ANA MARIA. SEGHESSO
Astrology is one of the oldest occult sciences; is born along with Astronomy, from which it has never separated, although its objectives are different. In Latin both terms indicate what today we call Astrology; in English the word astronomy had both meanings until the Enlightenment. The Greek word learning, means technically Astrology, while the word μαθηματικός , (matemáticos) means astrologer as first reception. From its beginnings, the study of the stars has been grounded in mathematics, number, calculations of cycles and astronomy. The first inhabitants of Mesopotamia historically documented by archaeological and epigraphic findings, are Sumerians. In 1the city of Uruk, around 3000 BC. a great invention takes place: writing, which determines the beginning of History. This script was called “cuneiform” to root from the wedge shape of its characters.
The origins of celestial science lie in ancient Mesopotamia, modern Iraq; Ashurbanipal, king of Assyria (669 to 627 B.C.), conqueror of Babylon, compiled an immense archive where they were preserved in cuneiform terracotta tablets, astrology manuals and ephemeris, with calculations of hundreds of years of celestial movements. It was the Sumerians who first studied the astros and synthesized into omens their movements; however, from the Hellenistic period Mesopotamian astrologers were called “Chaldeans” simply, without geographical or ethnic connotations. The astrologer was called “tupšarru”, a term which also means scribe, master of the arts, “...an expert in celestial things, who knows perfectly the movement of the stars and interprets the signs sent by the gods to men so that they may regulate their lives and thus not succumb to eventual evil,” is specified in the Enuma Anu Enlil, or “Handbook of the astrologer”. The name currently borne by the astrological signs, the zodiac and the stars then known, is Sumerian. The principles and techniques have not undergone major changes with the passing of the millennia. Through the invention of the zodiac we entered the phase of astronomical computation founded on mathematics. For this purpose the circle was divided into 12 parts of 30o each, without taking into account the constellations, although some of them are named. According to the Assyriologist O.Neugebauer, “... there were precise mathematical reasons that induced the adoption of a well-defined cycle that measured the progression of the sun and planets with respect to sections of exactly 30 degrees ̈. In reality, the zodiac was nothing more than an indispensable mathematical idealization and was used as an astronomical computation. Diodorus of Sicily, a Greek historian of the first century B.C., mentions in his writings the knowledge possessed by the Chaldeans; according to what he writes in his Historical Library, "have conducted thorough observations for many years, acquiring precise knowledge of the movements and properties of each, predicting men much of what will happen to them ... have studied the properties of so-called mobile stars, which they call "interpreters Greeks call Chronos, ... the other four are called as our astrologers: astro of Ares, Aphrodite, Hermes and Zeus... They are called interpreters because while the others are motionless and complete a single very slow revolution along an established journey, these complete a cycle peculiar, indicating what is about to happen, serving as advisors to men of the intentions of the gods.” Other classical authors such as Cicero in “On Divination” and Pliny in “Natural History”.
DIODORO SICULO
MAMARCO AURELIO
Archaeological discoveries made in Iraq over the last hundred years corroborate the texts of ancient writers, since the content of the terracotta tablets in the oldest known writing is mostly astrological. The Babylonians described some of the existing constellations a thousand years before the birth of Christ; in the Sumerian period, around 3000 BC, the Pleiades constellation is already mentioned. Other archaeological documentation mentions that by 600 BC, the Zodiac had been divided into twelve parts; a round terracotta tablet reproduces the Zodiac divided by signs, just as we know it today. Astrology, called "Divine Science," was interpreted by priests, considered spokesmen of divinity. Many peoples investigated the science of astrology in ancient times: the Greeks, Etruscans, Romans, Hindus, Persians, and Chinese. Plato writes in The Laws, “There are three disciplines that free men must learn: one consists in calculations and the study of numbers; the second in the art of measuring lengths, surfaces, and solids; and the third in the study of the revolutions of the stars and their reciprocal relationships that naturally occur in their paths.” (The Laws, VII, 818) In Egypt, astrology and magic found fertile ground and were developed according to religious principles that shaped the secret wisdom of the powerful priestly caste and the pharaoh. In India, the discipline of astrology was introduced along with the spread of the doctrine of Buddha (560–480 BC); In China, its spread coincides with the period of Confucius' teachings (551-479 BC). In the 2nd century AD, Claudius Ptolemy, an Egyptian astronomer, astrologer, mathematician, and geographer from Alexandria, wrote the Tetrabiblos, a compendium of all astrological science known until then, which still represents the greatest document of the ancient tradition.
