The element of air is related to the principle of the logical mind, and it is this principle which ultimately differentiates man from the lower kingdoms of nature and allows him to observe himself— that is, to become self-conscious. Because of this exclusively human attribute, it may be observed that the three airy signs form the only trigon which does not incorporate animal symbolism but is expressed through either a human or an inanimate symbol. The other three elements are represented by at least two bestial symbols each. Although Virgo, ruled by a mental planet, is linked with a human symbol, Taurus and Capricorn are represented by animals; and although Sagittarius is connected with a half-human symbol, Aries and Leo are also symbolised by animals. The watery trigon is portrayed completely by creatures from the animal kingdon and is the most instinctual of the elements, relating to the function of feeling. Although we do not yet understand precisely what the mind is from a scientific point of view, or where it is located, or by what laws it functions, we can get some idea of its nature by observation of its behaviour. And we can at least understand that it is mind that permits man to call himself man.
All three airy signs, the houses associated with them, and the planets that rule them deal with one aspect or another of mind and the human need to exchange information with others and with the environment. All living things exchange information with their environment, and this is a biological process common to unicellular creatures as well as to man. But only man analyses his information and is aware of it as information. The ancient symbol for man is the pentagram or five-pointed star, and the number five has always traditionally been associated with both man and with Mercury, the significator of mind. Following this line of thought, we can see a correlation with the fact that five divided into the circle of three hundred and sixty degrees yields the quintile aspect of seventy-two degrees, one which is associated with skill and the possession of an unusual mental capacity—the province of Mercury—and which is also associated with sexual ambiguity—also the province of Mercury who was an androgynous figure in mythology. All of these associations help to illuminate the nature of the airy trigon
androgynous : 同時包含陽性與陰性
Saturn in the Libra and the Seventh house
Exaltation is a belief in Mormonism that after death some people will reach the highest level of salvation in the celestial kingdom and eternally live in God's presence,
Libra is the sign of Saturn's exaltation, and as the concepts of exaltations and falls have stubbornly held their ground in modern astrological interpretation, it is possible that there is a deep and meaningful significance to them and that Saturn's placement in Libra is worthy of a close and careful look.
The seventh house is traditionally that of marriage and the marriage partner as well as that of open enemies. The characteristics which are valued in others, and which are sought in a partner, are symbolised by this house as well as the characteristics which are possessed by our enemies and through which we are vulnerable to opposition. I n the seventh house the perfect match is represented, the attributes which, when added to the components of the personality of the individual, will round him out and make him whole. The situations which the person is likely to attract in marriage are also represented here and some indication of what kind of partner the person himself is likely to be. We have for a long time accepted a rather superficial interpreation for Libra and its mundane house, and the psychological mechanism of projection is most clearly and obviously displayed by the traditional meaning assigned to this house of the“other." For the other is in the end within oneself, and it is a balance between the male
The most basic interpretation of Saturn in the seventh house is sorrow, difficulty, or constriction in marriage or other close relationships. Generally these sorrows appear to be the hand of external fate and often do not seem to be connected with any fault in the individual himself. Saturn in this house is frequently in his most elaborate disguise because his action is so completely externalised. lt always seems to be the other person's fault. This is characteristic of seventh house planets, and good or bad luck, happiness or unhappiness, appear to come through the agency of the partner or the opponent. We are accustomed to interpreting this house as a symbol of the effects of others upon us without considering that these effects are the direct result of our own inner needs and conflicts projected outward upon others. lt is not wholly the partner's shortcomings that are responsible when Saturn in the seventh house does not foster a union of unmitigated bliss.The restrictions of a seventh house Saturn are often of a very obvious sort. Commonly isolation or aloneness is one son of restriction. We may also see the older, more serious partner who, although stable and faithful and perhaps financially soivent as well, dampens and constricts the individual's expression because he does not understand or appreciate his partner's thoughts and dreams. The partner may be ailing or dependent in some way through illness or monetary obligations, thereby becoming a responsibility rather than a companion. Sometimes he is possessive and demanding, or he may be a disappointment simply because he is incompatible, or abandons the individual, or causes hurt through emotional or physical infidelity. In situations of this kind we are accustomed to assuming that it is the person's bad luck in the choice of a mate. Everything is usually all right at the beginning. It all seems to happen later, after the knot is tied. We may then hear the familiar cry, “I never realised when I met him ”
There is much that we know about others at the first moment of contact for we are as sensitive to the subliminal signals given in a thousand subtle ways by our fellows as the lower kingdoms of nature are to the subtle signals of their environment. But these are intuitive realisations, and they are not often welcome if the inner needs contradict the conscious ideal of what a mate should be. lt is invariably the inner needs which are expressed, and which are answered, for like attracts like. The fact that someone later seems to be different is not due to bad luck but to a deliberate inner choice which was made at the very beginning. Once again it is wise to assume some responsibility where Saturn is concerned for the the awareness of these inner needs and the honest sharing of them is very likely a prerequisite for happy and productive union when Saturn is found in the seventh house. Although it may at first seem difficult to understand why an individual would choose, consciously or unconsciously, a partner who will hurt, disappoint, or limit him, it is not so difficult to understand that a man may be at war with himself and be compelled by unconscious motives of which he is unaware. His choice of a partner is often a reflection of this war.
The consistent thread which runs through the many expressions of Saturn in the seventh house seems to be the successful avoidance of a relationship which might involve real union on all levels instead of merely the physical or emotional. The dangers of dependency or vulnerability are carefully sidestepped by Saturn's action although the man may be unaware that he is doing this on a conscious level. Seen from the viewpoint of the detached observer, relationships formed with a Saturnian influence are often “safe" in that the partner is himself dependent, weak, needful, and unable to form any kind of threat or support to the individual. The partner may be cold or unfaithful or incapable of establishing a meaningful relationship himself, and this is a neat mechanism for avoiding the effort and responsibility of a fully conscious union while having a scapegoat on whom the failtire of the union may be blamed. Saturn in the seventh house does not necessarily describe the failure of marriage because of the failure of the partner; but it often appears this way to the conscious eye of the individual who must project his own inaccessability onto someone else.
