The Jupiter and Saturn Cycle

Graves-Chalice

Chalice by Morris Graves (1941)

“If you know the Saturn in your chart,
it will become Jupiter.”
–Edith Wangemann
  • July 17, 2013:  Jupiter in Cancer was in a disseminating trine to Saturn in Scorpio at 5 degrees.
  • December 12, 2013:  Jupiter retrograde in Cancer was in a disseminating trine to Saturn in Scorpio at 19 degrees.
  • May 24, 2014:   Jupiter in Cancer was in the final trine in this cycle with Saturn retrograde in Scorpio at 18º59′ degrees.
  • The last conjunction between Jupiter and Saturn was on May 28, 2000 in Taurus at 22º43′.  They reached their opposition first on May 23, 2010 at 28 degrees, with Jupiter in Pisces and Saturn retrograde in Virgo.  Then, they opposed for a second time around August 16, 2010 at 3 degrees, with Jupiter retrograde in Aries and Saturn in Libra.  Finally, Saturn and Jupiter reached their third opposition at this time on March 28, 2011 at 15 degrees, with Jupiter in Aries and Saturn retrograde in Libra.  In the calendar shift from 2011 into 2012, Jupiter stationed direct at zero degrees of Taurus while Saturn began to station retrograde at the end of Libra- however, although they got within a couple of degrees of one another they did not reach an exact opposition at this time. In 2012 Jupiter moved away from the opposition.
  • Jupiter and Saturn will enter into the last quarter square phase on August 3, 2015 at 29 degrees of Leo and Scorpio.
  • Jupiter and Saturn will again reach an exact last quarter square on March 23, 2016 at 16-17 degrees at the same time as a Lunar Eclipse in Libra.  Jupiter and Saturn will complete the final exact last quarter square aspect on May 26, 2016 at 13-14 degrees with Jupiter direct and Saturn retrograde.
  • The next Jupiter and Saturn conjunction will be on December 21, 2020 in Aquarius at 00º29′.

Jupiter and Saturn since the dawn of astrology stood at the outer rings of the known solar system, rulers of the last four signs of the zodiac, gatekeepers to the realm of Spirit. Today in modern astrology, they still stand as gatekeepers between the more personal planets (Mercury, Venus, Mars) and the transpersonal (Uranus, Neptune, Pluto), at an intersection between the archetypal asteroid realm of the dwarf planet Ceres and the centaurs like Chiron and Chariklo, and all of the other more recent celestial discoveries with far out orbits.  One of the biggest popular trends in current astrology, however, is actually traditional astrology and there are many young, gifted astrologers focused upon ancient theory involving the sacred seven more so than the modern psychological astrology that dominated the second half of the twentieth century.  No matter your astrological philosophy, however, Jupiter and Saturn are unquestioned as pre-eminent points of focus in every astrology reading in every astrological tradition.  Working in tandem together on your behalf they create the necessary structure enabling you to express the full light of your consciousness into the world around you.  As my dear friend once wrote to me regarding her Saturn, “I have actually learned to like it more and more.  If I find a purpose, an aim to shoot my arrow at (Jupiter), then I am able to persevere and have extraordinary discipline.”

In the moment in which I am writing this, mellifluous Venus has passed through a conjunction with magnanimous Jupiter in the majestic sign of Leo.  It is always a good idea to honor Venus and Jupiter, but right now is an especially auspicious time. Interesting from a traditional astrological perspective, at the same time the two benefics of Venus and Jupiter are joining, the two malefics, Mars and Saturn, are approaching a conjunction.  In fact, on the next New Moon of August 26, Mars and Saturn will have reached a conjunction that is in square to Venus in Leo.  By the time of the Libra Equinox on September 24, Jupiter in Leo will be five degrees away from a square with Saturn in Scorpio.  However, Jupiter in Leo never quite reaches its exact last quarter square to Saturn in Scorpio this upcoming season, as Jupiter will station retrograde and move back within its current disseminating phase.  In fact, Jupiter and Saturn will not leave the disseminating phase and enter the last quarter square phase for good until August of next year, 2015.

