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JyotishaThe Astrology of Ancient India
om gam ganapataye namah
Astrology, Karma and Reincarnation
byMarc Boney, MA
www.jyotirvidya.net
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Astrology, Karma and Reincarnation
The Ancient Vedic Civilization
Many thousands of years ago, in what is now northern India, there existed a very
advanced civilization. Advanced not in a technological sense as ours today with its
microchip supercomputers, space satellites and cell phones, but advanced in the sense of
the extraordinary inner spiritual development of its “wise men.” These sages, who were
referred to as rishis or “seers” didn’t explore outer space, but the inner realms of spirit
and soul. From their enlightened states of consciousness, these seers produced a legacy
of knowledge known as the Vedic tradition (from the Sanskrit word Veda, meaning
“sacred knowledge).
The time period when the ancient Vedic civilization flourished is a matter of scholarly
debate, ranging anywhere to 4,000 to 1500 B.C. It suffices to say that it is among the
oldest civilizations of recorded history. From the standpoint of a set of spiritual beliefs,
the modern form of this ancient tradition is commonly known in the world today as
Hinduism, but the name by which it refers to itself is “Sanatana Dharma,” which means
literally “eternal truth.”
It is not so much a defined religion as an approach to spiritual experience. The primary
“source material” or “scriptures” of this tradition are the four Vedas. These are stotras or
hymns considered to have been “revealed” to the Vedic seers in their enlightened or
divine states of consciousness. They contain knowledge about all aspects of life,
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particularly knowledge of the structure of the cosmos and man’s relationship to the
Divine
Volumes could be written about the spiritual perspective on life articulated in this ancient
tradition but reduced to its essence it consists of three interrelated concepts or “eternal
truths.”
1. The Reality of the Higher Self
The first truth is that man in his essence is pure spirit (purusha). This spirit is seen as
being identical with the highest reality of life, which is God (Brahman). The underlying
view is that everyone has within them an individual "spark of the divine," although most
are in a state of ignorance (avidya), and totally unaware of this Higher Self (Atman).
2. The Existence of the Soul
The second truth relates to the individualization of the universal spirit into " soul,”
referred to in Vedic science as the jiva (literally - "living being"). The jiva itself is non-
physical, but takes on physical form at birth. It has free will, meaning it acts according to
its own volition, and is immortal, meaning it continues to exist even with the death of the
physical body. The essential point of truth about the soul according to Vedic wisdom is
that it creates its own reality through its thoughts, words, and actions. Being in essence
a creative principle, and having free will, the soul creates effects and has experiences
according to the law of action and reaction. The process through which the soul
experiences the results of its own creation is known as the Law of Karma.
3. The Law of Karma and Reincarnation
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This third truth has to do with the law of karma, and its corollary concept, reincarnation.
The word karma comes from the Sanskrit root kri meaning, "to do", from which our
English word "create" is derived. It means literally "the effects of past actions." The law
of karma is the law of action and reaction as it applies to the soul level of existence. It is
the same universal law that is expressed in the Bible by the statement "As you sow, so
shall you reap. An individual's karmas are the accumulated effects of the soul's past
thoughts, intentions, words, and actions. They are the seeds sown in the past that have
"created" the present, and will condition future experience.
According to this view, the soul experiences these karmic effects in more than one
lifetime. Propelled by the force of its desires, the soul reincarnates again and again in a
continuous cycle of birth, death, and rebirth (Samsara). In the Bhagavad-Gita, one of the
sacred texts of the Vedic tradition, the process of reincarnation is explained by way of an
analogy:
“As a man casting off worn-out garments takes other new ones, so the dweller in the
body casting off worn-out bodies takes others that are new.”
Four Primary Motivations
The innumerable desires that propel this cycle of birth, death and rebirth span the entire
spectrum of all human hopes and fears, dreams and aspirations, yet are seen in the Vedic
tradition as all being related to one of four primary motivations.
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The first of these is dharma, a word that does not translate easily, but which connotes the
desire to do good deeds in the world, to be of benefit to others, and make the world a
better place. These are the people who pursue humanitarian careers or pursuits not out
of a desire for personal enjoyment or economic gain, but from a wish to serve mankind,
and out of a sense that it is “the right thing to do.” Those individuals whose lives are
predominately motivated by dharma or moral duty become the Jonus Salks, Albert
Schwitzers and Mother Theresas of the world.
The second is called artha (wealth), which refers to the desire to acquire the things of this
world and enjoy their comforts. Whereas on one level this can mean purely material
wealth and all the things that can be purchased with it, on another level this also refers to
the desire to have a mate and family, as well as other close human relationships like
friends, business associates and the like.