The faculty of detachment, or of dissociation from the ordinary vehicles of life, is apparent only in the element of air. Each is logical, but it is dependent for its function on the matter in which the person is immersed. Water and fire are irrational elements and evaluate and experience life through the feeling nature and the intuition respectively. It would appear that thought is the basis of all manifestation, an idea which is familiar enough to the esotericist 密契主義 but which can only be demonstrated in an empiric way through the behaviour of man who must first conceive構思 of a thing before he can attach emotional value to it and work to produce it in tangible form. We know very little about the real power of thought but are beginning to discover through research that thought, if concentrated, has the power to effect physical changes and may be communicated without benefit of physical implements—a phenomenon we call telepathy心電感應. We know as little about the real nature of telepathy as we do about the other “psi” phenomena which appear to be linked to the creative powers of the human mind. The dim outline of a picture is slowly emerging which suggests that mind is an attribute which is very close to our theological definitions of the attributes of deity神聖.
faculty : an inherent mental or physical power.
Theology aims to deepen understanding of spiritual concepts, doctrines, and the relationship between humanity and the divine.
If we consider that the airy signs are connected with the enormous potential of the human mind in its creative aspect, a rather sad fact presents itself: the great majority of people are not able to utilise the potential of this element for they have not yet developed the capacity to think. A person can be born with a natal chart which shows a predominance of planets in air, but this does not necessitate his being able to express these planets in a manner which partakes of the divine nature of the creative mind. What we consider ideas are frequently opinions, and these are not the same thing; this is particularly true of ideas which become ideologies. The faculty of detachment is not often to be met; instead, we may perceive a coldness which is the result of fear, rather than true detachment, or a rigid control of the feeling nature which is based on a terror of its potency. Of all the kingdoms of nature only man aspires to intellectual creativity, and even many men do not aspire so high but limit themselves to physical and emotional concerns. For the man who is trying to polarise himself mentally 使自我內在抽離, and who is attempting to learn the nature of his mental equipment, frustration is far more subtle and less observable than the frustration of physical or emotional expression. If we consider the idea that Saturn always offers an opportunity to develop the function or quality associated with the element in which he is placed—and this refers to either sign or house—then we may consider that Saturn in the airy signs and houses brings about, through frustration of the creative mind and a blocking of the capacity to utilise it as a tool for communication and relating, a finer and stronger capacity for the use of thought as a creative act and as a tool for the integration of the psyche.
faculty of detachment 將情緒抽離的智慧, 經驗
Saturn is dignified in Aquarius and exalted in Libra and is at least reasonably comfortable in Gemini. Seriousness, concentration, and stability are considered fitting attributes for the mind, and Saturn in air certainly offers these possibilities. The “scientific mind”—in spite of its dangerous penchant偏好 for narrowness and prejudice—is at present fashionable in our society and is responsible for the major technological advances of this century. We tend to place great emphasis on logic and tend to look askance upon the intuitive or mystical approach to life, for the last two thousand years of history have demonstrated amply the dangers of the devotional path. This is one of the more extreme qualities of Saturn in air for when he is unconscious, he is a personification擬人化 of the objective and scientific intellect in its most separative aspect. Yet these qualities are not truly those of air; they are rather the qualities which result when air is not permitted its natural circulation 循環 and synthesis 整合 to and fro between minds and between people. The great difficulty with Saturn in air is that he may be accepted in this kind of sterile guise 外層偽裝 because it is currently considered the apex of normality最高道德標準. He may not be permitted to finish his task of destroying and rebuilding the values of a particular area of life, and the finer uses of his placement in air may never be expressed. Instead there is an ever-present sense of loneliness and isolation, a fear of the irrational elements within oneself, and a fine capacity for concentration and thoroughness which masks a sense of intellectual inadequacy or a feeling of social isolation.
Separative aspect : 卜卦占星的離相位
Applying aspect : 卜卦占星的入相位
Saturn's primary manner of expression in the unconscious man is through loneliness, fear, and frustration. This may be expressed through the limitations of matter, as is the case with earth, or through denial of the needs of the feeling nature, as is the case with water. When he is placed in air, he is related to mental isolation, and the person with Saturn in an airy sign or house must often struggle with loneliness because he finds it difficult to communicate with others. His thoughts are often of a deep and inquiring kind for his isolation will frequently lead him to question his values; and he is often inept at the kind of light and superficial relating which is commonly attributed to airy personalities.不擅長處理一些太表面膚淺的東西
His task is to explore the potentials of the mind so that he can become its master, and this does not permit him easy comradeship with others. We will rarely hear him complain of his loneliness for it is not of the feeling nature, and he does not often express the “neurotic" personality 負面人格 which accompanies emotional frustration. Nor is he unhappy in the ordinary sense of the word for we usually apply this to disappointments of the feelings or the desire nature. He will generally suffer his isolation in silence.
Obviously the understanding and control of the mind are gifts which can only be developed when there is a reasonable degree of mental activity expressed, and a man who has Saturn placed in air must first begin to use his mind before he can begin to make of it a beam of light to shine into the darker areas of his psyche. The presence of Saturn in air on the birth chart, however, would appear to suggest that these stages in growth are fully capable of achievement by the person who must deal with an airy Saturn.