The terms “benefic” for Jupiter and “malefic” for Saturn are part of the protocol for Hellenistic, Medieval, and other forms of traditional astrology, as they help guide astrologers in predicting fortunate or unfortunate events, as well as help to pinpoint the challenges and obstacles on the horizon most in need of a remedy if the client desires to be successful.  However, getting wrapped up in thinking that Jupiter is “good” and Saturn is “bad” can mislead one into both overreaching on an undeveloped plan as well as fearfully retreating from a golden opportunity (though it does make sense to pay attention to whether or not Jupiter and Saturn are afflicted or supported in the natal chart or by transit).  Just as Jupiter in the chart and by transit can correlate with generosity, good fortune, gregariousness, and gorgeous gifts, the expansive archetypal force of Jupiter can also lead into quixotic egotism, greed, and an attitude enveloped in delusions of grandeur that lacks the disciplined effort necessary to turn starry-eyed visions into matter manifested with purpose.  In comparison, just as Saturn can correlate with times of darkness, solitude, suppression, and grief, so can Saturn in the chart or by transit help one give birth to transcendent experiences through applied focus and effort, through a letting go of what is ready to be released in order to strengthen what is ready to ripen.  We are in a constant balancing act between Jupiter and Saturn, and while some time periods call for more of the synthesizing growth of Jupiter, other times require more of the methodical approach of Saturn.  Yet the more we can unify their attributes together in our being, the more we will persevere in our endeavors.

The courageous nature of both Jupiter and Saturn can be traced all the way back into the myths and astrology of Babylon, as Michael Baigent revealed in his book From the Omens of Babylon that in ancient Mesopotamia the mythic representations of both Jupiter and Saturn embodied heroic qualities that could defy any odds or challenging crisis.  Indeed it was Marduk, the Babylonian Jupiter, who saved humanity by defeating the great serpent of chaos, Tiamat.  At the crescent moon closest to the Spring Equinox every year, a new year’s celebration was held in which the people ritualized the fear of chaos overwhelming the city with the imprisonment of Marduk, as chaos was given space to express itself before Nabu, the Babylonian Mercury, rescued his father Marduk to re-establish order:

During those eleven days of rituals, both public and private, the rights of the king along with the stability and strength of the civilization itself were first called into question and then symbolically reasserted- as though disintegration were so close to the surface that only a deliberate and conscious regular revocation could hold chaos at bay.  And so, symbolically, within prescribed limits, this festival allowed the primordial chaos a chance to emerge once again, briefly; to tear aside the fabric of civilization built by order and hierarchy. It emerged to be again defeated, for another year. (Baigent, p. 141)

Similarly, Baigent also showed through his research that the Babylonian Saturn, Ninurta, was also a hero of the people who retrieved the “tablets of fate” which “conferred the power over fate upon the owner” from the clutches of Zu, a “winged dragon of storms . . . who was in league with the great sea-dwelling dragon of chaos” (Baigent, p. 128).  Well, to be more accurate, apparently Ninurta nimbly nabbed the tablets from the nest of Zu, becoming a hero who was given custody of the tablets when he returned them to the people.  Therefore, similar to how in astrology Saturn is seen as a ruler of time who confronts us with the limits of time and space, so was Ninurta seen as a ruler of fate who confronted one with their destiny.  By also showing how Ninurta was connected with law and order in a similar way to Saturn in western astrology, Baigent takes us to what in the end may be the core meaning for us on an archetypal level of Jupiter and Saturn:  how to manage the chaos of life.

While the mythic link between figures associated with Jupiter and Saturn beating back goddesses of chaos to establish order make many of us associate them with the horrific oppression that arose along with the order of hierarchical patriarchy, it is important to remember that at heart the archetypal Jupiter is a divinely creative intelligence.  Robert Bly’s book on modern masculinity, Iron John, was helpful for me in breaking down my negative feelings regarding patriarchy that impacted my self-image of my own masculinity, especially with regard to his illumination of the significance of Zeus:

There’s a general assumption now that every man in a position of power is or will soon be corrupt and oppressive.  Yet the Greeks understood and praised a positive male energy that has accepted authority.  They called it Zeus energy, which encompasses intelligence, robust health, compassionate decisiveness, good will, generous leadership.  Zeus energy is male authority accepted for the sake of the community. (Bly, p. 22)

This idea of Zeus energy being in service to the community is important when considering the meaning behind the Jupiter and Saturn cycle, as Jupiter and Saturn are the planets that are less concerned with personal matters like Mercury, Venus, and Mars, and more concerned with society, culture, beliefs, customs, and how we fit in and find our own role to play.