As we look around us, the vast majority of individuals appear to fall in this category in
that they are predominately motivated by the desire to hold a position, have status within
society and acquire wealth. In keeping with this is the concurrent wish to marry, have
children, own property and live a comfortable life materially. All of this is subsumed
under the notion of artha, which refers primary to the desire to acquire and possess.
The third motivtion is kama (worldly enjoyment) or the desire for sensory pleasure and
enjoyments of all varieties, though the word is oftentimes mistranslated to mean purely
sexual pleasure. An individual living a life in which this motivation predominates is
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what we might call a sensualist or hedonist. Someone like Hugh Hefner, or at least the
playboy image that he sought to personify, might exemplify a life where kama is the
primary aim.
The last category is moksha, which means “spiritual liberation.” In the West, we would
call this fourth motivation the desire to obtain “salvation” or “to get to heaven.” These
are the rare individuals for whom the attractions of the world no longer hold any interest,
and who seek a direct experience of a higher, more permanent reality. Historical figures
such as St. Francis of Assisi, or The Buddha, both of whom renounced all worldly
pursuits very early in life in order to pursue spiritual aims, are examples of individuals in
whom the impulse towards moksha is predominating.
The idea here is not that someone is born and continuously expresses in their life just one
of these motivations. This would be considered rather atypical. Most of mankind is
motivated throughout life by all of these aims, to various degrees, and at different phases
of their existence. St Augustine spent the first half of his life in the relentless pursuit of
sensual indulgence, and the later half in seeking salvation.
However, according to the Vedic tradition there is also a point to all this striving; there is
an end state to all the soul’s desires and longings, and this is referred to as a state of
“God-realization.” The tradition holds that the only experience that will ever be
completely fulfilling, the only experience that won’t leave the soul longing for more, is
the direct experience of God. In fact, the whole dance of creation is seen as nothing but
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“God’s play,” a great cosmic game of hide and seek so that eventually “the Self might
again behold the Self and realize that it is the Self.” This, proclaimed the enlightened
sages of ancient India, is the ending point and culmination of an evolutionary path that
the soul is traveling over many lifetimes. And they saw encrypted in the planetary
patterns at birth a karmic code, revealing the soul’s present inclinations concerning kama,
artha, dharma, and moskha.
The Three Kinds of Karma
The “chain of causation” according to the Vedic tradition is that desires give rise to
actions, which result in experiences that leave impressions upon the mind (samskaras)
that then gives rises to further desires. Every action also brings about a corresponding
“reaction” or future “effect,” which, as we’ve seen, is what the word karma means.
Although the basic idea of karma is relatively simple—“as you sow you reap”—the
concept is relatively complex and differentiated in the Vedic tradition. Four main
“categories” are identified.
Sanchita Karma – Sanchita means, “heaped together” and is the term used to denote the
total karma yet to be experienced—good or bad—that the soul has accumulated in all
previous lives. This category therefore refers to the soul’s entire karmic “bank account.”
It has to do with any effect that the soul has “sown” but not yet “reaped.” There is a
saying in the Vedic tradition that “in the same way that a small calf unerringly finds his
mother among a heard of cows, so too the soul’s karma will inevitably find it.”
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Prarabdha Karma – is the term used to refer to that portion of the soul’s sanchit karma
that is due to manifest in the present life. The concept here is that the soul does not
experience the sum total of its past effects in any given lifetime, but just a small portion.
This smaller part or present allotment is what an individual’s astrological birth chart is
said to reveal, and is the primary topic of this book. Words in our language such as
“destiny,” “fate,” “fortune,” and even “God’s will” all connote the same basic idea as
prarabdha karma—those experiences in life that a person is somehow “meant to have.” I
once heard prarabdha karma described as “now-ready-to-be-experienced” karma.
Kriyamana Karma – is the term used to denote the effects of our present actions and is
the “free will” part of the equation. Kriyamana karma has to do with the choices we
make now and the actions we take in the present that can alter or modify the past and
condition the future. No one, according to the Vedic view, is a helpless “victim” of past-
life karma. There is always something that can be done to alter “fate” and to create
something different in the future, and this is what kriyamana karma refers to.
To illustrate the distinction between sanchita, prarabdha, and kriyamana karma, let’s
take an instance where an individual is born blind. This condition is not some cruel,
random accident of “fate” according to the Vedic tradition. Somehow it became a part of
that soul’s total karmic account, their sanchita karma. Now in this birth that karma
“comes due” and they experience being born blind. Sanchita karma has now become
prarabdha karma since what was sown in the past is now being reaped in the present life.