A beam of light
The faculty of detachment, or of dissociation from the ordinary vehicles of life, 跳脫命運定調的軌道 is apparent only in the element of air. Each is logical, but it is dependent for its function on the matter in which the person is immersed. Water and fire are irrational elements and evaluate and experience life through the feeling nature and the intuition respectively. It would appear that thought is the basis of all manifestation, an idea which is familiar enough to the esotericist but which can only be demonstrated in an empiric way through the behaviour of man who must first conceive of a thing before he can attach emotional value to it and work to produce it in tangible form
A person can be born with a natal chart which shows a predominance of planets in air, but this does not necessitate his being able to express these planets in a manner which partakes of the divine nature of the creative mind. What we consider ideas are frequently opinions, and these are not the same thing; this is particularly true of ideas which become ideologies. The faculty of detachment is not often to be met; instead, we may perceive a coldness which is the result of fear, rather than true detachment, or a rigid control of the feeling nature which is based on a terror of its poten
The watery signs and houses do not contradict this. 1n the fourth house a man is first subjected as an isolated unit to emotional forces and pressures from the environment which shape his future growth as a personality. He has the opportunity of building a base within himself so that the projection into circumstance is withdrawn and inner security on the feeling level becomes a permanent possession of his character. In the eighth house, the man must take his feeling nature as a channel of expression and contact and begin to function in personal relationships with others. The flow of feeling is now between him and another. Finally, in the twelfth house he has the opportunity of taking the wisdom he has acquired from his experiences and offering it to the group in service for the group development. He is no longer an isolated unit but part of a larger evolving life. This is a helpful way of viewing things which is useful to remember in considering Saturn in the eighth house for this house is probably the most misunderstood and maligned of all the houses in the horoscope.
This house is primarily described as either the house of physical death—which suggests that it has no value or activity outside that brief moment when we take leave of the physical sheath—or as “money received from others", a description which is an insult to the complexity and power of the sign and planet associated with the house. Both interpretations are valid as far as they go, but they do not help in an understanding of Saturn placed in the eighth beyond the reading of a death in old age and the denial of inheritance; and both of these readings are frequently mistaken. The interchange of finances between two people in partnership may be one of the by-products of the house, but it is only when the meaning of money as a symbol of emotional values is understood that the more complex meaning of “money received from others" becomes clear. Death itself does indeed come under this house, but there are many kinds of death, and most of them are not physical; and every death is followed inevitably by a rebirth because it is only the form, and not the life which inherits the form, that dies.
As a watery house, the eighth deals primarily with emotional exchange. As opposite from the second house, that which has physical value and meaning and which constitutes stability and self- sustenance becomes that which has emotional value and which constitutes stability of feeling. It is in the eighth sign, Scorpio, that we may find a clue to the significance of this house in matters of sex, emotional crises, and the death and rebirth of the instincts as purified desire.
This is primarily a house of crisis and refers to those points in life where the emotional ties to others force a man to the realisation of some vital area of his own feeling nature which must be recognised, examined, and purified. Here money becomes a symbol of emotional dependence or freedom, for in our society it buys freedom or bondage in marriage, and our sexual values are largely coloured by our finances. So often in the eighth house there exists the enactment of a struggle which appears purely material and which is really emotional in origin. It is no wonder that Freud attributed such significance to money in dreams and why psychology continues to recognise the relationship between monetary and emotional generosity or tightness.
Bondage : the state of being a slave
It is common to find the individual with afflicted planets here tied to a difficult financial situation following upon a broken marriage or to chronic problems with partners who take advantage of him financially. This is particularly characteristic of an eighth house Saturn. When investigated, it will often be found that on the sexual and emotional levels there was difficulty in expression, and there is no sweeter revenge for many people than to air their disappointment and frustration in the face of an unresponsive Saturnian partner through material demands.
Affliction is another word for impediment, detriment, debilitation, etc., and can refer to a variety of conditions. Robert Zoller uses the term "local determination" to represent the condition of a planet by sign position, house position and aspect. Planets can be afflicted by sign position by being placed in signs of their detriment or fall.
The area into which this discussion takes us is a prickly one, and this is usual for Scorpio and the eighth house; however, although the previous statement may seem inordinately hard, it is ironic that in our society the prostitute, who is at least honest about the wares she sells, is despised 不屑and generally ends up in jail, while the wife who fundamentally plays the same role and buys her security with her body is glorified because society condones this mask刻意忽視. There are a great many women who trade their sexual favours for a legal tie which promises them financial security and a great many men who buy these favours in exchange for what have been euphemistically termed “a husband's rights".
There is much rubble which must be dug through where our present attitudes toward sex in relation to money are concerned for we are still following the feudal concepts of family financial structure. In spite of the efforts of more enlightened souls, it will take another generation before we can begin to understand that the real nature of sex has nothing to do with the physical world at all but is the reflection of emotional and mental energies—which are in turn the reflection of still more complex energies. Money and sex are still too complex for the average man to understand except in a literal way, and consequently, we have a tremendous amount of confusion to wade through before the alchemical union of two people into one is understood.
The three watery houses and signs represent three aspects or’ the feeling nature of man. The fourth house symbolises the nurturing forces which shape his early life. The eighth symbolises the creative and procreative forces which he wields and through which he contacts others. The twelfth symbolises the dissipating forces which eventually break down his sense of separateness and release him into group life
The eighth house is a battleground, the primary purpose of which is self-understanding and self-mastery through constant crises. There is no greater battleground or stimulus to crisis than the energies which are released through the apparently wholly physical act of sex. The union which occurs on the level of the feeling nature produces a flow of energy which takes a man, for a brief moment, “out of himself"—it is virtually the only time that he can feel himself to be at one with another human being. It is this intimate emotional oneness to which the sexual aspect of the eighth house refers 8宮的性愛, 強調身心靈結合一起; there is a death of the individual awareness and the birth of a mutual awareness for which reason the Elizabethans called the sexual act “the little death”. Unfortunately there are many people who are as frightened of the apparent emotional vulnerability inherent in this as they are of death itself 但許多人害怕這種性與愛結合在一起感受, 譬如我習慣將性, 愛分開來. What they do not recognise is that the union takes place whether it is recognised or not, and on the feeling level it is not possible to totally shut out the partner; it is only possible to believe that he has been shut out.
