Carl Jung and Astrology: Introversion and Dissolution
The Moon in the birthchart represents our emotional security, and in the fixed signs the emotional nature can be quite rigid and resist change to the breaking point. He also likely felt abandoned by his mother with Pluto in conjunction to his Moon in the natal chart. Uranus transiting in opposition to the Sun likely created a rebellious Uranus desire to forge his own way and express his own ideas Sun. He retreated from public view, studying Gnostic writers and psychic phenomena.
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I felt totally suspended in mid-air. This is a very apt description of the experience of a Uranus transit, in which everything we know and hold on to may be turned upside down as our soul and psyche attempts to reveal the truth that lies within us. At this stage Jung, having rejected the paradigms of religion and psychoanalysis, was left without a theological leg to stand on and had to make his own way through the darkness. At the time, transiting Jupiter was in an exact square to Jupiter in his chart which as we now know opposed Chiron exactly. An opposition of Jupiter to Chiron in the natal chart suggests that the shamanic experience that Chiron provides facilitates the development of the construct of meaning for the individual Jupiter.
There is a powerful inner connection to a deeper reality, and this can sometimes overcome the experience of material reality. When Jupiter transited over this sensitive point, at the height of the Uranus cycle, Jung was liberated Jupiter from the boundaries of physical reality and freed to travel into the mysteries. Some said that Jung was clairvoyant and predicted World War I. Some say that Jung experienced temporary insanity. The astrological symbolism reveals something much more magical: the opening up of a soul to the shamanic experience that revealed the depths not only of the personal subconscious, but the transpersonal subconscious as well.
On a personal level we can also imagine that this experience, which took him on such an incredible transpersonal voyage, also provided him with a healing crisis of his own that accelerated his inner work so that he could later set aside his own personal issues to explore the transpersonality of the psyche. Understood in terms of his own psychology as a symbolic representation of the archetypes of the collective unconscious, Jung found in astrology a wealth of spiritual and psychological meaning and suggested it represents the "sum of all the psychological knowledge of antiquity.
The selections and editorial introductions by Safron Rossi and Keiron Le Grice address topics that were of critical importance to Jung-such as the archetypal symbolism in astrology, the precession of the equinoxes and astrological ages, astrology as a form of synchronicity and acausal correspondence, the qualitative nature of time, and the experience of astrological fate-allowing readers to assess astrology's place within the larger corpus of Jung's work and its value as a source of symbolic meaning for our time.
The book will be of great interest to analytical psychologists, Jungian psychotherapists and academics and students of depth psychology, Jungian and post-Jungian studies, as well as to astrologers and therapists of other orientations, especially transpersonal. The authors have filled an important gap in the Jungian literature. Scholars of Jungian psychology and astrologers will gain much from the editors' sensitive and detailed appreciation of the importance that Jung gave to astrology.
The editors' grasp of both Jung's psychology and astrological symbolism gives them a unique ability to synthesize and bridge these fields. For those of us interested in spiritual and emotional growth, this work will be invaluable. Not only has Jungian psychology had a profound influence on the development of contemporary astrology, but the accumulated insights of the astrological tradition subtly shaped Jung's thinking about the nature of archetypes, the predispositions of his patients, and the ages of history.
The full extent and impact of Jung's long involvement with astrology is still being uncovered, and this compilation by Le Grice and Rossi can now serve as a foundational text for future studies. Help Centre. Track My Order. My Wishlist Sign In Join. Jung on Astrology Jung on By: C. The starry vault of heaven is in truth the open book of cosmic projection, in which are reflected the mythologems, i. In this vision astrology and alchemy, the two classical functionaries of the psychology of the collective unconscious, join hands.
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Astrology is of particular interest to the psychologist, since it contains a sort of psychological experience which we call projected — this means that we find the psychological facts as it were in the constellations. This originally gave rise to the idea that these factors derive from the stars, whereas they are merely in a relation of synchronicity with them.
I admit that this is a very curious fact which throws a peculiar light on the structure of the human mind. So far as the personality is still potential, it can be called transcendent, and so far as it is unconscious, it is indistinguishable from all those things that carry its projections…[that is,] symbols of the outside world and the cosmic symbols.
These form the psychological basis for the conception of man as a macrocosm through the astrological components of his character. They say it is light energy, perhaps electricity, they are not quite informed. At all events the vibrations that could influence us have never been seen, so it remains just a word.
Our modern science begins with astronomy. Instead of saying that man was led by psychological motives, they formerly said he was led by his stars. Therefore we have to conclude that what we call psychological motives are in a way identical with star positions. Since we cannot demonstrate this, we must form a peculiar hypothesis.
This hypothesis says that the dynamics of our psyche is not just identical with the position of the stars, nor has it to do with vibrations — that is an illegitimate hypothesis. It is better to assume that i is a phenomenon of time.
The collective unconscious…appears to consist of mythological motifs or primordial images, for which reason the myths of all nations are its real exponents. In fact the whole of mythology could be taken as a sort of projection of the collective unconscious. We can see this most clearly if we look at the heavenly constellations, whose originally chaotic forms are organized through the projection of images. This explains the influence of the stars as asserted by astrologers.
These influences are nothing but unconscious, introspective perceptions of the collective unconscious. Synchronicity does not admit causality in the analogy between terrestrial events and astrological constellations … What astrology can establish are the analogous events, but not that either series is the cause or the effect of the other. For instance, the same constellation may at one time signify a catastrophe and at another time, in the same case, a cold in the head.
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Obviously astrology has much to offer psychology, but what the latter can offer its elder sister is less evident.
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