Vol. 1,
Neither benefic nor malefic planets are considered neutral.

Benefic Ascendant Very beneficial Malevolent Very evil

Aries Sole Jupiter Saturn Mercury

(Mesha) Mars Venus

Bull Mercury Saturn Jupiter

Taurus Mars Moon
Sole

Twins Venus Jupiter Mars

Gemini Sole

Cancer Jupiter Mars Venus

(Karnataka) Mercury

Lion Sole Mars Mercury

Lion Venus

Virgin Venus Moon

(Daughter) Mars
 Jupiter

Scale Mercury Saturn Moon

(Thula) Venus Sole
Mars (*) Jupiter

Scorpio Jupiter Moon Mercury

Scorpio Sole Venus

Sagittarius Mars Venus

Dhanus Sole Saturn
Mercury

Capricorn Mercury Venus Jupiter Mars

(Makara) Saturn Moon

Aquarius Sole Venus Jupiter

(Aquarius) Mars Moon

Fish Moon Saturn

Meena Mars Sole
Mercury
Venus

(*) is considered weakly beneficial

From the examination of the table, it will be noted that some planets like Mars, Saturn, and Venus govern
simultaneously a kendra and a trikona. And indeed when Cancer is on the ascendant, Mars
it simultaneously governs the 5th and 10th house; when the ascendant is Leo, Mars governs the 4th
and the 9. Saturn, on the other hand, rules the 4 and the 5 when Libra rises on the horizon, it rules the 9 and the 10.
with Taurus. Venus rules the 5th and the 10th in the case of Capricorn and the 4th and 9th in the case of Aquarius.
This condition is considered highly beneficial; the planet in question is called
"Yogakaraka" confers prestige, social status, and economic prosperity.
If, on the other hand, the lords of an angular house and a trine are associated, we will have a Rajayoga.
the better of the two planets will be the one that is not tainted by the dominion of malevolent houses or
from the association with the governor of a wicked house.
There are many Yogas described in the ancient texts of astrology such as the Brihat Parashara Hora.
Sastra, considered somewhat like the 'Bible' of Vedic astrologers.
These combinations concern the most varied sectors of human life: a first great
bipartition divides them into Yoga and Arishta. The former relates to good fortune and success, to
example in society, at work, in the family. The latter refer to misfortunes of every kind,
problems, worries, disturbances such as poor health, financial losses, a quarrelsome wife, a
proletarian degenerate and so on. The Yoga works, so to speak, "alongside" the indications of the horoscope.
of base and in a certain sense overlap with it. It is interesting to note that there are five
yoga, called Mahapurushayoga, connected to the position of the planets (except the luminaries) in house
coinciding angle with the sign of domicile or exaltation. If a person has one of these yogas,
he will be lucky; if two, he will be equivalent to a king; if three, he will be a king himself; if four, he will be a
emperor; if all five, he will be more than an emperor.
 For example, Ruchakayoga, related to Mars, causes these effects: the subject will acquire great
riches thanks to his courage, will be heroic, strong, will destroy his enemies, will be arrogant, famous
for his virtues, victorious and commander of armies. (Fundamentals of Astrology, p. 161)
Another important topic related to the examination of houses is the concept of Karaka.
The Karakas are the significators of matters related to individual houses. The accurate examination of a
The horoscope cannot disregard the consideration of the various karaka and their strength. For example,
if you want to know the number of children, whether they will be boys or girls, and many other details about them
they concern, it will be necessary to examine - in addition to the 5th house - also Jupiter, which is their significator.
Raman suggests this rule. To judge the events related to a house, it is necessary to
consider the lord, the occupying planets, the karaka, the yogas.
Let us examine them one by one, as they are passed down in Phala Deepika, Sarvartha Chintamani,
Jataka, Parijata.

1 house (Thanu Bhava): Sole

2 house (Dhana Bhava): Jupiter
3 houses (Sahaja Bhava): Mars
4th house (Sukha Bhava): Moon and Mercury
5th house (Putra Bhava): Jupiter
6th house (Satru Bhava): Mars and Saturn
7 house (Jaya Bhava): Venus
8th house (Death House): Saturn
9 house (Bhagya Bhava): Sun and Jupiter
10 house (Karma Bhava): Sun, Mercury, Jupiter and Saturn
11 house (Ayaya Bhava): Jupiter
12 house (Vyaya Bhava): Saturn

Parashara, the father of Vedic astrology, recognizes only one karaka for each house, and
assign Luna to 4, Marte to 6, Giove to 9, Mercurio to 10.
If the significators are in aspect with the signified house, this is considered positive, while it is
negative his presence in the house.
And now let's move on to the description of the houses (according to James Braha, Ancient Hindu Astrology for
the modern western astrologer.