Zeus,_altemps

Zeus

Dane Rudhyar in his 1958 article on the Jupiter and Neptune cycle wrote that the meaning behind Jupiter and Saturn involves how human beings interact in groups and form societies that create shared culture, language, laws, values, ideals, religions, needs, and institutions.  Rudhyar also listed memories as another manifestation of the community produced by Jupiter and Saturn, and this feeling of belonging, or nostalgia, that can come from shared memories with others is an especially poignant aspect of Jupiter and Saturn to bear in mind.  Along these lines Rudhyar connected Saturn with how people participate with embodied boundaries in the role they function through and act from in society.  The particular boundaries one develops for their role often has to do with a shared sense of consensus expectations a particular culture develops for the role, often linked to the shared memory of tradition.  For example, how one may parent a child or teach a classroom in one culture may tend in general to be dramatically different from how one parents a child or teaches a classroom in a dramatically different culture.  As a result cultural taboos can be formed to define what is outside the lines of consensus expectations for a behavior or role in society, and this is very important to realize as we are now mid-way through the transit of Saturn in Scorpio.  Since an important aspect of the Scorpio archetype is a willingness to breach taboos and break free of cultural codes of conduct, the unique cultural taboos getting in between our desires being unfulfilled and fulfilled have been in the process of being revealed to each and every one of us.

In contrast, Rudhyar wrote that Jupiter is less about the boundaries of behavior we express in our role, and more about the quality of feeling generated for us through a role that brings us a sense of being connected and belonging to a community or culture.  And yet, for Rudhyar here is the place where we can pivot into the shadow side of Jupiter that can too easily conform to cultural expectations in order to be rewarded by feelings of validation from others.  Rudhyar was interested in intergalactic evolutionary growth and being a seed of future visions, and this type of evolutionary development in one’s self is unlikely to happen if one is tied into being accepted and understood by a great many people in the populace.  Often it takes going alone, and going misunderstood by most except one’s tribe of affinity in order to do groundbreaking and dynamic work in the world.  To Rudhyar, “conforming is not taking the next evolutionary step” but rather, the new step will involve “an initial loss of balance, a fall, immediately followed by a recovery” (para. 24).  With Neptune in Pisces dissolving what is left of our past attachments to what Uranus in Aries has been shattering, we can use the transformative nature of Saturn in Scorpio to help us ultimately recover from whatever has knocked us off balance in this past year.  Jupiter spent a long time in Cancer in opposition to Pluto in Capricorn while being in square to Uranus in Aries, eventually creating a cardinal grand cross with Mars in Libra.  This was a time of dislodging making space for not just chaos but a vision of our evolutionary path forward. Today, though Jupiter is still within range of a square from Mars in Scorpio, Jupiter in the sign of Leo has the fiery nature of a pioneer who can blaze a trail forward for us, especially if we focus with the intensity of Saturn in Scorpio.

In evolutionary astrology as taught by Jeffrey Wolf Green, Jupiter as an archetype correlates with the type of belief and vision needed by an individual to nurture their development and self-realization.  Here Jupiter is the intuitive aspect of consciousness that is non-linear, image-based, and able to perceive in the starry sky at night that we are connected to something much larger than the human societies we live within.  Since the nature of our beliefs is fundamental to what we perceive and how we experience our world, and since each soul incarnates into a culture with a dominant consensus belief system, Jupiter in evolutionary astrology is a key to understanding the relationship between the vision of life we are drawn to as a result of our soul desires and needs, and the beliefs of our culture and family that surround us from birth.   Through this astrological lens, Jupiter’s epic journey through the sign of Cancer, featuring a long opposition with Pluto in Capricorn and square to Uranus in Aries, brought up numerous issues and events leading us to examine the beliefs we were living from and whether or not we were living from a sense of conformity to the inherited values of the family, society, friends, or associations surrounding us.  For many of us this transit sparked a critical reflection upon the core meaning of our experience and a re-formulation of the personal philosophy we live life from. While working with Saturn in Scorpio at the same time, as a result we could realize which cultural taboos restricting us were in reality not something we believed needed honoring with conformity.  Now, with Jupiter in Leo, we can take the wisdom gained from the past year of intense reflection to fuel our drive forward in pursuit of the sense of destiny we found inside our ruminations.

In the Hellenistic tradition of astrology an intrinsic concept is the Joy of the Planets, a fascinating theory that seems to be the source of many aspects of our entire western astrological framework, and in various ancient writing is ascribed to a source text by the legendary Hermes Trismegistus.  After listening to a webinar by Chris Brennan on the Joys of the Planets (I’ve posted a link to his pdf paper under references below) in which he discussed how Saturn has its Joy in the house of Bad Spirit (the 12th house) and Jupiter has its Joy in the house of Good Spirit (the 11th house), I found myself continuing to reflect upon Brennan’s observation that the houses above the horizon of the natal chart, the solar hemisphere, have to do with “the realm of the Sun, which the author of the scheme seems to have associated with the spirit (daimōn),” (Brennan, p. 26).  In contrast, this means that the houses below the horizon, the lunar hemisphere, are the “realm of the Moon, which the author of the joys associated with the concept of fortune (tuchē)” (Brennan, p. 26).  Throughout Hellenistic writing, the solar hemisphere of Spirit was associated with the soul, the mind, and the intellect, whereas the lunar hemisphere of Fortune was associated with the body, physical incarnation, and matter.  Brennan showed how this illuminates the meaning behind the 11th house, where the benefic Jupiter has its Joy and we  can experience things beneficial to our soul and mind, such as the Aristotelian connection between friendship and the affinity of souls.  In contrast, the 12th house where the malefic Saturn has its Joy took on a meaning of experiences that can cause our soul and mind to suffer.