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But let’s say that forty years later medical science has advanced to such a degree that
through an operation their sight could be restored. As it happens, this person has better
karma in the area of finances and can actually afford the best medical specialists and
expensive surgical procedures. They choose to “take action” (kriyamana karma) and
sight is restored. This scenario is exactly what may happen in the life of musical
recording artist, Stevie Wonder, who has been blind since birth. It was announced
recently that specialists now think they can operate and restore his sight, and that he may
go ahead with the procedure.
But now take a contrasting situation. A baby girl is born into an incredibly wealthy
family, a presumably positive type of prarabdha karma. Both parents pass away when
she is a young adult, and she becomes the sole heir to millions. But she makes no effort
(kriyamana karma) to become a wise steward of her financial fortune, but chooses
instead to let her finances be handled by a series of wastrel husbands who squander her
wealth and leave her broke. I know of just such a person.
Besides illustrating the difference between the three different categories of karma, I use
these examples also to make the point that the Vedic tradition does not suggest that we
are mere helpless recipients of our karma, good or bad. We can always “do” something
about it, though how difficult it may be to change a karmic trend in our life is said to
depend upon how fixed, firm, or flexible it is.
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Three Degrees of Karma
Did you ever notice how some aspects of life always seem to “fall in place” very easily
whereas others never seem to “come together” despite great efforts? I know a gentleman
in his mid-40’s who has “the Midas touch.” All his business ventures “turn to gold.” Yet
he can’t seem to have an enduring, fulfilling relationship with a woman to save his life.
If you examine his birth chart you’ll find dramatic and repeated indications of worldly
success and wealth karma. You’ll also find equally dramatic and repeated indications of
difficulty and turbulence in his relationship life. Because these two themes repeat from
several different angles in his birth chart, they represent “fixed karma” and appear highly
resistant to change—much like long-standing and deeply engrained habits. On the one
hand he would find it difficult not to be successful in business, yet fulfillment eludes him
in relationship.
Does this mean then that he has no choice but to just “live with it?” No, not at all, says
the Vedic tradition. There are spiritual practices that can overcome even these “fixed”
karmas. They are referred to as upayes, or “remedial measures,” and are an all-important
aspect of Jyotish. After all, why would anyone want to become aware of negative karma,
if there wasn’t anything one could do about it?
Yet not all karma is so intransigent. President Teddy Roosevelt was congenitally weak
and sickly as a child, but became fanatically determined at a young age to overcome this
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condition. By religiously adhering to a strenuous regimen of exercises and therapies, he
developed into the hearty, robust outdoorsman of American history. His weak and sickly
body in childhood can be seen as an example of what the Vedic tradition refers to as
“firm” karma. This is a pattern in life that is rather “solid,” but which yields to
determination and effort. The planetary patterns at his birth revealing his prarabdha
karma show both weaknesses and strengths with respect to his physical constitution, and
his efforts (kriyamana karma) in this area made the difference.
Lastly, there is the “flexible” category. This represents some aspect of life experience—
not of your choosing initially—that you find relatively easy to change. Say, for example,
you are born and raised in a very cold climate, like Minnesota. However, having grown
up, you decide year-around roller skating is more your style than ice hockey, and you
want to relocate to California. Your family even supports the idea, since now they have a
warm place to come visit in the winter, and your company just happens to have a San
Diego office that welcomes you with open arms. It all comes together very easily, and in
such a case, the person’s birth chart would show very favorable, flexible patterns in this
area of their life. Contrast this scenario to real-life friends of mine in Kansas City who
have wanted to move for ten years, but one thing after another makes it hard for them to
leave. Their planetary patterns in the area of “home” and “location” reveal a much less
“flexible” quality of karma.
To summarize this part of our discussion then, the main premise underlying Vedic
astrology is that we are not born a “clean slate,” or “empty vessel,” but come into this
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world destined to experience certain effects from our actions in previous lives. These
“effects” can be fixed, firm or flexible.
Of course, the problem with concepts like karma and reincarnation for many people is
that they cannot be verified according to the empirical methods of Western science. They
are admittedly metaphysical assertions, and like all such assertions, very difficult, if not
impossible to prove.
However, presuming that the soul exists, reincarnation happens, and the law of karma
operates, what is the connection to astrology? How can it be that the planetary pattern at
birth reveals an individual’s karma? To understand it, one has to appreciate another
metaphysical truth, but one that is at least more empirically demonstrable.
Man is a Microcosm
This notion is expressed in the ancient astrological proverb - "As above, so below." The
statement refers to the idea that the relationship of man to the universe is that of a
microcosm to a macrocosm. In astrology, the macrocosm portion of the equation means
primarily our immediate solar system, and in particular, that portion of it that is visible to
the human eye. This includes the "ancient seven,”—the Sun, Moon, and the five planets,
Mercury, Venus, Mars, Jupiter, and Saturn.