To consider this point of view is to recognise the real responsibility involved in a sexual union. This has nothing to do with morality. We have had many centuries of moral teachings which have done absolutely nothing to help us understand the real nature of the mystery. The currents of this great creative force or "serpent power”蛇—whose cousins we may see as the serpent in the garden, the ourobouros of alchemy, and the plumed serpent of the Aztecs—may be released in other ways, but these belong to the sphere of the occultist and the magician, and the average individual knows only one—physical sex. Once set in motion, these currents bind and alter both souls involved. All states of consciousness which involve the “death" of the personality—ranging from those induced by drugs to certain kinds of religious ecstasy and trances of varying sorts—come under the rulership of the eighth house for they all refer to this same energy which can separate the self from its vehicles. Physical death is only the last in a series of deaths which begin with birth.
Religious ecstasy is a state of consciousness where a person's awareness of the outside world is reduced, while their internal mental and spiritual awareness is increased. It can also be characterized by visions, emotional and physical euphoria, and a sense of union with the divine
A trance is a state of altered consciousness where a person is in a semi-conscious state and may not be aware of themselves. They may be unresponsive to external stimuli
Ouroboros is an emblematic serpent of ancient Egypt and Greece represented with its tail in its mouth, continually devouring itself and being reborn from itself.
Saturn in Sagittarius and the ninth house P172-173頁
The ninth house is considered to be the house of long journeys, both those made by the physical body and those which increase consciousness and broaden the perspective of the mind. In this basic interpretation, which is traditional, the duality of the Gemini-Sagittarius axis and the third and ninth houses may be clearly seen; for third house movement, related to Mercury, deals with the gathering of information, while ninth house movement, related to Jupiter. pertains to the discovery of meaning which emerges when the information is finally put into perspective. These are, as has often been suggested. the two aspects of that perceptive function which we term the mind.
The ninth house is also the house of law by traditional definition, and just as there are two kinds of journeys—those of the body and those of the mind—there are also two kinds of laws. Man- made laws deal with the structuring of society so that it develops along the most positive lines and offers the maximum of protection to its members. Spiritual laws are not very well understood because they can only be apprehended by their reflection in human behaviour; they might in psychological terms be called archetypes in the specific sense that Jung means this word. These laws are simply inherent in life rather than a product of life; in fact they are perhaps, in a more esoteric sense, the reason for life. Unfortunately all we know of these laws, apart from the discoveries of modern psychology is that interpretation given by theology which calls these archetypal patterns the Will of God and then attempts to interpret this Will according to a particular dogma or ideology. The entire subject of law, whether it is the instinctual patterning of nature, the intellectual and moral structuring of man, or a less tangible and more ambiguous patterning of life in general, is at best an abstruse subject and not one to be defined in a few paragraphs; it is likely that there is no proper definition. The realm of the ninth house, however, is an abstruse and subtle realm because it is connected with the intuition and with the intuitive perception of the laws of living and being and consciousness; and an understanding of this house, which requires the exercise of the intuition, can provide the key not only to the over-all patterns of humanity but to the meaning behind a single life. Although a cadent house 果宮, and therefore considered by tradition to be“weak", the cadent houses are the birthplaces of thought and the expression of a meaningful life as it is manifested through the midheaven and the tenth house has its seeds in the level of consciousness indicated by the ninth.
This house is steeped in a symbolic perspective which suggests in an interesting manner the meaning of dualism as it is expressed by Sagittarius. From the perspective of the Sagittarian temperament, nothing is taken at face value whether it is a person. a thing, or an experience; it is always a symbol for a broader, more basic experience or archetype, and this perpetual dual awareness of seeing the larger reflected in the smaller, of searching for cosmic meaning in the least of things, is a basic quality of Jupiter, of Sagittarius, and of the ninth house. Jupiter is a symbol for the intuition as Jung describes this function of consciousness—the means of perception whereby the instrinsic meaning of a person, a thing, or an experience is seen instantaneously, without analysis, against the broad framework of the meaning of life as a whole. This is a more modern way of interpreting the ancient Hermetic axiom of “As above, so below”—an expression which is worn through misuse but which still yields increasingly complex meanings with each successive look
Understandably, as the ninth house is connected with the intuition and the perception of meaning, the broad areas of religion and philosophy are usually associated with it, and on the individual birth chart the ninth house will generally suggest the quality and amount of involvement which the individual is likely to have with what is loosely termed “the Path”—toward individuation or broader consciousness, in a psychological sense, or toward initiation, in an esoteric sense. It is probable that these two are connected in spite of the difference in terminology and viewpoint; and once again the duality of the ninth house is evidenced, for the two worlds of psychology and esotericism, ordinarily considered poles apart, are brought together under the umbrella of the search for meaning.
Through the medium of this house and sign, Saturn tends to have a pronounced effect in colouring the individual's overall view of life and his capacity to find meaning in his own life. Whether we assign Saturn a psychological meaning and associate him with the shadow or “trickster” archetype of the unconscious or whether we assign him an esoteric meaning and call him Lucifer, the behavioural patterns which seem to be concurrent with Saturn in the ninth house follow the usual path of constriction, overcompensation, disillusion- ment and pain, searching, and eventual inner realisation and control. The kind of pain which usually accompanies this placement is loss of faith, and the search is generally for a new framework of spiritual and moral values by which the life may be given structure and meaning. The opportunity which Saturn offers here seems to be connected with a potential for direct intuitive perception of the wholeness and meaning of the psyche, and this perception often comes through what depth psychology now calls a peak experience. This kind of experience is the goal of the individuation process as Jung structured it and is also the goal of many later developments in the field of depth psychology; it is also, under a different name, the goal of the discipline of certain schools of meditation and yoga. Whatever the experience is and whether it comes in one brief and overwhelming flash or is pieced together over a period of time by an increased flow of the intuitive function, Saturn in the ninth house is connected with the possibility of this kind of experience. This does not mean that only those individuals who have Saturn in Sagittarius or in the ninth house are likely to experience this influx of intuitive perception; however, it is possible that those individuals who have these placements, or have Saturn and Jupiter in aspect, find that it is more necessary for their psychological growth to pursue this kind of perception. It might be said that the psyche aims toward this more urgently because Saturn in the ninth house suggests that the more superficial values and theological offerings will not suffice足夠的. The man with Saturn in the ninth house is driven toward a direct experience of what we choose to call God.
