The Limitations of the Old Framework

It is obvious to many people today that material science does not satisfy the deeper needs of man, no matter how much comfort and ease it may give the body and no matter how much pride it gives the intellect. In constructing a modern science of psychology, we have not only to satisfy the intellect but also to provide something that the heart and soul of man can respond to. We have today reached the point world-wide where man seems to know everything and understand nothing. It is fine to gather data and to correlate facts statistically, but too great a concentration on particulars puts one out of touch with the integrative, symphonic, coherent power of the whole. We therefore lose the restorative power of the great universal truths. Modern science finds its depth in the details of matter; and a problem arises from the fact that these findings are never re-assembled into a complete and living whole. Since we seem bent upon studying complex phenomena, the simple truths which are changeless are forgotten or derided. As Goethe (1950) writes in Faust,

He who would study organic existence First drives out the soul with rigid persistence; Then the parts in his hand he may hold and class, But the spiritual link is lost, alas! (Part I, scene IV, p.66)

Today we need more of an emphasis on the whole rather than merely its parts; we need to look once again at the universal principles underlying all life before we begin to tamper with nature. The ecological crisis that confronts us today is only one obvious result of man's use of "knowledge" without the guidance of wisdom, i.e., an understanding of the underlying pattern of the whole system. In their impatience for quick "results," psychiatrists resort to shock treatment and drugs and call it "therapy," farmers resort to pesticides and chemical fertilizers, justifying their actions as an economic necessity or as a brave attempt to prevent mankind from starving. It is the under standing of universal principles, the harmony of the whole, and the underlying patterns of life that astrology can provide modern man. This is the reason why so many people in the United States are becoming interested in astrology: because they sense in it some power to reveal the order and meaning of their apparently-chaotic lives.

Joseph Goodavage (1967), author of Astrology: The Space Age Science, clearly expresses the modern disenchantment with materialistic science:

It seems we have reached the saturation point with materialism. It has generated nothing but frustration, hatred, wars, and class strife. Its goal is empty and meaningless, a blind alley for humanity. We must admit the existence of new evidence, all of which points unerringly toward the sublime unity and interdependence of everything in nature, (p. 139)

It is, in fact, most striking how many modem scientists and philosophers give recognition to the mental and spiritual aspect of the cosmos. In his book, The Mysterious Universe, Jeans (1932) writes:

Today there is a wide measure of agreement, which on the physical side of science approaches to unanimity, that the stream of knowledge is leading us towards a non-mechanical reality; the universe begins to look more like a great thought than like a great machine. Mind no longer appears as an accidental intruder into the realm of matter; we are beginning to suspect that we ought rather to hail it as the creator and governor of the realm of matter The old dualism of mind and matter . . . seems likely to disappear; not through matter becoming in any way more shadowy or insubstantial than heretofore, or through mind becoming resolved into a function of the working of matter, but through substantial matter resolving itself into a creation and manifestation of mind. We discover that the universe shows evidence of a designing or controlling power that has something in common with our own individual minds — not, so far as we have discovered, emotion, morality, or aesthetic appreciation, but the tendency to think in the way which, for want of a better word, we describe as Mathematical

Many people are today attracted to astrology because it reveals that "designing power" of the universe within a mathematical framework.

Irving F. Laucks (1971) explains that the "God is Dead" philosophy of modern times arises from the fact that the material

God is dead, an event that we should all welcome since it makes room for the birth of a new, more complete view of life and the universe:

Oriental religions were less materialistic in their ideas. In order to create the world, they used a concept which today could easily conform to all we know about "energy." Since Western science has finally found that energy is a more basic force than matter from which to construct a universe, in this respect Western science and Oriental religions might well cooperate.

Again, in existence beyond death Oriental religions are non-materialistic. Either their concepts of reincarnation or of Nirvana after death could well agree with "energy" as a future medium of existence, rather than of space, time and matter, as Western religions have taught.