These are all readily observable and apparent to anyone who looks into the sky. What is
not so apparent is that the celestial bodies that make up the "cosmos" of our solar system
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correspond to energy centers (chakras) within the energy field (aura) of human beings.
The old astrological dictum "As above, so below” refers quite literally to the fact that the
components and structure of the solar system mirror the components and structure of the
human soul.
To someone with no immediate experience of this, such a statement may seem
preposterous. This is where the insights of Vedic science and the whole eastern tradition
of knowledge come in. For it is here that the macrocosm/microcosm idea is fully
articulated. By presenting a very profound and detailed understanding of the various
aspects and levels of human existence, Vedic science makes the idea of man as a
microcosm explicit.
Spiritual Anatomy
Vedic science holds that man in his essence is pure spirit (purusha), but that this spirit is
enveloped in three types of bodies (sariras). These three bodies, in turn, are said to be
composed of five sheaths (koshas). The three bodies and their different sheath are as
follows:
1) The physical body (sthula-sarira)
consisting of the "food" or anatomical sheath (annamaya kosha).
2) The subtle body (suksma-sarira)
consisting of the energy sheath (pranamaya kosha)
the mental/emotional sheath (manomaya kosha)
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the intellectual sheath (jnanamaya kosha)
3) The casual body (karana-sarira)
consisting of the bliss sheath (anandamaya kosha)
The first body, made up of flesh and bones and sustained by food, is the one with which
we are all familiar. It can be perceived through normal sensory experience, and is the
outward, physical aspect of the individual that grows old and eventually dies.
What is not normally perceived is the "subtle body," so called because it is said to be
made of “fine” or more “subtle” substance, more like energy than matter as we know it.
As indicated above, it consists of three sheaths.
The first of these, the prana, or life force sheath, relates to the physiological processes
such as respiration, circulation digestion etc. Still subtler is the manas or
mental/emotional sheath that relates to the functions of perception, cognition, feeling, and
motivation. The third relates to the intellectual processes of reasoning, discrimination,
and judgment and is therefore known as the jnana or knowledge sheath.
According to Vedic science these three sheaths make up what we experience as our inner
world of thoughts, feelings, desires, and judgments, though we would not normally relate
to these as having form, substance and comprising a “body”. It is important to note here
that this subtle body has an alternate name. In Vedic science and other esoteric
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traditions, it is also referred to as the “astral body.” The reason for this will become clear
later in the discussion.
Still less perceptible is the “causal body,” so called because it is the “cause” of the other
two and without which the others could not exist. This is the purely spirit level of the
individual that is connected with the Divine. It is made up of the ananda or bliss sheath.
This body is the inner most aspect of the individual, and, according to Vedic science,
does not die.
Western scientists do not yet recognize these non-physical “bodies”. However, reference
to them can be found in almost every esoteric tradition. More importantly, they can be
directly experienced in the higher states of consciousness developed through the
meditative practices of Yoga. When seen in these states of awareness, they appear as a
luminous energy field that surround an individual and inter-penetrate each other in
succession. Each succeeding sheath is composed of finer substances. This energy field is
known in common parlance as the “aura.”
Cosmic Energy, Energy Centers, and Channels
We know that the physical body is made up of flesh, blood, bone, nerves and so on, but
what of the other invisible, non-physical bodies? Vedic science’s answer to this question
is that they consist of different forms of energy (prana), energy centers (chakras), and
energy channels (nadis).
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The Sanskrit word prana is often translated “breath”, but actually means “life” or “life-
force.” Though connected to the breath in the physical body, it is not identical with it.
Rather, it refers to a more subtle energy or animating principle that permeates all things.
It has its corollary in the Chinese concept of ch'i upon which their system of medicine is
based.
On the subject of this life-force (prana), a present day Yoga master comments:
"It is as difficult to explain Prana as it is to explain God. Prana is the energy permeating
the universe at all levels. It is physical, mental, intellectual, sexual, spiritual and cosmic
energy. All vibrating energies are prana. All physical energies such as heat, light,
gravity, magnetism and electricity are also prana. It is the hidden or potential energy in
all beings. .It is the prime mover of all activity. Prana is the principle of life and
consciousness. It is equated with the real Self (Atman) of the individual which is one and
the same with God (Brahman)."
This connection that is made in Vedic science between the breath, the life-force, and
spirit in man can be found in other traditions of knowledge as well, and is deeply
embedded in our own language. The English word "spirit" is from the Latin spiritus,
which means literally “breath.” When a person dies we say they “expired,” meaning
literally, they are “out of breath, or spirit.”