1 house (body house)

Dharma (the duty or purpose of life), birth, outward appearance, wellness, fame, temperament,
dispositions
awareness, face, head, happiness, early childhood, the beginnings of life.

2 house (house of finance)

Wealth, money, family life, domestic happiness, knowledge, word, poets, speakers,
immaginazione, faccia, timidezza, fiducia, bocca, lingua, vista, gioielli, vestiario, istruzione,
teachers

3 house (brothers' house)

Brothers, courage, adventures, efforts, life, energy, enthusiasm, initiatives, motivations, desires,
you. Music, dance, theater. Actors, singers, dancers, directors, producers, organizers. Hearing,
mental stability, steady personality, neighbors, letters, communications, writings, servitude, brief travels,
hands, arms, shoulders, right ear, breasts, the waist.
 4 house (house of happiness and well-being)

The mother, passions of the heart, happiness, land, fixed activities, buildings, real estate, properties
ancestrali, benessere, mezzi di trasporto, titoli accademici, cose che finiscono, fine della vita,
private matters, farms, tombs.

5 house (children's house)

Children, intelligence, the mind, poorvapunya (merits derived from past lives), speculations, play
gambling, sports, drawing and painting, moral sense, merits, charity, religiosity, idylls, matters of the heart
pleasure, mantra, spiritual techniques, wisdom, higher education, royal dignity, good deeds.

6 house (house of the enemies)

Nemici, concorrenti, persone gelose, malessere, malattia, lavoro, cibo, appetito, lavoratori
subordinati, inquilini, debiti, miseria, zio materno, cugini, la professione d'infermiere, la professione
medical, provision of food and beverages, service work.

7 house (wife's house)

Marital life, the bride, sexual passions, partners of all kinds, veins and loins, residence in
foreign countries, courts of justice.

8 house (house of death)

Life, longevity, death, wills and legacies, insurance payouts, the partner's finances, money from
partner, (including food), accidents, long illnesses, chronic diseases, misfortune, bad luck,
intuition, occult sciences, secret things, sexual power, venereal diseases.

9 house (house of fortune)

Fortune, luck, the father, religion, philosophy, faith, wisdom, devotion, guru, grandchildren, long journeys,
travel, law, superior knowledge of all kinds, the knees.

10 house (activity house)

Career, profession, fame, honors, social status, government, pilgrimages, good deeds, activities
for the benefit of society, authorities, government officials.

11 house (house of earnings and profits)

Bragging, ambitions, desires, opportunities, friends, older brother, profits, wealth, uncle.
legs and ankles.

12 house (house of expenses and losses)

Expenses, waste, misfortune, salvation of the soul, final liberation, the state in which it finds us after the
morte
secrets
left), feet.
 As for married life, Hindus are aware of an astrological condition that
exerts a malevolent influence: it is called Kujadosha (from Kuja, Mars, and Dosha, affliction). It is about
the presence of Mars in the 1st, 4th, 7th, 8th & 12th house. However, if the first is in Aries, the fourth in
Scorpio, the seventh in Capricorn or Pisces, the eighth in Cancer, the twelfth in Sagittarius, do not
The effect is to damage married life in various ways, such as conflicts,
widowhood, betrayals. The remedy for a person's Kujadosha, whether man or woman, is that of
to join another that also has Kujadosha. In this way, the evil influences are
reciprocally nullified.

I have already said that Hindu astrology places great importance on the houses. There are some
principles regarding the houses to keep in mind when evaluating the horoscope. Without going into
draining details, I will remember the following.