PLATO
This Egyptian, who wrote in Greek, is credited with transmitting the synthesis of ancient astrological knowledge. In Rome, astrology became popular, was no longer controlled by priests and monarchs, and began to be used by a large part of the population. The most common accusation against diviners of that period was deceit and greed for money (usually little) by scoundrels, rascals, and poor devils. Cato the Elder is the author of the famous saying: "I am surprised that a haruspex does not laugh when he meets another haruspex," quoted by Cicero. Alongside popular divination, there was speculative esoteric knowledge, introduced into the empire through the Greek philosophers. Roman intellectuals and politicians had different criteria for evaluating divination; The former adopted a detached and rational attitude, while politicians, on the other hand, utilized the College of Augurs, an institution formed by priests who practiced divination by the flight of birds. The political power derived from this consisted of the power to suspend elections or declare their decisions null and void. Fraud and disrespect for the popular will were the consequence of this type of power. Cicero was an augur in 52 BC, accepting Roman religious institutions, including divination, and taking auspices into consideration in all cases where the law so established. This nullifies the distinction between superstition and religion, while astrology is considered an intellectual experience related to philosophy, and is addressed only by a restricted and educated group, including Marcus Aurelius. Astrology and Stoic philosophy together formed a metaphysics of nature, determined by the movement of the stars. Neoplatonism Shortly after the spread of Claudius Ptolemy's theories, the Neoplatonic school of philosophy developed in the Roman Empire. Its greatest exponent was Plotinus (205-207), who recognized the profound connection between heaven and earth. Although the concept of free will had not yet been defined, Plotinus attributed to human beings the moral faculty that allows them to shape their own lives. The interpretation of the language of the stars—signs revealing divine wisdom—supported this objective. It was a reaction to the absurd determinism of the diviners of decadent Rome, who had turned astrology into a fatalistic belief in which man becomes a slave to astral forces. The Arab Astrologers After the fall of the Western Roman Empire (476), the culture and intellectual life of Greco-Roman civilization came to a standstill; This period of cultural inactivity in the West coincided with a flourishing of the arts and sciences in the East. The Arabs translated many books on ancient science from Greek and Persian, welcomed scholars to their lands, and built an astronomical observatory in Baghdad. Thanks to them, astrology returned to the West, once again becoming a source of interest and study. University courses on astrology were held at the universities of Bologna, Paris, Salamanca, and Tübingen. The Arabs transmitted their knowledge to the Iberian Peninsula during their long occupation (8th - 15th centuries). At the court of Alfonso X "the Wise" (13th century), fundamental works were translated, such as "The Complete Book of the Judges of the Stars" by Ali Aben Ragel.
CICERO
Other authors such as Abu Masar, Alkinidi, and Abram Ben Ezra documented a great attention to the mathematical elements of astrology in medieval Arab and Hebrew culture. Christianity and Astrology Early on, Christianity needed to adapt to the deeply rooted beliefs of ancient pagan cults and to the astrological tradition, from which it borrowed many symbols. In the Christian calendar, the names of the days of the week maintained their relationship to celestial bodies, while Christ replaced the Sun and the Virgin Mary replaced the Moon. How was December 25th chosen as the birth of the Savior, even if it is not possible to prove that it is the exact day? The coincidence of December 25th with the winter solstice in the northern hemisphere corresponds to the pagan festival of "Sol Invictus," god of light, a festival instituted by Emperor Aurelian (270-275). The celebration of the Festival of Light was related to the time of year when the sun's light begins to increase, ending in June, at the summer solstice. The unconquered Sun was destined to triumph over the darkness of evil and was celebrated on that same date in the figure of Mithras, an Indo-Iranian deity. At the Council of Nicaea (325), Christians agreed on the date of Christ's birth, the winter solstice, and his resurrection, the spring equinox, to promote an alternative to pagan festivals. Both celebrations are related to the northern solar year. Philological Criticism During the Renaissance, astrology retained its ambiguous nature between religion and magic, especially due to the great influence of Hermetic texts and the discovery of ancient writings that were reinterpreted in an esoteric sense. During this period, searches began in libraries throughout Europe to discover manuscripts that the Middle Ages had ignored or known only indirectly. However, the novelty of this search for readings lies not only in the greater number of classical authors studied compared to the Middle Ages, but also in the particular attitude that humanists had toward these authors. The Catholic and Protestant Churches believed they saw in the astrological mythology of the Renaissance a reminiscence of the Greek and Roman gods. Having rejected the reconciliation between astrology and Christian theology according to the Neoplatonic interpretation of astral movements as instrumental causes or "signs" of divinity, astrology was condemned by the Church of Rome as superstition and contrary to free will. Luther also condemned it as a pagan version of "servile free will," similar to idolatry.