As usual Saturn may disguise himself, and one of his favourite presentations when he is in the ninth house is the individual who believes in nothing. This kind of rather compulsive agnosticism or atheism is rarely the outgrowth of logical analysis and a naturally pragmatic or earthy temperament; it is usually linked with fear and a rebellion against an inner urge toward things of a more abstract nature. Sometimes this kind of orientation is linked with an early upbringing of a dogmatic nature and a subsequent disillusionment. Saturn in the ninth house is often connected with a finely tuned sense of justice and a great sensitivity to the plight of humanity as a group, but there is often a tendency toward depression and lack of hope with this placement, particularly hope in the individual's own future. He may find it difficult to make contact with the flow of his over-all self through the intuition and is consequently left with a sense of futility and often with a fear of the future. The man with a ninth house Saturn often finds through hard experience that faith in someone else's interpretation of life and of justice does not suffice, and it is often difficult for him to accept any authority, temporal or spiritual, other than himself because he has been severely disillusioned被哄騙 by such authority in the past. This is the first stage of the process of disillusionment and rebuilding connected with Saturn in the ninth house; if the individual persists in his growth, the development of his intuitive perception into the world of meaning guarantees him a much more direct and meaningful authority—himself 最終發現真正屬於自己的 "高我"
There appears to be a definite link between Saturn in the ninth house and an early exposure to religious teachings of a dogmatic kind. Generally this exposure ends in disillusionment later in life. The individual will often follow the characteristic pattern of attempting to crystallise values of an essentially inner and subjective nature into the formal ritual, structure, and uniformity of orthodox religious ceremony. This becomes his spiritual security, and he relies on this structure for his sense of meaning rather than on any real perception of his own. The higher authority—whether a church or a father—offers a formula by which the rules given form the structure of life, and the individual is expected to cling without question to these rules rather than initiating an inner search whereby he can apprehend the laws of life by his own inner authority. Someone else's sincere but often narrow vision becomes his opinion, and he is trapped within the prison of his own narrow-mindedness. Generally these opinions in the end fail him for they do not stand up to his own life experiences. He is thrown back on his own resources and must begin again to build a different kind of framework for his beliefs.
來 !這段重點我跟你說, 資本主義文化( 時尚, 韓劇, IG照片呈現出那種樣子 ) 那個就是illusion image to control you
Saturn appears to have affinity with certain of our western religions, or at least with particular aspects or interpretations of them—in particular Catholicism, Mormonism, and Judaism. It is not that these paths are to be criticised, for the outer form of religion is created by man in response to an inner need and perception and any form created is necessary for a period of time. These paths become problems when they begin to crystallise; and this is often due to their interpretation by well-meaning but unimaginative individuals. What Saturn in the ninth house suggests is not that there is anything fundamentally wrong with one's religion but rather that there is some degree of crystallisation in the interpretation; the form has outlived its usefulness. Saturnian orientation in a religion inclines toward much emphasis on law, structure, guilt, punishment. and the unknowable Will of God with little emphasis on life. quality. inner meaning, or individual growth. It is often the parental interpretation which is the problem. A childhood steeped in the Saturnian k ind of morality and belief can be a fruitful source of guilt. It can help to create in the individual a doubt in his own right to decide for himself the inner or spiritual meaning of his life. This is destructive because it stifles growth. This is often the goad which drives the person with a ninth house Saturn deep into the realm of philosophy or psychology so that some kind of solution can be found for the riddle of one's existence. The prison of a ninth house Saturn is a subtle one, but it is built through loss of hope and faith and an inability to establish the meaningful subjective contact upon which real vision is built. By the denial of this basic need (or hope, Saturn suggests the necessity of the individual's finding the needed experience firsthand, without the help of dogma, of groups. guides, or gurus. Nothing except direct experience will suffice. It is in this direction that the opportunity of a ninth house Saturn lies.
The entire spectrum of Saturnian camouflage may be observed with Saturn in the ninth house, ranging from the complete skepticism of the rational thinker through the narrow vision of the fanatic to the disciplines and probings of the practical occu.ltist and finally to the muddled and well-meaning gullibility of the man who is willing to believe anything as long as it will give him back his faith. Behind all these costumes stands the inner urge toward a direct spiritual experience and a direct personal acquisition of knowledge which will throw light on the more ambiguous areas of human existence. This is quite a long way from “conflict with the law", and yet the phrase applies. It is perhaps descriptive of the man who is engaged in a struggle between his own inner convictions and the beliefs and formal trappings which have been handed to him by his environment. This kind of struggle between inner values and outer opinions always applies to Saturn's placement on the birth chart. and in this position the struggle lies in the realm of the ideas which, when coloured by emotional values, become translated into ideals. The Sagittarian temperament must have an ideal by which he can live; without the dream or the vision at the end of the climb, he cannot find the necessary one-pointedness even to begin. The same situation is true of the person with an emphasised ninth house, and it is particularly true in a specific way of the person with Saturn in the ninth. He also must have an ideal by which to live, but he must also understand the idea behind it, which lies beyond the plane of emotional aspiration and is more purely a product of the intuition. Without this kind of direct understanding he loses hope and plunges into the kind of depression which is so typical of this Saturnian placement; or he may seek to escape by one of the various expressions of overcompensation.