1) If a benefic planet casts an aspect to a house, it flourishes; if it is a malefic, it.

suffers.
If the lord of a house occupies it or is in aspect with it, this strengthens the house and does not damage it.
even if he is a wicked one.
If a benefic occupies a house and receives an aspect from another benefic, the house benefits.
the opposite for a wicked one.
A planet that is in domicile or exaltation enhances the effectiveness of the house it governs,
as well as the effectiveness of the house in which it is located.
It is good to have benefits in the corner houses and in the trines, and malefics in the 3, 6 & 11.
6) It is better not to have planets in the 8th & 12th; among benefics and malefics, it is better that they are found there.
benefits.
The lords of the dusthana houses (6, 8, 12) harm the houses in which they are located.
8) The houses should also be judged considering the house where the Moon is located as ascendant.
(Moon Ascendant).

And now one last observation before moving on to forecasting systems.

There are planets that are called Maraka, meaning killers or significators of death. They
they are the rulers or occupants of the 2nd and 7th house; the planets that are considered maraka are also those that
they are in conjunction with them. Why the second and the seventh house? Hindus make the following
reasoning. The houses of life are the 8 as well as the 8 from the latter, namely the 3. It is then necessary
consider the 12th (or house of losses); if we count the twelfth house from the eighth
We will get the 7. If we then count the twelfth starting from the third, we will get the 2.
B. V. Raman states that death generally occurs during the periods and subperiods of these.
planets and detailed rules on the matter.
Hindus have several very complex ways to determine the length of life, which is thus
classified: Balarishta (death in early age) life does not exceed eight years; Alpayu (short life)
from 8 to 32 years old; Madhyayu (average life) from 32 to 75 years old; Purnayu (full life) from 75 to 120 years old.

You will remember that at the beginning of this conference I focused on the foundations of the system.
forecast called Vimshottari.
There are many factors that need to be examined to determine whether a planetary period will be
positive or negative and in which areas of life their effects will manifest. Preliminary
it is necessary to assess the general condition of the planet in question. Its nature will be examined (if it is a
beneficial or malevolent, natural or functional), the house or the houses it governs, the one in which it is located, the
aspects received from other planets.
This will help determine whether the Dasha will have, in general, positive or negative effects. The occupied house
the planet or that of which he is the lord will delimit the sector in which such effects will manifest.
 Pandit Gopesh Kumar Ojha summarizes this basic concept as follows: "If it is said, according to the
canons of astrology, that a planet will have certain effects [in the basic horoscope], it will give such effects
during his Mahadasha. If its effects in the natal chart were considered beneficial, during
in his Mahadasha he will give those good results; if the effects, as described in the previous chapters,
They are malevolent, he will generate bad results regarding the matters that were addressed before.
If in some ways it is good and in others bad, it will yield mixed results.
I close these brief notes with a mention of the transits. These are considered of secondary importance.
importance of Hindu astrology and acquire meaning only when framed within the context of the system
the dasha and bhukti. The effects of a transiting planet are felt within the "frame" of the period and
current planetary sub-period regarding the issues of the transiting house and the houses towards
to whom the transiting planet casts its aspects. Furthermore, the houses are counted starting from the Moon and
not from the ascendant, although many astrologers now consider the houses in both ways.
An example will clarify what has been said.
Suppose that the ascendant is Leo and that Saturn is in the eleventh house from it.
from the ascendant. Let's also assume that the Moon is in the fifth. Currently, in the sidereal zodiac,
Saturn is in Aquarius. In the Hindu system, Saturn is therefore transiting in the seventh house of this.
hypothetical horoscope and involves all 30 degrees of the house in question; moreover, they are involved
also the affairs related to the first, ninth, and fourth houses (they already know that Saturn sends its aspects
to the third, seventh and tenth house starting from the one where it is located). Now considering the Moon as
ascendant, Saturn is in the third house and casts its aspects to the fifth, ninth, and twelfth
house.
Raman gives us the following indications: 'When Saturn passes through the third house from'
from the Moon, the subject will obtain wealth, servants, luxury goods, camels, buffaloes, elephants, donkeys and
horses. He will become influential, happy, free from diseases, and will become immensely powerful and will obliterate the
his enemies in battle.
The most important transits refer to Jupiter, Saturn, Rahu, and Ketu.