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The tendency toward rationalization and materialism in research methods sparked a harsh polemic against astrology. However, it continued to be practiced in much of Europe's courts because most people believed in the influence of the stars. The prestige of astrologers grew significantly, and popes, kings, princes, and statesmen relied on their knowledge. Kepler (1571-1630) was an illustrious astrologer. His foresight in the "Kalender für 1618" is famous, where he warned "those who have populations under their authority to avoid any measure that might provoke violent reactions, and to keep the people under control, because in May 1618 important political complications would begin." Precisely in that same month, the "Defenestration of Prague" occurred, marking the beginning of the Thirty Years' War. Galileo (1564-1642), Tomas Campanella (1568-1639), and Tycho Brahe (1544-1601) devoted considerable space to astrology in their studies. Goethe (1749-1832) included astrology in the humanities, and Friedrich Schelling (1775-1854) valorized the astrological heritage of the past in his philosophical work, upholding the principle of "the unity of all opposites and the harmony of heterogeneous forces at work in the world." The Current Situation Statistical tests carried out at the Sorbonne, the University of Berlin, and several American institutes confirm the correspondence between an astral situation and a specific human reality, a historical-social event, or a natural change. From the field of psychology, C.G. Jung defines astrology as a doctrine of "astrological models," capable of making unconscious motivations conscious within the symbolic typology of the collective psyche. According to this theory, astrology is a psychological theory of planetary signs, understood as "archetypes," a symbolism that, when perceived in its entirety, would be closely related to the secret and profound truth of the human being. A widespread relativism in culture, increasing globalization, the exchange of values, and the dissolution of Unitary Wisdom,
However, a change is being verified in his study, thanks to the support offered by new sciences such as psychology, anthropology, astrophysics, biology, semiology.
In the new astrological conceptions, free will, the past, the present and the future would be intimately linked to the contents that consciousness can transform.
The future in a certain sense is already "present", it only waits for our conscience to proceed to illuminate it.
yachayta t’aqwirqanku ñawpa pacha griegokunapi, etruscokunapi, romanokunapi, hindukunapi, persakunapi, chinokunapi. Platón qillqan The Laws nisqapi, 1999 watapi. “Kimsa disciplinakunam kan, chaykunatam libre runakunaqa yachananku: hukninmi yupaykunapi hinaspa yupaykunamanta yachaypi, iskay kaqtaq arte tupuypi largokunata, hawakunata hinaspa solidokunata, kimsa kaqtaq quyllurkunapa muyuyninmanta hinaspa paykunapa huknin hukninwan tupasqankumanta yachaypi”. (Kamachiykuna, VII, 818) Egipto nacionpin ch’aska qhawaypas layqakuypas allin allpata tarirqanku, chaymi religionpa kamachikuyninkunaman hina wiñarqanku, chay kamachikuykunaqa atiyniyoq sacerdotekunaq, faraonpa pakasqa yachaynintan churarqan. India nacionpiqa Budaq yachachikuynin mast’arikusqanwan kuskan ch’aska qhawayta qallarirqanku (560 - 480 watakunapi manaraq Cristo hamushaqtin); Chinapi mast'arikuyninqa tupanmi Confuciopa yachachisqan pachawan (551-479 Kristup ñawpan pacha) . Iskay kaq pachakwatapi d. C., Claudio Tolomeo, Alejandría llaqtamanta Egipto runa, quyllur yachaq, quyllur yachaq, yupay yachaq, allpa yachaq ima, Tetrabiblos nisqa qillqata qillqarqan, llapanmanta huk compendio
Archaeological discoveries made in Iraq over the last hundred years corroborate the texts of ancient writers, since the content of the terracotta tablets in the oldest known writing is mostly astrological. The Babylonians described some of the existing constellations a thousand years before the birth of Christ; in the Sumerian period, around 3000 BC, the Pleiades constellation is already mentioned. Other archaeological documentation mentions that by 600 BC, the Zodiac had been divided into twelve parts; a round terracotta tablet reproduces the Zodiac divided by signs, just as we know it today. Astrology, called "Divine Science," was interpreted by priests, considered spokesmen of divinity. Many peoples investigated