Just as the physical body has its nervous system over which electrical-like impulses flow,
the subtle and causal bodies are said to contain complex networks of “nadis” (“conduits”)
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through which vital energy (prana) circulates. Some 72,000 of these are identified, but
the three most important are called the susumna, ida, and pingala, and run along the axis
of the spine.
The subtle and casual bodies also contain energy centers (chakras) which are also located
along the vertical axis of the spine. Chakra means “wheel,” and its use in this context
refers to the fact that when seen in expanded states of awareness, these centers look like
spinning wheels or vortexes. Vedic science identifies seven major ones, and they are
given here in descending order, along with their location along the spine.
Energy Centers (Chakras) Location on Spinal Axis 1. Sahasara-chakra Crown of the head 2. Ajna-chakra Area between the eyebrows 3. Vishudda-chakra Throat 4. Anahata- chakra Heart 5. Manipuraka-chakra Navel or Solar Plexus 6. Swadishthana-chakra Sacrum 7. Muladhara chakra Coccyx
When Vedic science speaks of the location of the energy centers along the spinal axis, it
should be clearly understand that they are not a part of the physical spinal cord. They
exist solely in the subtle body.
This means that just as there is a Sun in the heavens, so also is there a “Sun center”
within each of us. In Vedic science this is the Ajna chakra located at the point between
the eyebrows, and understood to be the center of spiritual illumination, the so-called
"third eye" of occultism. It is represented as having two petals because it is paired with
the Soma-chakra, or Moon center in the middle of the brain. These together form a unit
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that reflects the basic masculine and feminine polarity in the psyche, which manifest in
such dualities as logic and feeling.
Mercury in the solar system corresponds to an energy center in the subtle body, known in
Vedic science as the Vishudda-chakra. It is identified with the throat area, the center of
speech. Note that in ancient mythology, Mercury was known as “the messenger of the
gods” and was said to rule over communication.
Just as there is Venus in the solar system, known in mythology as the “goddess of love,”
so also there is a “Venus center” in the psyche. This center is referred to as the anahata
chakra, and is located in the area of the heart, traditionally recognized at the seat of the
affections.
Martial artists are taught to locate and tap into a powerful energy emanating in the area of
the navel, and in every day language we speak of person having a lot of “guts” or
“intestinal fortitude.” Vedic science refers to the area of the navel as the manipuracka
chakra, and in the macrocosm of our solar system, it corresponds to the fiery red planet,
Mars, the “god of courage and war” in mythology.
Planets are to the cosmos of the solar system what the energy centers (chakras) are to the
cosmos of the human psyche. Just as every normal human body has a heart, eyes, liver,
exual organs etc., yet is unique, so too does every human psyche contain Mars, Mercury,
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Venus etc., though these energies express themselves in a unique way within each
individual.
The importance of this concept for understanding astrology cannot be overemphasized. It
is the original insight which gave birth to astrology, and makes the statement “As above,
so below” come alive. It is from this basic awareness that the whole edifice of
astrological knowledge is built. It is the key to understanding why and how Astrology
“works.”
The External and Internal Zodiac
However, one might ask at this point, “What about the constellations or “signs” of the
Zodiac?” “Where do they fit in with this macrocosm/microcosm idea?” Before going
into this important question, a brief explanation of the Zodiac is in order.
The word “Zodiac” originated in the ancient Greek civilization, though the concept is
much older. In the more ancient Vedic civilization it was referred to as the Kaal Chakra
or Wheel of Time. “Zodiac” is the abbreviated version of “Zoidiakos Kyklos,” a Greek
phrase meaning, “Circle of Living Beings, or Animals.” The “Circle” here refers to that
area of the celestial sphere in which the Sun, Moon, and planets have their apparent
motion from a geocentric point of view. This pathway has the ecliptic, the apparent path
of the Sun, as its centerline, and is divided into twelve thirty-degree sections, each of
which is associated with particular groups of stars. “Animals” refers to the fact that eight
out of the twelve symbols of the Zodiac are animals. The Zodiac is one of the primary
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frames of reference used in astrology to locate where the planets are at the moment of an
individual's birth.
It is not the figment of someone’s imagination, but a scientific reality. The orbits of the
planets around the Sun all lie relatively along the same plane, such that if you could look
at the solar system from the side it would resemble a disc. This being so, when we
observe the movements of the planets from our vantage point on Earth, they all appear to
move along the same “highway” in the sky. This highway is what has anciently been
referred to as the Zodiac. When related to the movement of the Sun (which we really
know to be the movement of the Earth around the Sun), the Zodiac represents the cycle of
the year. The Sun's position through this cycle is the basis of the "Sun Sign" astrology of
the newspapers.
