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Astrology of Personality: A Reformation of Astrological Concepts and Ideals in Terms of Contemporary Psychology and Philosophy: A Re-Formulation of ... of Contemporary Psychology and Philosophy Paperback – 1 Sep 1991
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The layout of the book btw, is as follows:
Contents: Preface Prologue Prelude to a history of astrology
01. Astrology faces modern thought
02. Astrology & analytical psychology
03. Individual, collective, creative & the cyclic process
04. A key to astrological symbolism
05. A classification of astrological viewpoints.
06. The dial of houses
07. The signs of the zodiac
08. Planets & personality
09. Planetary interweavings
10. Degrees of the zodiac & the Sabian Symbols (Astrological Mandala)
11. Form & the pattern of planetary aspects
12. The birth chart & the progressions
13. The technique of progressions, directions & transits
14. Principles of astrological interpretations
Epilogue: The use of astrology in the process of individuation & civilisation.
These are promising questions. Most of Rudhyar's attempts, however, fall flat to some extent. What he ends up suggesting is that astrology is essentially a theory of personality and that this is its most important application. I am not entirely sure I agree with Rudhyar, but it is a reasonable view.
The book is organized in two parts. The first is an exploration of what various philosophical ideas may apply to astrology and the second is an exploration of astrology as a theory of personality (or more broadly, an "algebra of life").
My approach would be very different from Rudhyar's view in that rather than working backwards from the present, I would likely work forward from early philosophical models. For example, in Timaeus, Plato offers a theory of astrology based on a common structure between the human spirit and the cosmos. As we move towards the present, there becomes an urge, which Rudhyar entertains, to try to place astrology and similar old traditions in the purview of scientific disciplines and psychological views.
The result is that I found a lot of Rudhyar's approach somewhat less than satisfying. He tries to treat acausal principles as scientific, and almost treats the I Ching as a scientific treatise. Yet for all the problems, he asks the profound and difficult questions and it is likely that individuals reading the book will be challenged and urged to think about some of the issues themselves.
As one can guess, this is not a beginning book on how to practice astrology. However, an urge to practice astrology is not needed to get something out of it.