the science of astrology in ancient times: the Greeks, Etruscans, Romans, Hindus, Persians, and Chinese. Plato writes in The Laws, “There are three disciplines that free men must learn: one consists in calculations and the study of numbers; the second in the art of measuring lengths, surfaces, and solids; and the third in the study of the revolutions of the stars and their reciprocal relationships that naturally occur in their paths.” (The Laws, VII, 818) In Egypt, astrology and magic found fertile ground and were developed according to religious principles that shaped the secret wisdom of the powerful priestly caste and the pharaoh. In India, the discipline of astrology was introduced along with the spread of the doctrine of Buddha (560–480 BC); In China, its spread coincides with the period of Confucius' teachings (551-479 BC). In the 2nd century AD, Claudius Ptolemy, an Egyptian astronomer, astrologer, mathematician, and geographer from Alexandria, wrote the Tetrabiblos, a compendium of all astrological science known until then, which still represents the greatest document of the ancient tradition.
3,576 / 5,000
This Egyptian, who wrote in Greek, is credited with transmitting the synthesis of ancient astrological knowledge. In Rome, astrology became popular, was no longer controlled by priests and monarchs, and began to be used by a large part of the population. The most common accusation against diviners of that period was deceit and greed for money (usually little) by scoundrels, rascals, and poor devils. Cato the Elder is the author of the famous saying: "I am surprised that a haruspex does not laugh when he meets another haruspex," quoted by Cicero. Alongside popular divination, there was speculative esoteric knowledge, introduced into the empire through the Greek philosophers. Roman intellectuals and politicians had different criteria for evaluating divination; The former adopted a detached and rational attitude, while politicians, on the other hand, utilized the College of Augurs, an institution formed by priests who practiced divination by the flight of birds. The political power derived from this consisted of the power to suspend elections or declare their decisions null and void. Fraud and disrespect for the popular will were the consequence of this type of power. Cicero was an augur in 52 BC, accepting Roman religious institutions, including divination, and taking auspices into consideration in all cases where the law so established. This nullifies the distinction between superstition and religion, while astrology is considered an intellectual experience related to philosophy, and is addressed only by a restricted and educated group, including Marcus Aurelius. Astrology and Stoic philosophy together formed a metaphysics of nature, determined by the movement of the stars. Neoplatonism Shortly after the spread of Claudius Ptolemy's theories, the Neoplatonic school of philosophy developed in the Roman Empire. Its greatest exponent was Plotinus (205-207), who recognized the profound connection between heaven and earth. Although the concept of free will had not yet been defined, Plotinus attributed to human beings the moral faculty that allows them to shape their own lives. The interpretation of the language of the stars—signs revealing divine wisdom—supported this objective. It was a reaction to the absurd determinism of the diviners of decadent Rome, who had turned astrology into a fatalistic belief in which man becomes a slave to astral forces. The Arab Astrologers After the fall of the Western Roman Empire (476), the culture and intellectual life of Greco-Roman civilization came to a standstill; This period of cultural inactivity in the West coincided with a flourishing of the arts and sciences in the East. The Arabs translated many books on ancient science from Greek and Persian, welcomed scholars to their lands, and built an astronomical observatory in Baghdad. Thanks to them, astrology returned to the West, once again becoming a source of interest and study. University courses on astrology were held at the universities of Bologna, Paris, Salamanca, and Tübingen. The Arabs transmitted their knowledge to the Iberian Peninsula during their long occupation (8th - 15th centuries). At the court of Alfonso X "the Wise" (13th century), fundamental works were translated, such as "The Complete Book of the Judges of the Stars" by Ali Aben Ragel.