The division of the Zodiac into 12 sections is not arbitrary either, though the reasons for
it are less obvious. Within the cycle of the year there are four “transition” points, the
spring and fall equinoxes, and the summer and winter solstices. These mark the
beginning of the four seasons. The division into 12 comes about when each of these
seasons is further subdivided into three, an early, middle, and late period. However, this
is all on the external level. To truly understand the division of the Zodiac into 12, it is
necessary to appreciate the internal Zodiac.
Internal Zodiac? Earlier when discussing the anatomy of the subtle body mention was
made of the three main channels (nadis) along the spinal axis, through which the life
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force (prana) circulates. (Think of electricity flowing over a wire.) Vedic science
identifies the middle, one of these as the susumna-nadi, which means, “the current that is
most gracious.” It is also called the Brahma-nadi, or the God channel, because when the
life force (prana) flows up this center channel to the psychic center at the top of the head
(sahasara-chakra), one has a direct experience of God (Brahman).
Left of this center channel is the ida-nadi, or “pale channel.” This reference is difficult to
understand until it is noted that it is also called chandra-nadi, or “moon channel.” “Pale”
in this context refers to the pale, soft light of the moon, and connotes the cool, yin,
feminine, negative electrical-like energy that this channel conducts.
Right of the center channel is the pingala-nadi or “reddish channel.” Again, the name
seems obscure until you realize that this nadi is alternately called surya-nadi, or “sun
channel,” connoting the hot, yang, masculine, positive electrical-like quality of the life
force (prana) when flowing along this nadi.
The susumna-nadi originates in the psychic energy center at the base of the spine
(muladhara-chakra), runs directly up the spinal axis, pierces each of the intervening
chakras, and culminates in the crown center, or “thousand-petaled lotus” at the top of the
head (sahasara-chakra).
The ida and pingala also originate in the base center, but rather than moving straight
upward, they wind in serpentine fashion around the susumna, criss-crossing at each of the
six lower centers, and terminate at the right and left nostrils. Taken together, they form a
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complete “circuit” through which psychic energy normally circulates in the lower six
centers. This “circuit” is the internal Zodiac. It is the path along which the internal Sun,
the life force (prana), moves in connection with the cycle of the breath.
A clairvoyant describes this energy flow in the following way:
“There is a vertical flow of energy along the spinal axis that pulsates up and down the
aura. It extends out beyond the physical body above the head and below the coccyx. I
call this the main vertical power current.”
But where then are the 12 constellations of this internal Zodiac? In every introductory
text on astrology we find the information that the constellations each have “gender.” If
they are numbered from one to twelve starting with the sign Aries, the odd constellations
are “masculine,” while the even constellations are “feminine.”
Another fundamental principle of astrology is that each sign is “ruled” by one of the
planets. This scheme is given as follows:
Sun rules Leo
Moon rules Cancer
Mercury rules Gemini and Virgo
Venus rules Libra and Taurus
Mars rules Aries and Scorpio
Jupiter rules Sagittarius/Pisces
Saturn rules Aquarius and Capricorn
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You will notice that the Sun and the Moon each have rulership over one constellation,
and that the five remaining planets “rule” over two. When you take into account the
subtle body and its relationship to the solar system the reason for these designations
becomes clear. Within man, the microcosm, the 12 signs of the Zodiac are the feminine
and masculine aspects (ida and pingala) of the lower six energy centers (chakras).
In other words, each of the lower six psychic centers expresses their energy in both a
masculine and feminine, or “solar” and “lunar” polarity.
Consider this statement from the beginning of the Bible, Genesis, verse 27: “So God
created man in his own image, in the image of God created he him: male and female
created he them.” More esoteric interpreters of this creation myth would say that the
verse doesn’t refer to the external creation of the male and female species, but to the
internal masculine and feminine aspects of the soul. These “male and “female” halves
are the two sides of the psychic energy centers associated with the planets.
For example, the zodiacal signs Gemini and Virgo represent the “masculine” and
“feminine” aspect of the energy center at the throat, corresponding as we have seen with
the planet Mercury. This is why in astrology, Mercury it is said to “rule” these two signs.
This relationship of the zodiacal signs to the psychic energy centers (chakras) represented
by the planets is as follows.
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Masculine Polarity Center/Planet Feminine Polarity
Leo Forehead - Sun/Moon Cancer
Gemini Throat - Mercury Virgo
Libra Heart - Venus Taurus
Aries Navel - Mars Scorpio
Sagittarius Sacrum - Jupiter Pisces
Aquarius Coccyx - Saturn Capricorn
From an esoteric standpoint, this is how the division of the zodiac into 12 comes into
being. This is how the signs get their gender, and this explains why certain planets
“rule” certain signs.
