the-astrology-book

Neopagan Spirituality and Astrology
ham: Judaism, Christianity, and Islam. A little over halfway through the 20th century,
in part spurred by the women’s movement, a revival of the Pagan philosophy of immanence
began. Though amorphous, with no central organizational structure and many
forms of practice, the movement, generally called Neopagan, is growing rapidly and
steadily. Contemporary Neopagan practice takes on many forms: Wicca, Native
American, feminist spirituality, eco-spirituality, and “new age,” are a few of the names
by which it may be identified. Both because it is autonomous and as individual as the
solitary people or groups that practice it, many of whom are private or even secretive
in their practice, the movement is probably much larger than any official count has
ever yielded. Some studies, according to the Encyclopedia of Modern Witchcraft and
Neo-Paganism, suggest that the count of 750,000 people in the United States is likely
a conservative estimate of those involved in Neopagan practice.
Virtually all Neopagans use at least some astrology in their practice because
their ceremonies and rituals follow the cycles of correspondence between earth and
sky: lunar phases, primarily New Moon and Full Moon, and the seasonal holy days
based on the equinoxes, solstices, and their cross-quarters (Sun at 15° of each of the
fixed signs: Taurus, Leo, Scorpio, and Aquarius). Conversely, it would not be at all
true to say that all astrologers are Neopagans. Astrologers come from a variety of religious
or spiritual paths. Just as in the general population, though, growing numbers are
interested in Neopagan spiritualities and practice.
Modern astrological thought is influenced by similar concepts as those that
have emerged within Neopaganism. This can best be defined by additional explanation
of the difference between the dualistic split of spirit and matter at the core of established
religion and the immanence within nature of Neopagan thought. When deity is
seen not as set apart from Mother Nature and self, but instead is seen within nature,
within all living things, and within oneself, there is a sense of oneness, of being part of
a great Whole. Stemming from that is a greater sense of personal responsibility.
It may have been be the importance of sky movements for timing that first
gave root to the idea that deity is “above,” and somehow that which is above is inherently
superior to that which is below (Earth and its people). That pattern of dualistic
thinking developed within patriarchal religion and it also developed within astrology.
The residue remains within astrology in language and thought that assigns the power
to the planets, in believing that their movements cause both birth characteristics and
current events. On the other hand, modern psychological and spiritual astrology, like
Neopagan spirituality, emphasizes the power of choice and self-determination. The
power is not “out there” with the planets; it is within.
In seeing the power, or deity within, one must realize that the whole of deity
means all aspects of being, not just the “good” ones. In this, Neopagan thinking is
more akin to Jungian psychology in that one must own one’s shadow in order to
become whole and gain the full power of free will. One is always free to govern one’s
own response, even when external events occur beyond personal control.
Astrological philosophy is in a state of transition in this time of paradigm shift
throughout many aspects of our culture. During the centuries of development of the
worldview that characterized God-above as beyond not only Earth but beyond the
THE ASTROLOGY BOOK
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