Other authors such as Abu Masar, Alkinidi, and Abram Ben Ezra documented a great attention to the mathematical elements of astrology in medieval Arab and Hebrew culture. Christianity and Astrology Early on, Christianity needed to adapt to the deeply rooted beliefs of ancient pagan cults and to the astrological tradition, from which it borrowed many symbols. In the Christian calendar, the names of the days of the week maintained their relationship to celestial bodies, while Christ replaced the Sun and the Virgin Mary replaced the Moon. How was December 25thchosen as the birth of the Savior, even if it is not possible to prove that it is the exact day? The coincidence of December 25thwith the winter solstice in the northern hemisphere corresponds to the pagan festival of "Sol Invictus," god of light, a festival instituted by Emperor Aurelian (270-275). The celebration of the Festival of Light was related to the time of year when the sun's light begins to increase, ending in June, at the summer solstice. The unconquered Sun was destined to triumph over the darkness of evil and was celebrated on that same date in the figure of Mithras, an Indo-Iranian deity. At the Council of Nicaea (325), Christians agreed on the date of Christ's birth, the winter solstice, and his resurrection, the spring equinox, to promote an alternative to pagan festivals. Both celebrations are related to the northern solar year. Philological Criticism During the Renaissance, astrology retained its ambiguous nature between religion and magic, especially due to the great influence of Hermetic texts and the discovery of ancient writings that were reinterpreted in an esoteric sense. During this period, searches began in libraries throughout Europe to discover manuscripts that the Middle Ages had ignored or known only indirectly. However, the novelty of this search for readings lies not only in the greater number of classical authors studied compared to the Middle Ages, but also in the particular attitude that humanists had toward these authors. The Catholic and Protestant Churches believed they saw in the astrological mythology of the Renaissance a reminiscence of the Greek and Roman gods. Having rejected the reconciliation between astrology and Christian theology according to the Neoplatonic interpretation of astral movements as instrumental causes or "signs" of divinity, astrology was condemned by the Church of Rome as superstition and contrary to free will. Luther also condemned it as a pagan version of "servile free will," similar to idolatry. The tendency toward rationalization and materialism in research methods sparked a harsh polemic against astrology. However, it continued to be practiced in much of Europe's courts because most people believed in the influence of the stars. The prestige of astrologers grew significantly, and popes, kings, princes, and statesmen relied on their knowledge. Kepler (1571-1630) was an illustrious astrologer. His foresight in the "Kalender für 1618" is famous, where he warned "those who have populations under their authority to avoid any measure that might provoke violent reactions, and to keep the people under control, because in May 1618 important political complications would begin." Precisely in that same month, the "Defenestration of Prague" occurred, marking the beginning of the Thirty Years' War. Galileo (1564-1642), Tomas Campanella (1568-1639), and Tycho Brahe (1544-1601) devoted considerable space to astrology in their studies. Goethe (1749-1832) included astrology in the humanities, and Friedrich Schelling (1775-1854) valorized the astrological heritage of the past in his philosophical work, upholding the principle of "the unity of all opposites and the harmony of heterogeneous forces at work in the world." The Current Situation Statistical tests carried out at the Sorbonne, the University of Berlin, and several American institutes confirm the correspondence between an astral situation and a specific human reality, a historical-social event, or a natural change. From the field of psychology, C.G. Jung defines astrology as a doctrine of "astrological models," capable of making unconscious motivations conscious within the symbolic typology of the collective psyche. According to this theory, astrology is a psychological theory of planetary signs, understood as "archetypes," a symbolism that, when perceived in its entirety, would be closely related to the secret and profound truth of the human being. A widespread relativism in culture, increasing globalization, the exchange of values, and the dissolution of Unitary Wisdom complicate astrological principles. However,
FUTURE, AN ANCIENT DREAM