CONCLUSIONS

Reaching the end of the presentation, I cannot avoid addressing, albeit in an extremely
synthetic and in brief, the problem of destiny and free will, of freedom in short, that
Vedic astrology forcefully draws our attention.
I therefore limit myself to submitting some reflections, without any pretension.
Many great thinkers have tackled the issue. Limiting myself to mentioning only a few among the
more known in the West, sparing you tedious historical excursions, I recall: Socrates, Plato, and Aristotle
among the Greeks; St. Augustine and St. Thomas Aquinas, among the Church Fathers; Erasmus of Rotterdam;
Martin Luther and John Calvin among the Protestants; Baruch Spinoza and Gottfried Wilhelm von
Leibniz among the rationalists; Georg Wilhelm Friedrich Hegel; Immanuel Kant; Soren Kierkegaard; Jean
Paul Sartre; Albert Camus.
Our question could, according to Paolo Valori, be stated as follows: "There is no
doubt that I, every single I, am inserted into an almost infinite web of already given conditions that, in
part at least, determine me in all my being, in my life and in my death. First of all
I was born, I don't know why, to certain parents - therefore in a certain heredity - in a certain place,
time, nation, with a certain dose of physical strength, health, intelligence, sensitivity, etc.; I have been
educated in a certain culture (language, customs, moral values, religious beliefs, aesthetics...); I belong to a
a determined historical period related to various social, political, economic events...; I am driven
of instincts and conscious and unconscious psychic drives stemming from all this environment that has...
surrounded. It did not depend on me, just as diseases, old age, the ...
death. I, my self are therefore inserted in a framework of multiple data that undoubtedly
for the most part they determine me and I cannot change. Despite this finiteness of mine and
limitation, I can at least take some actions that are not the final result of those facts and
of that data but are, at least partially, derived from my free choice, from my 'free'
"free will?" (Free will, p. 7)
To an initial intuitive response that freedom must exist if only as a consequence
the anguish inherent in choice, in the act of choosing (Kierkegaard), is opposed by the argument that
that same freedom contradicts a concatenated order of causes and effects that manifests itself
in the phenomenal world of nature.
The astronomer, physicist, and mathematician Pierre-Simon Laplace states: "We must therefore represent ourselves
the current state of the universe as the effect of its prior state and as the cause of what
it will continue. An intelligence that for a given moment knew all the forces from which nature is animated and
the respective situation of the beings that compose it, if on the other hand it were so vast as to subject
analyzing this data would encompass the movements of the greatest in a single formula
bodies of the universe and those of the lightest atom: nothing would be uncertain for it, and the future, like the
past, would be present in his eyes.
Shakespeare's genius allows us to glimpse the two horns of the dilemma in 'Macbeth.'
Macbeth 'casually' meets the witches in the clearing, actually androgynous beings, neither men nor...
give. "You women should be: and yet your beards prevent me from believing you to be so." (Act I,
scene III)
They symbolize the past, present, and future. Macbeth is indeed greeted with his title of
The Thane of Glamis (past) and the Thane of Cawdor (present) and of future king. Immediately after he is
informed that King Duncan, to reward him for his valor in battle, has invested him with the
Lordship of Cawdor.
While Banquo (who will be the progenitor of kings even without being one himself) immediately takes on a
cautious and balanced attitude, Macbeth immediately realizes that the fulfillment of
prediction involves wicked actions and instinctively feels horror. Then he murmurs to himself: "And
If fate wants me to be king, well, it can crown me, fate, without me lifting a finger.
We know, however, that he will commit horrible crimes that will cause, among other things, loss.
of the soul (Lady Macbeth goes insane and dies) and the consequent polarization of the personality.
It was therefore essential for the protagonist to act so that the prediction would come true.
The question arises: if the witches are a projection (Banquo says: 'But were they really here')
what things we talk about; or we have bitten that poisonous root that takes prisoner the
"reason?"), if Macbeth has embodied his boundless ambition seeking in a certain way
a legitimation for his disastrous actions, how does one explain the truthful prophecy regarding the lordship of
Cawdor?
In fact, it is reasonable to assume that he was aware of how much his intervention had been
decisive in the battle against the Norwegians to whom the old Tane of Cawdor had allied himself; and it was
It is reasonable to think that one might expect some reward from this.
Before proceeding, I would like to focus on a few concepts. What should be meant by
"Destiny"? Certainly something different and distinct from the fate of the ancients. This reminds us
to the mind a blind and mysterious force that one cannot escape. Fate also dominates Zeus