Saturn in the ninth house is often referred to as concurrent with a profound and penetrating mind. The more conscious individual will generally express this quality to a greater or lesser degree. He generally arrives at this point, however, by the long circuitous route, and it is only after he has experienced the opposites that he can be truly free of the crystallising effect that Saturn has on the mind. He has the possibility of finding some very valuable answers to some very broad questions; but he must find them himself without help. Saturn will tolerate no one else's authority. The man with a ninth house Saturn usually finds that he has to be his own priest, pope, and saviour because all moral and ethical values lie within him. It is the fine tightrope between the opposites which he generally is required to walk with an acute sensitivity to the fact that all moral and ethical values are, in the end, relative and yet that the universe is intrinsically moral in an altogether different sense. While realising that all ideals and concepts are relative because they are only a part of the whole, the responsibility still lies on his shoulders to act in a fashion which serves the growth of the whole. This is a tightrope in a very literal sense. On one side lies the grey purposeless which usually exists side by side with the relinquishment of one's dreams; on the other lies an incessant struggle with anything which symbolises authority. At the end of the rope, successfully crossed, lies a kind of freedom which usually is experienced with the quality that the Sagittarian expresses most easily: joy.
Saturn aspects to Uranus
however. as soon as we are able to understand :hat what is disruptive or negative to the comfort and happiness of the body, the feelings. or the intellect may be highly constructive and fulfilling for the total psyche, then we may begin to come closer to the meaning of these three planets.
Uranus. Neptune. and Pluto certainly represent uncontrol- lable energies if we are talk ing about the control by the small conscious ego of the entire collectix'e psyche of man. The question of “controlling” a planet is one of lhose pieces of presumption which is easy for the individual to discuss who has never turned inward to glimpse the kind of power inherent in the unconscious. One may visualise a man standing on a small island surrounded by a turbulent ocean, attempting to command the forces of nature; his voice cannot even be heard above the tempest. He is a laughable figure until we realise that discussing the “cont rol” of the planets is in a similar direction. These energies are not inimical or malefic in nature: lhey serve the purposes of the total self or psyche and are only inimical有害的 when the conscious man decides to pit himself against the direct ion in which his inner self is attempting to unfold. Rather I han think ing about controlling Uranus, Neptune. and Pluto, it is perhaps wiser to consider understanding them so that we may consciously cooperate with the unconscious urge toward wholeness and more inclusive consciousness of which these planets are a symbol. Rather I han think ing about controlling Uranus, Neptune. and Pluto, it is perhaps wiser to consider understanding them so that we may consciously cooperate with the unconscious urge toward wholeness and more inclusive consciousness of which these planets are a symbol.
The function of the Destroyer has always had a place in mythology, although we do not understand it now except in its most literal and petty sense. In the Hindu pantheon of divinity. Shiva the Destroyer is a necessary part of the trinity. Uranus, Neptune, and Pluto are all destroyers in a sense. for they shake the foundations of the personal ego structure so that a glimpse of the larger unil of which the individual is a part may be seen. Saturn symbolises the outermost perimeter 邊界 of the structure of the personal ego: he apparently strives to keep these forces out so that man does not have to accept the humiliating idea that he is psychically one with other human beings; however, there is a fatal flaw in this personality structure. one which always causes the collapse of the structure. When this collapse occurs.
the energies of the collective psyche always stream in. When this influx of collective energies occurs, two things can happen. If the man is able to interpret the stream so that he acts as a transmittor or communicator of the unconscious needs of the group, then we say that he is a genius because he has the gift of personifying an archetype so that men can see a reflection of their deepest inner urges in this individual's creations. lf the man is unable to keep his concept of himself separate from the collective stream and begins to think that he himself, as a personality, is this stream, then we say that he is mad because he is trying to be the archetype 榜樣模板 rather than to communicate it and in consequence loses touch with personal reality. The outer planets have strong connexions with both genius and madness, between which two states the borderline, as the saying goes, is very thin.
我在土星功課 - 與天王星和諧相位60度互動, 以天王有智慧有遠見的嶄新思維, 去幫助自己做土星現實艱苦的功課
暫時放下文藝夢想( 反正到頭來只會看A片, 看時尚性感女人) 跑去搞 Finance,
In spite of this important area of human experience, traditional astrology usually tells us that Saturn in square to Uranus is “unimportant”, that Saturn conjunct Neptune has “not much meaning for the individual”, and that Saturn trine Pluto only has bearing on the generation into which the person is born. We are also told that Saturn-U ranus contacts precipitate sudden catastrophes, that Saturn-Neptune contacts foster deceit, and that Saturn-Pluto contacts have some association with death and with subversive and criminal organisations. Obviously the human race is not divided up between those who express genius and those who express madness. There are times in the life of every individual, however, when the energies of the collective unconscious impinge upon the ordinary field of personal life 施力強加於別人; each person has his moments of genius and his moments of madness although they are not sustained. lt is at these moments when we come closest to experiencing the true nature of ourselves. These experiences are called peak experiences in depth psychology; they have also been called experiences of “cosmic consciousness” which is unfortunately no more helpful than “peak experience” in trying to describe the indescribable quality of an inner subjective perception of one's whole self. These are deeply personal experiences although they may also be considered as moments when the personality is lost or “dies” in the light of the larger perception of life. It is these experiences which are the field of the outer planets, and it is probable that contacts of these three planets with Saturn create a stronger tendency toward this kind of experience because the flaw in the ego structure is greater. Jupiter-Saturn contacts have some connexion also with this field of peak experience or perception of the self but without the archaic, impersonal, destructive feel that the outer planets bring to the experience. There is nothing of the destroyer in Jupiter; however, it is possible that the destructive aspect of the outer planets is responsible in part for their tremendous power for growth.