Astrology is one of the oldest occult sciences; is born along with Astronomy, from which it has never separated, although its objectives are different. In Latin both terms indicate what today we call Astrology; in English the word astronomy had both meanings until the Enlightenment. The Greek word learning, means technically Astrology, while the word μαθηματικός , means astrologer as first reception. From its beginnings, the study of the stars has been grounded in mathematics, number, calculations of cycles and astronomy. The first inhabitants of Mesopotamia historically documented by archaeological and epigraphic findings, are Sumerians. In 1the city of Uruk, around 3000 BC. a great invention takes place: writing, which determines the beginning of History. This script was called “cuneiform” to root from the wedge shape of its characters. The origins of celestial science lie in ancient Mesopotamia, modern Iraq; Ashurbanipal, king of Assyria (669 to 627 B.C.), conqueror of Babylon, compiled an immense archive where they were preserved in cuneiform terracotta tablets, astrology manuals and ephemeris, with calculations of hundreds of years of celestial movements. It was the Sumerians who first studied the astros and synthesized into omens their movements; however, from the Hellenistic period Mesopotamian astrologers were called “Chaldeans” simply, without geographical or ethnic connotations. The astrologer was called “tupšarru”, a term which also means scribe, master of the arts, “...an expert in celestial things, who knows perfectly the movement of the stars and interprets the signs sent by the gods to men so that they may regulate their lives and thus not succumb to eventual evil,” is specified in the Enuma Anu Enlil, or “Handbook of the astrologer”. The name currently borne by the astrological signs, the zodiac and the stars then known, is Sumerian. The principles and techniques have not undergone major changes with the passing of the millennia. Through the invention of the zodiac we entered the phase of astronomical computation founded on mathematics. For this purpose the circle was divided into 12 parts of 30o each, without taking into account the constellations, although some of them are named. According to the Assyriologist O.Neugebauer, “... there were precise mathematical reasons that induced the adoption of a well-defined cycle that measured the progression of the sun and planets with respect to sections of exactly 30 degrees ̈. In reality, the zodiac was nothing more than an indispensable mathematical idealization and was used as an astronomical computation. Diodorus of Sicily, a Greek historian of the first century B.C., mentions in his writings the knowledge possessed by the Chaldeans; according to what he writes in his Historical Library, "have conducted thorough observations for many years, acquiring precise knowledge of the movements and properties of each, predicting men much of what will happen to them ... have studied the properties of so-called mobile stars, which they call "interpreters Greeks call Chronos, ... the other four are called as our astrologers: astro of Ares, Aphrodite, Hermes and Zeus... They are called interpreters because while the others are motionless and complete a single very slow revolution along an established journey, these complete a cycle peculiar, indicating what is about to happen, serving as advisors to men of the intentions of the gods.” Other classical authors such as Cicero in “On Divination” and Pliny in “Natural History”, concur
Iraq nacionpi kay qhepa pachak watakunapi arqueológico tarisqankuqa ñawpaq tiempopi qelqaqkunaq qelqasqankunatan cheqaqchan, aswan ñawpaq reqsisqa qelqakunapi terracotamanta tablakunapi kaqkunaqa yaqa llapanpin ch’askakunamanta yachay hina. Babilonia runakunan willarqanku Cristoq nacesqanmanta waranqa wata ñawpaqtaraq wakin ch’aska t’aqakunamanta; Sumeria tiempopi, otaq yaqa 3000 watapi manaraq Jesús hamushaqtin. hinaspapas Pléyades nisqa quyllurkunamantapas rimasqañam kachkan. Huk arqueológico documentokunapipas rimakunmi 600 watapi manaraq Cristo hamushaqtin Zodiaco chunka iskayniyoqman t’aqasqa kasqanmanta; huk terracota tabla muyu formayuq, Zodiacota mirachin fraccionasqa signokunawan, kunan yachasqanchis hina. Astrología nisqatan suticharqanku “Ciencia Divina” nispa, chaytaqa sacerdotekunan t’ikrarqanku, paykunaqa divinamanta rimaq hinan qhawarirqanku. Askha llaqtakunan ch’aska qhawaymanta yachayta t’aqwirqanku ñawpa pacha griegokunapi, etruscokunapi, romanokunapi, hindukunapi, persakunapi, chinokunapi. Platón qillqan The Laws nisqapi, 1999 watapi. “Kimsa disciplinakunam kan, chaykunatam libre runakunaqa yachananku: hukninmi yupaykunapi hinaspa yupaykunamanta yachaypi, iskay kaqtaq arte tupuypi largokunata, hawakunata hinaspa solidokunata, kimsa kaqtaq quyllurkunapa muyuyninmanta hinaspa paykunapa huknin hukninwan tupasqankumanta yachaypi”. (Kamachiykuna, VII, 818) Egipto nacionpin ch’aska qhawaypas layqakuypas allin allpata tarirqanku, chaymi religionpa kamachikuyninkunaman hina wiñarqanku, chay kamachikuykunaqa atiyniyoq sacerdotekunaq, faraonpa pakasqa yachaynintan churarqan. India nacionpiqa Budaq yachachikuynin mast’arikusqanwan kuskan ch’aska qhawayta qallarirqanku (560 - 480 watakunapi manaraq Cristo hamushaqtin); Chinapi mast'arikuyninqa tupanmi Confuciopa yachachisqan pachawan (551-479 Kristup ñawpan pacha) . Iskay kaq pachakwatapi d. C., Claudio Tolomeo, Alejandría llaqtamanta Egipto runa, quyllur yachaq, quyllur yachaq, yupay yachaq, allpa yachaq ima, Tetrabiblos nisqa qillqata qillqarqan, llapanmanta huk compendio