Now I understand that readers may find all of this very difficult to relate to since most of
us have no direct experience of “subtle bodies,” “energy centers,” or “energy channels”
crisscrossed in a helix formation along a central axis. However, an image of this is
actually much more familiar than you may realize.
Think of the medical insignia, which we have all seen many times, consisting of a staff
with two entwined snakes and two wings on top. This is the caduceus, from the Greek
meaning “the symbolic staff of a herald.” In our society it symbolizes the physician. To
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understand the origin of this peculiar image and its association with the medical
profession, it’s necessary to take a short excursion to ancient Greece.
The western medical tradition has its roots, like most western science and culture, in the
ancient Greek civilization. In the medical history books for example, we find the Greek
physician; Hippocrates (as in Hippocratic oath) regarded as the “Father of Medicine.”
The representation of the medical profession by the caduceus dates back to this time. In
the pantheon of gods and goddess of that civilization, Asclepius, the god of healing, and
Hermes (known in the Roman mythology as Mercury) are both pictured holding the
caduceus. However, any information about why the caduceus is associated with these
gods, what the image represents, and what it has to do with healing, is difficult to find.
While it seems only logical that the “messenger of the gods” be pictured holding a
“herald's staff”, why the god of healing?
The connection becomes less obtuse when it is understood that the image of the caduceus
represents the flow of psychic energy (prana) through the main channels (nadis) of the
subtle body, and that the balanced flow of this energy was seen as being the basis of good
health.
Compare this image to one from ancient India depicting the inner subtle body of a person
seated in meditation
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They are essentially the same images representing the subtle body with its central axis,
energy centers (chakras) and male-female “channels.” They are an image that shows the
“mirrored” relationship between the solar system and the subtle body, between the
macrocosm and the microcosm.
"Of the Stars"
When describing the subtle body earlier, I made mention that it is also sometimes
referred to as the astral body. The word astral literally means “of the stars.” Why this
alternative name? The reason for it is that the ancient sages perceived that it is this aspect
of our being that harmonizes with the position and movements of the celestial bodies. In
other words, it is the electromagnetic energy field enveloping the body that is responsive
to cosmic radiation, in much the same way as a radio is responsive to radio waves.
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That all of this happens on a subconscious level, outside of our everyday awareness,
doesn't make it any less real. The human eye cannot detect ultraviolet or infrared
radiation, but these kinds of radiation exist, and they have their effect regardless of our
being able to see them.
However, in recognizing these microcosm/macrocosm relationships, neither astrology nor
Vedic science is implying that in some way we are puppets on planetary strings.
"Supposed Influence of the Stars"
The biggest misconception about astrology—and one of the reasons people find it so
objectionable—is that it is seen as a completely deterministic view of life. If you look
astrology up in the dictionary you will see it described as a medieval pseudo-science
dealing with the “supposed influence of the stars.” If a man's fate is written in his stars at
birth, where is the free will in that? This idea is particularly repugnant to the western
cultural viewpoint with its strong emphasis on self-determination and personal autonomy.
Those raised in the Judeo-Christian religious tradition, particularly Catholicism like
myself, were indoctrinated at a young age in the idea of the soul, but a soul with free will.
If there was any influence coming from the heavens, it was from God and his grace, not
the planets!
I have always found a certain irony in this objection since—rather than denying the
principle of free will—astrology, if correctly understood, actually affirms it. Look at
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astrology superficially, and it does seem to deny free will. Understand its spiritual basis,
and quite the opposite picture emerges.
As we saw from the first part of the discussion, true astrological understanding is based
on the concepts of reincarnation, and the law of action and reaction (karma). An
appreciation of these ideas in relation to astrology reveals a great secret of life.
Expressed in the words of a modern-day yoga master, this secret is that:
"A child is born on that day at that hour when the celestial rays are in mathematical
harmony with his individual karma. His horoscope is a challenging portrait, revealing
his unalterable past and its probable future results. The chart, therefore, shows our
mind pattern, our past conditioning, the mental impressions and patterns referred to as
samskaras. The chart shows what we are now because of what we have thought and
done in the past.”
Chapter 16, pg. 188 Autobiography of a Yogi
Paramahansa Yogananda
The above statement refers to the fact that the unique pattern made by the celestial bodies
at the moment of an individual's birth in some way resonates with the energy pattern that
makes up the subtle body. This energy pattern, in turn, reflects that soul's individual
karma - the effect of its past thoughts and actions.
Why the moment of birth? Why not the moment of conception? Actually, the Vedic
astrological tradition acknowledges the primacy of conception. However, the time of
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birth, more precisely, the moment of the first independent breath, is the astrologically
significant one for the following reason.