(Ovid, Metamorphoses, IX, 435. Jupiter says: "Fate rules me as well.")
Gradually, however, the divinity takes on the role of a collaborator with fate and then that of a direct
responsible for it.
The concept of destiny, on the other hand, does not exclude the intervention of human action.
This distinction is also made by Leibniz (Theodicy, I, § 55) when he contrasts fate
Mohammedanism the notion of destiny, which aims to be Providence; in destiny the future is a
the result of which the initiative of man is also a component. Destiny is therefore a notion that
it refers to the "individual" as such. Therefore, it can be said: "follow your destiny", that is: bring to
"complete what you must and can do" (and only in this case the imperative can have a meaning),
but not: "follow your fate" because fate does not belong to this or that person, but is causality.
impersonal." (Philosophical Encyclopedia, Destiny, vol. 393)
 We could now assert that, in the same sense in which Schopenhauer calls the world
the objectification of will, the fate of a man is the objectification of his own psyche.
I refer at this point to the definition (of psyche) given by Jung in 1927/1931 according to the
which consists of "three layers: 1) the consciousness; 2) the personal unconscious, which consists of all those
contents that have become unconscious or because they have lost their intensity and thus have fallen into
forgetting, or because consciousness has withdrawn from them (removal), and of those contents, in part
sensory perceptions that, due to their too low intensity, have never reached consciousness
Yet they have somehow penetrated into the psyche; 3) the collective unconscious, which is a heritage
hereditary of representative possibilities not individual, but common to all men and perhaps to all
the animals, and constitutes the true foundation of the individual psyche." (The Structure of the Psyche,
Vol. 8 p. 170.
We see then that consciousness is only part of the psyche; but it is only through it
that we are able to gain awareness by putting the wealth of experience to good use
therefore directing ourselves towards the totality of the Self.
Such objectification can be more or less conscious, more or less intended or pursued.
If this is accepted, fate then loses its character of terrifying fatality and strangeness for
paradoxically - the color of freedom. That is: the experience of reality is to the psyche
as the effect is to the cause.
Hans Künkel stated: "It is certain that in the laws according to which the planets move, there are
the laws of our life are written; however, they are not laws that dominate us like slaves, but rather
we ourselves are those laws. By obeying them, we obey ourselves. In the constellations we
we can decipher something about the laws of our life, but foreign forces do not operate in them,
but rather our own strength. In the stars we see from the outside those laws, which we could
to alert within us, if we knew how to listen. The wise does not command the stars, and the stars do not
they order no one, not even the foolish. Therefore, we must modify the saying as follows: "the wise is the..."
star." (The Astrological Interpretation, p. 44)
Only in this way does the meditation that Jung offers us, already over eighty years old, become understandable.
Memories, Dreams, Reflections: "It was only after the illness that I understood how important it is to say yes to
our own destiny. In this way, we forge an ego that does not break when things happen.
incomprehensible; a self that endures, that bears the truth and is capable of facing the world and the
destination. So, experiencing defeat is also experiencing victory. Nothing is disturbed -
both inside and outside - because its continuity has resisted the current of life and time. But
This can only happen when one refrains from interfering with an inquisitive air in the workings of destiny.
(page 353)
Let's return now to the great Shakespeare. Macbeth finds himself facing his destiny and decides
freely to go towards it. He knows that fate will not crown him unless he himself does.
to be crowned. The witches do not deceive him, they will not deceive him even when he calls upon them.
again. Reaching the epilogue of his Promethean adventure, Macbeth decides to die
fighting bravely rather than enduring the humiliation of surrender. "I will not give up"
"And if the forest of Birnam has come to Dunsinane, and I have you in front of me, not born of a woman,
I take the last card: I cover myself with my battle shield. Come on, Macduff! And damned be him who first
he/she will shout "enough".
More complicated is the figure of Banquo who apparently suffers, innocently, the dictates of a fate
on the contrary, as if he were a mandatory passage on Macbeth's path, an innocent pedestrian
to be sacrificed on the chessboard of his ruthless ambition.
The witches predict to Banquo that he will be 'the father of kings, not a king yourself', thus much more than
Macbeth, realizing it immediately, decides to have him killed.
In fact, Banquo knows very well that Macbeth, to become king, must first kill the sovereign and
his children but not only does not oppose the project but remains at court after the usurpation of the throne by
part of the same Macbeth. And it is absolutely clear that Banquo decides to sacrifice