Archaeological discoveries made in Iraq over the last hundred years corroborate the texts of ancient writers, since the content of the terracotta tablets in the oldest known writing is mostly astrological. The Babylonians described some of the existing constellations a thousand years before the birth of Christ; in the Sumerian period, around 3000 BC, the Pleiades constellation is already mentioned. Other archaeological documentation mentions that by 600 BC, the Zodiac had been divided into twelve parts; a round terracotta tablet reproduces the Zodiac divided by signs, just as we know it today. Astrology, called "Divine Science," was interpreted by priests, considered spokesmen of divinity. Many peoples investigated the science of astrology in ancient times: the Greeks, Etruscans, Romans, Hindus, Persians, and Chinese. Plato writes in The Laws, “There are three disciplines that free men must learn: one consists in calculations and the study of numbers; the second in the art of measuring lengths, surfaces, and solids; and the third in the study of the revolutions of the stars and their reciprocal relationships that naturally occur in their paths.” (The Laws, VII, 818) In Egypt, astrology and magic found fertile ground and were developed according to religious principles that shaped the secret wisdom of the powerful priestly caste and the pharaoh. In India, the discipline of astrology was introduced along with the spread of the doctrine of Buddha (560–480 BC); In China, its spread coincides with the period of Confucius' teachings (551-479 BC). In the 2nd century AD, Claudius Ptolemy, an Egyptian astronomer, astrologer, mathematician, and geographer from Alexandria, wrote the Tetrabiblos, a compendium of all astrological science known until then, which still represents the greatest document of the ancient tradition.
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This Egyptian, who wrote in Greek, is credited with transmitting the synthesis of ancient astrological knowledge. In Rome, astrology became popular, was no longer controlled by priests and monarchs, and began to be used by a large part of the population. The most common accusation against diviners of that period was deceit and greed for money (usually little) by scoundrels, rascals, and poor devils. Cato the Elder is the author of the famous saying: "I am surprised that a haruspex does not laugh when he meets another haruspex," quoted by Cicero. Alongside popular divination, there was speculative esoteric knowledge, introduced into the empire through the Greek philosophers. Roman intellectuals and politicians had different criteria for evaluating divination; The former adopted a detached and rational attitude, while politicians, on the other hand, utilized the College of Augurs, an institution formed by priests who practiced divination by the flight of birds. The political power derived from this consisted of the power to suspend elections or declare their decisions null and void. Fraud and disrespect for the popular will were the consequence of this type of power. Cicero was an augur in 52 BC, accepting Roman religious institutions, including divination, and taking auspices into consideration in all cases where the law so established. This nullifies the distinction between superstition and religion, while astrology is considered an intellectual experience related to philosophy, and is addressed only by a restricted and educated group, including Marcus Aurelius. Astrology and Stoic philosophy together formed a metaphysics of nature, determined by the movement of the stars. Neoplatonism Shortly after the spread of Claudius Ptolemy's theories, the Neoplatonic school of philosophy developed in the Roman Empire. Its greatest exponent was Plotinus (205-207), who recognized the profound connection between heaven and earth. Although the concept of free will had not yet been defined, Plotinus attributed to human beings the moral faculty that allows them to shape their own lives. The interpretation of the language of the stars—signs revealing divine wisdom—supported this objective. It was a reaction to the absurd determinism of the diviners of decadent Rome, who had turned astrology into a fatalistic belief in which man becomes a slave to astral forces. The Arab Astrologers After the fall of the Western Roman Empire (476), the culture and intellectual life of Greco-Roman civilization came to a standstill; This period of cultural inactivity in the West coincided with a flourishing of the arts and sciences in the East. The Arabs translated many books on ancient science from Greek and Persian, welcomed scholars to their lands, and built an astronomical observatory in Baghdad. Thanks to them, astrology returned to the West, once again becoming a source of interest and study. University courses on astrology were held at the universities of Bologna, Paris, Salamanca, and Tübingen. The Arabs transmitted their knowledge to the Iberian Peninsula during their long occupation (8th - 15th centuries). At the court of Alfonso X "the Wise" (13th century), fundamental works were translated, such as "The Complete Book of the Judges of the Stars" by Ali Aben Ragel.