This idea that "matter" of which this great universe is composed ... is nothing but an intangible thing such as we call a force or "energy" is perhaps the most important concept ever formed by the youthful brain of man. To science this idea is less than a century old, and neither science nor the public has yet begun to grasp its full import, (p. 4)

This new emphasis on "energy" as a more fundamental reality than matter is considered in detail in Part II of this book and in Appendix B, particularly the relation of energy concepts to astrology.

In daily life, the spiritual side of man is inseparable from man's psychological life. The very derivation of the word "psychology" reveals how closely the mind of man is interrelated with his spiritual nature. The Greek word psyche originally had two meanings. The first meaning is best translated as soul, i.e., the deepest source of life within man. The second meaning was butterfly, which had the connotation of the immortal spirit pervading all of nature and each individual human being. Since then, psyche has been defined largely as "mind," although many experimental and physiological psychologists would like to eliminate even so immaterial a term as that. (According to the psychological and spiritual sciences of India, however, the mind and the soul, while they are closely intertwined in the daily functioning of most people's lives, are in reality totally distinct. One of the main tenets of advanced forms of yoga is the idea that the soul can be free only when it is no longer enslaved to the mind.)

Fortunately for psychology, some humanistic psychologists are not so shy of taking into account the inner-most aspects of man's life, those dimensions of man which transcend merely intellectual-mental activities. A psychology based upon observable behavior, assuming that only "objective" data is worthwhile, is really no psychology at all. To restrict the domain of psychology to the laboratory study of animals and to the overt behavior patterns of human beings is inconsistent with the definition of the supposed object of study: the psyche itself, that mind-soul-spirit quality that pervades all human endeavors and perhaps all of creation. As Jung points out repeatedly in his writings, we can't be "objective" when we study the psyche of man; for we have to study the psyche through the psyche of the observer. This can be considered a criticism of all so-called objective research; but it is surely most relevant to the study of man himself and the workings of his inner life. The fad of "objective" studies in psychology, particularly the behavioral school, ignores the basic fact of human uniqueness: creativity. As the research of both Jung and the child psychologist Jean Piaget have shown, the mind operates not as a passive mirror but rather as an active and purposeful artist. To quote once again from Rudin's book (1968) Psychotherapy and Religion:

Modern-day psychology cannot afford, as did that of the nineteenth century, to bypass the pressing current questions concerning the soul and to lock itself up in a laboratory of apparatus in order to conduct experiments emulating those of chemistry and physics. Psychology cautiously enters into life, into the uninterrupted process of the individual soul, into its ups and downs, pouring light into its secret desires and longings (p. 21)

In a similar vein, psychologist O. Hobart Mowrer (1969) has written that ".. . this matter of man's total adjustment and psycho-social survival does not quickly yield up its innermost secrets to conventional types of scientific inquiry . . ." (p. 14). This fact explains why the psychology of the twentieth century has for the most part grown stagnant and remains totally irrelevant to the daily lives and longings of each of us. The only psychologists in recent years who have made strides toward an understanding of man's inner life and immediate experience are those who have ventured outside the restrictive domain of conventional scientific inquiry. I include here those who have begun to research such long-neglected areas as meditation, ESP, Oriental psychology and philosophy, mythology, comparative religion, and the use of astrology and other ancient techniques as psychological tools. All of these areas of study, which could loosely be grouped as aspects of a truly humanistic psychology, have proven useful in our quest for freeing and using creatively the qualities and abilities that are unique to man alone. If our aim in the study of psychology were to develop more efficient techniques of conditioning, brainwashing, and manipulation of our fellowman, then we should concentrate on the behavioral side of man's life. But if we want to use the powerful tool of science in order better to appreciate ourselves and others, to learn to live in a healthy, harmonious way, and to liberate that which is most inspiring and creative within man, then we have to realize the limitations of the materialistic approach and begin to venture into the unknown, supported only by our faith in the wisdom of nature and the high destiny of man.

The Art Of Astrology

The Art Of Astrology

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