consciously his own life in order to generate a new dynasty. His monologue is proof of this.
at the beginning of Act III. "Now, Macbeth, you have obtained everything you desired: you are king, Glamis,
Cawdor - everything... as the prophetic sisters promised you: and you have arrived there, I fear, with a
very transverse game. It was also said, however, that all this would not then remain in your lineage.
but I would have been the root and father of many kings. If the truth can come out from those sources - and
Clearly their words about you turned out to be true - why would their promises, confirmed
For you, could they not also be valid oracles for me to lift me to hope?
Once again, destiny is presented to us as the result of a free choice.
At this point, it is natural to object that the astrological 'constellations' are a starting point.
immutable; the starry sky is already predisposed at the moment of birth... and such
constellations are themselves the messengers of our destiny.
I will now freely quote from Künkel's pioneering work.
The firmament is ... the face of man, the microcosm, and simultaneously that of the
macrocosm in a determined moment. If a man's life is fixed in his firmament, there are
Equally fixed are his feelings, the motions of his soul, his destiny. If in the firmament of a
A man sees the expression of both his psyche and his destiny, from the possibility of such a common one.
expression achieves the concordance of psyche and destiny.
We are now fully in the field of astrology.
Since, beyond any reasonable doubt, the consistency between has been widely demonstrated
motto of the stars and course of destiny and given that the psyche has been considered the architect of the concrete
manifestation of destiny, the missing link then lies in the difficulty of establishing a biunivocal relationship
concordance between stars and psyche.
The difficulty in solving the problem lies mainly in the diversity of the spheres in which it seems to be
find the two terms of the equation: on one side the immaterial psyche, on the other the celestial bodies
entirely conditioned by time and space.
Physics and the psychology of the deep have put forward possible solutions to the seemingly
insoluble aporia; the first with the idea of an 'indivisibility of the whole' put forward by Niels Bohr according to
which "particles initially united and then separated behave as if they know each other's state
on the other hand, even at great distances." (M.L. Von Franz, Psyche and Matter, p. 179) The second
it postulates in turn the substantial relationship between psyche and matter, considered as poles of a single reality.
M.L. Von Franz writes: "In both poles, the absence of freedom and a certain dominance prevail.
automaticity. The more psychic processes transcend into behavior models and processes
the physiological, the less freedom exists. Reactions become automatic and necessary. The same
what also happens in the ultraviolet pole of the spirit. [...] Only at the center of the psychic spectrum,
within the realm of the conscious I, there exists a certain freedom. [...]
Where is the relationship between psyche and matter...? It is, or seems to be, at the 'infrared' pole, where the
Psychic functions transcend into physiological processes. Matter sometimes appears to the other as well.
polo, as a parapsychological phenomenon. Therefore, we must assume that our separation between
material and psychic, between an observable exterior and a perceivable interior, is only a
artificial opposition, a fictitious polarization, elaborated by our conscious structure,
that does not correspond to the real transpsychic essence. We must suppose that these two poles
"I even form a true unitary reality..." (Psyche and matter p. 12)
In this vision, which justifies the Chinese thought that sees nature as a unity
psychophysics endowed with meaning, or the thought of Marsilio Ficino according to which the universe is Unus Mundus
composed of cosmos, cosmic soul, and divine spirit, the difficulty being discussed is overcome
above about the separateness of the spheres of belonging of the psyche and celestial bodies.
The theory of unity we have just talked about would then explain how astrology
It works
In my opinion, if the astrological birth constellation is seen as one within the framework of
Predetermined elements, such as inheritance and the environment, cannot lead to a conclusion that ...
in favor of the existence of freedom of choice or free will. And this based on two arguments.
resolutive: the first relies on the existence of moral responsibility; the second on consideration
that, without freedom, the very existence of consciousness would be reduced to a gratuitous luxury, to a
useless and finally intentional epiphenomenon of the unconscious.
And I conclude with the inspired words of Ernst Bernhard, hoping that you will also want them.
share: "Throughout life, through a growing individual attitude towards
consciously accepted destination, our reaction shapes the constellations. Thus, nothing else
desiring if not what has been assigned to him, within the constellation that always repeats itself and is within itself
unchanging, man comes to freely shape that unique destiny which is his, in the
security of the heart that finds its own confirmation.

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