We saw earlier that the movement of the breath is seen in Vedic science as connected
with the more subtle flow of energy in the main channels up and down the spine. During
the period in the womb, the developing fetus does not breathe but receives its “life force”
supply from the mother via the umbilical cord. It is only at birth that the infant takes its
first independent breath, thus establishing its own unique energy pattern. It is this unique
pattern that is mirrored in the structure of the cosmos at birth. It is a pattern that has its
origin in the past incarnations of the soul.
Completely opposite then to what is popularly believed, astrology is based on the view
that the soul is free - free, that is, within the law of action and reaction. Like Vedic
science, astrology affirms the view that the soul creates its own reality. Current reality,
both internal and external, is viewed as a function of the past, with the future being
determined by present actions. Eastern spiritual traditions refer to this cycle as the Wheel
of Life, which is seen as being linked together by the chain of cause and effect.
Planets as Agents Not Causes
It should be clear from the above discussion that astrology does not hold that the planets
are the direct cause of anything in our life. They are rather “agents,” a cosmic
mechanism through which the law of cause and effect is played out on the level of the
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soul. One of the most ancient and authoritative texts on Vedic astrology, the Brihat
Parashara Hora Shastra, expresses this idea directly in the opening chapters.
“The Unborn lord has many forms. He has incarnated as the planets to bestow on living
beings the results due to their karmas.”
A simple example might serve to illustrate this point. If I wanted to send a loved one
flowers, I could purchase a bouquet and directly hand them to her. More likely, I would
call up a florist, place an order with my credit card, and the flowers would be delivered to
her.
In the language of formal logic, my order is the efficient cause of her receiving the
flowers. The florist and the delivery person from whom she actually receives the flowers
are merely the agents of cause. So it is with the planets and our karma. We, as souls,
reap the fruit of the seeds we have sown. These fruits come to us via the agency of the
different cosmic energies that the planets represent.
Consider, for example, the planetary force Mars. It symbolizes the force of dynamism in
the soul. It is the “soul energy” of pure desire, the will toward action, and the impulse to
assert oneself and take initiative. On the most primitive level it has to do with the
aggressive and sexual impulses in man. A positive Mars in a birth chart expresses itself
as an appropriate, healthy aggression and self-assertion. It is “will power: consciously
directed towards constructive aims and actions. It suggests a balanced, constructive use
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of this energy by the soul in the past. Negative Mars manifests as impatience, excessive
willfulness, destructiveness, violence, and the wrong use of force. It suggests an
unbalanced use of this energy in the past that is the karmic antecedent for negative
occurrences of this kind experienced in the present.
Freud, Jung and the other early psychoanalytic investigators demonstrated that much of
human behavior was unconsciously determined, that early life experiences, the memories
of which are lost or repressed, continue to hold powerful sway over our behavior. Early
parental and family relationships were shown to be of particular formative importance.
Vedic psychology takes this idea one step further and recognizes that the circumstances
of our birth, as well as the parents, to which we are born, are themselves karmic effects.
The net result of this understanding is the inescapable conclusion that we must ultimately
take responsibility for everything that happens to us—good or bad.
However, it is vitally important to understand that we are not your charts anymore than a
gardener is their garden. What we truly are in essence according to the Vedas is pure
creative intelligence, or spirit. The chart and the karmic potential reflected in it, is only
what we as spirits with free will have created in the past. So astrology shouldn’t make
anyone a fatalist. Instead, the real implication is that we are the architects of your own
destiny and in time can create anything that we want. The chart merely shows where you
are at the moment.
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Inherent in all of us is the capacity for self-transformation. In the Vedic tradition there is
the wonderful saying, “Over and above karma is dharma.” This means that over and
above the law of cause and effect, there is the law of the evolution of the soul. We can all
grow into the greater light and love of the Spirit if we open ourselves to it. I heard a great
teacher say once that karma is nothing next to God’s grace. And how do we grow in
God’s grace? His answer was “Love people, serve people, feed people.”
A “Proofs-based” Science
Having outlined this Vedic viewpoint of reality, please understand that I am not
suggesting that you now accept it has “the Truth.” I simply wanted to present the
philosophical foundation upon which Jyotish rests. Accepting anything on “faith” is
actually against the spirit of the Vedic tradition, which considers itself a “proofs-based”
science. In the case of Jyotish, the student is asked to learn some interpretive principles
and then put them “to the test” using accurate birth data. If Jyotish “works,” it lends
credence to the concepts of karma and reincarnation, at least inferentially.
However, I fully appreciate that the question of whether Jyotish “works” is something
about which everyone is going to want to decide for him or herself. I invite you then to
study this science with me and put it to your own test!