The realm of the outer planets is not very accessible to the earthy man who is polarised in his desire nature. But even the earthy man is affected whether he is consciously able to register the effects or not. If the conscious self is not yet sensitive encugh to understand these energies, it does not mean that they do not influence or find response in the unconscious. For the individual who has not passed the boundary of Saturn in terms of his level of awareness, the outer planets simply work in the dark; but they continue to have meaning. One may live in an underground cave and be unaware of the sun's rising and setting, but this does not stop the sun from rising and setting. We tend to possess the unfortunate idea that if we do not understand something, it does not exist. The tragedy of the outer planets is that they are so often unrecognised and the motivations which they symbolise are either wholly ignored or considered to be “mystical claptrap”. Even when these urges are presented in the light of empiric psychological investigation, they are still “mystical claptrap” to many people. Consequently Uranus, Neptune, and Pluto, when they stream into the field of personal life, often bring tragedy and destruction with them. This is not fate but the persistent blindness of the individual to his own inner rhythms and inner unfoldment.
We are used to assuming that the ancients were ignorant of these planets since the astrology of antiquity only included seven bodies. They were very probably consciously unaware of the outer planets, and there seems to be much truth in the idea that the conscious discovery of each outer planet has corresponded to the emergence into racial or group consciousness of the meaning of the planet. This is an example of synchronicity as I ung describes the term: the simultaneous occurrence of an inner unfoldment and an outer circumstance which have no causal connexion to each other but are connected by meaning. Thus, on a mundane level, the discovery of Uranus coincided with the dawn of the electrical and industrial age as well as with two great political revolutions which resulted in the birth of a new form of government. I nwardly the collective psyche of man had perhaps developed to the point where the ideals of brotherhood, freedom, individuality, and control by the mind of the forces of nature were possible of conscious expression.
There seems, however, to be evidence that our apparently unevolved predecessors were unconsciously aware of these energies because they are presented in mythology in a peculiar and meaningful fashion. All three deities are, in myth, invisible, mysterious, hidden, and not easily approached. Uranus vanishes from the Olympian pantheon after his castration and loss of power at the hands of Saturn; it is never even made clear whether he dies or not if it is possible for a god to die. He remains only in indirect form because the Furies or goddesses of justice and retribution spring from his blood and Venus, the goddess of love, rises from the ocean into which have been thrown his severed genitals. Pluto rules the underworld and rarely emerges from his lair; when he does, he is veiled and invisible and cannot be seen by the eyes of man. Neptune likewise rules a hidden world at the bottom of the sea and also—as Poseidon— shakes the earth from his hidden underground caverns. Mythology has the quality of presenting the contents of the collective unconscious in a pure and unadulterated form because it is distilled from many centuries and many overlayings of individual interpreta- tion. The hidden or unknown quality of Uranus, Neptune, and Pluto is certainly suggestive of the unconscious perception of these energies.
Saturn and Uranus are ancient enemies, and the aspects of Saturn to Uranus are not particularly easy from the point of view of personality comfort. The urge to break free from the confines of matter and material identification, to release the power of creative thought, and to learn to master the forces of nature by the power of the mind is not easily wedded to Saturn's tendency to identify with the form and to isolate himself from anything which is of group concern. Some of the inner struggle of the Aquarian personality, torn between the extremes of his abstract vision, intuitively perceived, and his respect for form and logic, may be understood when he is seen under the rulership of these two planets. The capacity to conceive構思 of an idea and work with it as though it has as much substance and as much reality as a concrete object—which it does through the eyes of the Uranian—is not a widespread talent at present. It touches the world of magic and metaphysics where thought is reality and the power to concentrate on an idea is connected with power over material life.
煉金術, 精神與物質交會點, 楊定一在轉淚點書也曾提過類似概念
Recently it has become evident through scientific experimentation that thought has the power to affect matter; this is truly a vindication of the Uranian vision. We are beginning to deduce through the “fringe” schools of healing and medicine, such as radionics and homeopathy, that man is composed of more subtle kinds of energy than the physical body alone and that thought affects these subtle energies and in turn affects the state of physical health. Now, almost two hundred years after his discovery, Uranus is beginning to make himself known to man in a truly meaningful way. lt has taken us two centuries to feel the impact of the archetype in the field of consciousness. Through these new eyes Saturn also emerges in a different form, and the opportunity available to the individual with Saturn-Uranus contacts is perhaps along the lines of earthing or making manifest the creative vision of Uranus.
In ordinary personality life these contacts tend to be connected with a kind of bobbing back and forth between the extremes of convention and the extremes of individual self- expression. As we habitually use these terms in relation to Saturn and Uranus, they need to be more closely examined so that the aspect is more comprehensible. Saturnian convention has to do with the formal structures of society and of behaviour which facilitate self- protection and separateness. This is not the subtle adjustment to social and individual need which is a strong feature of the watery type of person, particularly the Cancerian; it is rather a forced emphasis on a form of behaviour simply because it has been done that way before and once held significance. Saturnian convention does not grow with the growth of man's psyche but crystallises in forms of ceremony which become empty shells devoid of life. This, however, is not the function of Saturn. It is the result of the unconscious individual's response to Saturn which is a different thing. Individual self-expression as it is evidenced by the Uranian type is usually adherence to an idea which is perceived by the individual intuitively. rather than absorbed from the environment, and which is conceived to be more true, more real, and more substantial than the conventional structure. It is not necessarily selfish because it may be an idea which incorporates the safety or welfare of the group: and this is usually the case with Uranus. He does not fight for himself but fights on behalf of and as an example to the group. The difference between Saturnian and Uranian codes is that the Saturnian has been demonstrated workable by the past, although this is no guarantee of future relevance, whi!e the Uranian is a reality in the mind and has no demonstration except in the vision of the intuition. Given a contact between these planets, the individual usually tries to ally himself with one or the other. not realising that each without the other is incomplete.