Other authors such as Abu Masar, Alkinidi, and Abram Ben Ezra documented a great attention to the mathematical elements of astrology in medieval Arab and Hebrew culture. Christianity and Astrology Early on, Christianity needed to adapt to the deeply rooted beliefs of ancient pagan cults and to the astrological tradition, from which it borrowed many symbols. In the Christian calendar, the names of the days of the week maintained their relationship to celestial bodies, while Christ replaced the Sun and the Virgin Mary replaced the Moon. How was December 25thchosen as the birth of the Savior, even if it is not possible to prove that it is the exact day? The coincidence of December 25thwith the winter solstice in the northern hemisphere corresponds to the pagan festival of "Sol Invictus," god of light, a festival instituted by Emperor Aurelian (270-275). The celebration of the Festival of Light was related to the time of year when the sun's light begins to increase, ending in June, at the summer solstice. The unconquered Sun was destined to triumph over the darkness of evil and was celebrated on that same date in the figure of Mithras, an Indo-Iranian deity. At the Council of Nicaea (325), Christians agreed on the date of Christ's birth, the winter solstice, and his resurrection, the spring equinox, to promote an alternative to pagan festivals. Both celebrations are related to the northern solar year. Philological Criticism During the Renaissance, astrology retained its ambiguous nature between religion and magic, especially due to the great influence of Hermetic texts and the discovery of ancient writings that were reinterpreted in an esoteric sense. During this period, searches began in libraries throughout Europe to discover manuscripts that the Middle Ages had ignored or known only indirectly. However, the novelty of this search for readings lies not only in the greater number of classical authors studied compared to the Middle Ages, but also in the particular attitude that humanists had toward these authors. The Catholic and Protestant Churches believed they saw in the astrological mythology of the Renaissance a reminiscence of the Greek and Roman gods. Having rejected the reconciliation between astrology and Christian theology according to the Neoplatonic interpretation of astral movements as instrumental causes or "signs" of divinity, astrology was condemned by the Church of Rome as superstition and contrary to free will. Luther also condemned it as a pagan version of "servile free will," similar to idolatry. The tendency toward rationalization and materialism in research methods sparked a harsh polemic against astrology. However, it continued to be practiced in much of Europe's courts because most people believed in the influence of the stars. The prestige of astrologers grew significantly, and popes, kings, princes, and statesmen relied on their knowledge. Kepler (1571-1630) was an illustrious astrologer. His foresight in the "Kalender für 1618" is famous, where he warned "those who have populations under their authority to avoid any measure that might provoke violent reactions, and to keep the people under control, because in May 1618 important political complications would begin." Precisely in that same month, the "Defenestration of Prague" occurred, marking the beginning of the Thirty Years' War. Galileo (1564-1642), Tomas Campanella (1568-1639), and Tycho Brahe (1544-1601) devoted considerable space to astrology in their studies. Goethe (1749-1832) included astrology in the humanities, and Friedrich Schelling (1775-1854) valorized the astrological heritage of the past in his philosophical work, upholding the principle of "the unity of all opposites and the harmony of heterogeneous forces at work in the world." The Current Situation Statistical tests carried out at the Sorbonne, the University of Berlin, and several American institutes confirm the correspondence between an astral situation and a specific human reality, a historical-social event, or a natural change. From the field of psychology, C.G. Jung defines astrology as a doctrine of "astrological models," capable of making unconscious motivations conscious within the symbolic typology of the collective psyche. According to this theory, astrology is a psychological theory of planetary signs, understood as "archetypes," a symbolism that, when perceived in its entirety, would be closely related to the secret and profound truth of the human being. A widespread relativism in culture, increasing globalization, the exchange of values, and the dissolution of Unitary Wisdom complicate astrological principles. However,
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