I n the ordinary individual who has not worked toward the development of a Uranian consciousness, this capacity to see a whole vision and use the vision as a basis for the ideas by which one lives is largely an unconscious function and is in the process of slowly emerging into consciousness. Uranian energy is then usually expressed in sudden crises which may involve conflicts with public authority, with parents, or with anything which contains the symbolic value of tradition or of opinions rather than ideas directly conceived. What ordinarily happens is that Uranus, disguised as chance, brings about an event which temporarily shatters the apparent safety and solidity of social values and ways of thinking based on tradition. The individual who is not able to express this urge in a conscious manner, who has simply never bothered to think for himself or to stretch his mind up into the heavens instead of rooting it in the earth, is usually at the mercy of eruptions from below which he himself has attracted, unconsciously, in the form of external events. The collapse of the business, the sudden conflict with the law, the disruption of the marriage, the accident are all different masks through which Uranus, symbolising the need to free oneself from identification with the outward trappings of life which are so often thought of as oneself, makes himself known as a collective urge working through the psyche of an individual. The presence of Saturn- Uranus contacts seems to suggest that the time for conscious re- evaluation of the source of ideas is now. The individual is faced with the challenge of demonstrating his own magical powers over circumstance by first declaring his emergence into psychological adulthood by thinking independently. Even if the effect of these contacts is not observable in a pronounced way because it is largely unconscious, in some quarter of life this challenge is offered. If it is not consciously accepted, the individual will usually contrive a way by which he forces himself to accept, and then he calls it chance. If any planet may be said to have a connexion with the law of synchronicity, it is probably Uranus.
This contact sometimes is concurrent with the political or social anarchist, whether he is effective or not. Saturn may react with a good deal of fear to what he feels as a powerful threat from the forces of chaos. Uranian vision usually seems chaotic to Saturn because it has no prior tangible demonstration. I t is wholly a gift of the world of ideas. This fear may help to produce a person obsessed by law, or it may contribute to a person obsessed by the need to prove himself free of the law. Either way it is an obsession which stems from a feeling of powerlessness against the enormous power of collective forces. The group of which the individual is a part seems to demand that he make a choice; he feels he must act for or against the larger, more impersonal social structure which surrounds him. He usually tends to identify his personality with one half of the group. lf he attempts to isolate himself from the social currents of his time, he is usually compelled by circumstances which he himself unconsciously attracts to abandon his isolation. Whether he likes it or not, whether it is inconvenient or not, the collective psyche calls to him, and some part of his defensive shell is usually sacrificed so that he can grow into a broader understanding of the larger life of which he is a part .
It is probably not strictly true to say that Saturn-U ranus contacts concur with personality traits since these aspects do not have much to do with the personality in itself. They have more bearing on the relationship of the individual to the group and to what happens to his psyche at the point of contact. Some people are more expressive of the spirit of their time than others, and some are consciously aware of their participation while others blindly help to shape the society of the future without understanding the nature of their own suffering and its collective aspects. There definitely seems to be some connexion between one's sensitivity to the ideas symbolised by the outer planets and one's capacity consciously to live these ideas out in practical life. lf the vehicle of response lacks sensitivity—that is, if the individual's level of awareness is too narrow to permit him conscious realisation of the importance of the larger world around him—then Saturn- Uranus contacts will still affect him and draw him into the group needs at the expense of his own ego structure, but he will not understand what has happened to him. It will seem to him to be the cruel hand of fate.
Every planet seems to be asked to make a sacrifice when it contacts Saturn, and the nature of this sacrifice is usually in the area of having to resolve a moral conflict between the shadowy and bright sides of the personality by shifting the centre to a broader scope of consciousness. This idea of solving the conflict of opposites by moving the centre of the fight so that it is large enough to contain the opposites within it is basic to both psychological and esoteric thought. We may also find this motif in mythology as in the story of Hercules fighting the Hydra. The Hydra cannot be conquered by the ordinary fighting methods; in order finally to slay it, Hercules is forced to his knees so that he can hold the monster up to the sunlight. It is the complete shift in approach which accomplishes the completion of the labour. Any planetary contact with Saturn suggests a conflict of opposites between the bright face of the planet and the psychic urge which it symbolises. and the dark shadowy face of Saturn who will always oppose it. Out of this struggle comes the possibility of raising the conflict to a new level so that the entire person grows from the experience. To accomplish this he must first see the struggle and understand its nature. Then he can begin to work with his opportunity.
The conflict which ensues from Saturn-U ranus contacts seems to occur between the isolated self and the idea of the group as a unit or living organism, held united by the shared thoughts of its members. The old argument of whether it is possible to remain an individual while being part of a collective unit is brought up here, and for the person who has a Saturn-U ranus contact, it seems to be part of his psychic equipment to demonstrate the reality of this comi›ination of opposites. The psyche appears to urge itself toward being in- dividually fruitful and productive, yet at the same time being group- conscious and able to contribute one's work to the development of the whole. I t has been very difficult for us in the past to demonstrate any kind of 1usion of these two opposing poles, and the conflict has resulted in political ideologies which sacrifice either one or the other without achieving any k ind of integration. In the individual the conflict tends to produce those people who are furious individualists, with a hatred of everything Saturnian, and those people who are furiously loyal to the old system which protects the rights of the individual but has no pity on the individualist. The individual with Saturn-U ranus must generally solve his own problem of integration between these two kinds of law, and two apparently contradictory k inds of authority, so that he can join hands with those to whom he is connected by his humanity and work toward the same kind of integration within the gri up. This kind of integration seems to be a special gift of the Aquarian personality, and it is possible that with the advent of the next astrological age the same gift can be extended to everyone.