However, keeping in mind the more heroic depiction of Saturn, many of us know that it can require passing through the darkness of difficult “12th house events” in order to cultivate our ability to transcend our past “karma” or attachments, and move us out of repetition of past patterns onto a trajectory taking us toward the zenith of our life, represented by the movement of the 12th house above the horizon into the 11th house and beyond to the Mid-heaven of our chart, just as the Sun rises above us every day of our life.  Saturn having its Joy in the 12th House is also illuminating to me from the perspective of moving counter-clockwise through the houses around the chart, beginning with the first house and ending with the 12th.  In this way Saturn rejoices in the final house of the cyle, in the place of letting go, and this concept is paramount in line with keeping our Jupiter energy focused upon dynamic growth instead of conforming growth that leads to stagnation.  A Saturn that is afraid of the limitations of its own time, that is stuck in a depressive cycle of withdrawal is going nowhere, or if it is going somewhere Jupiter is most likely taking us to a place of escapism and overindulgence in one way or another.  However, a Saturn that is open to the change of chaos, the pain that comes with loss and death that leads to the birth of the new, is a Saturn that can work with Jupiter to constantly re-structure and move with the flow of life, into the flow of Good Spirit toward our zenith.

Saturn moving through Scorpio resonates with bearing witness with brutal honesty to all of the pain and challenges swirling within and around us, as we are still within the intense series of seven squares between Pluto in Capricorn and Uranus in Aries, and Neptune continues to move deeper into the mystifying nature of Pisces.  Saturn in Scorpio wants us to go as deep into our core as we can, and though the loss of anything we have grown attached to can make us become fearful, anxious, or depressed, Saturn in Scorpio is also a fitting placement for solitude, grief, and shadow work if necessary.  The more we can burn off the better, and we will likewise want to utilize the inspiration and courage of Jupiter in Leo to lift ourselves out of any doldrums we have fallen into as we will want to avoid getting stuck at this time as much as possible.  And remember, going into a cave like a hermit is not necessarily being stuck, as what may be a tomb to some is a womb for others, a sacred space to birth a new sense of burgeoning being.

saturn by cristoforo de predis

Saturn by Cristoforo de Predis

It is of further importance to realize that we are in the disseminating phase of the Saturn and Jupiter cycle at this time, as Saturn is the slower moving planet and so from that perspective Jupiter has already moved past the polarity point of opposition, through the disseminating trine aspect, and now for the next year will be moving back and forth within the latter part of the disseminating phase.  The strong connection of meaning between Jupiter and Saturn and the societies we create to live within is very fitting for the disseminating phase, as during this phase we want to live out the values we have developed in this cycle in order to share our message in our community and distribute our meaning through networks of communication.  Using the metaphor of the plant cycle that Dane Rudhyar brilliantly developed for his lunation cycles, in the disseminating phase our ripened fruit is ready to eat and it is time to live our discovered life purpose and communicate our vision not only through activities like teaching, but also simply through living a conscious, intentional life.

And where was the seed of this cycle?  On May 28, 2000 the current cycle of Jupiter and Saturn began at 23 degrees of Taurus.  As a result, we are in a cycle of Jupiter and Saturn with a strong affinity with Venus, and the inner side of Venus associated with the sensual sign of Taurus.  Despite the popular view of our current culture numbing its connection to its environment through technological gadgets and other material possessions, to me the purpose of this current Taurus seed cycle is not to be in possession of the latest technology or satiating ourselves with other material comforts, but rather to go within and get in touch with our bodies, with our subconscious, with our light body, our soul body, to deeply feel and sense our own nature and our surrounding natural environment.  Of course, Taurus also has to do with survival, and indeed this has also been a major theme of this cycle as our global community has had to survive numerous wars and economic collapses.  As we continue to come to grips with widespread environmental devastation, another Taurus theme of the right use of resources has also come to the forefront.  The more we can go within, the more we will be able to sense what is surrounding us, leading in the end to a more highly tuned ability to respond to what needs help in our environment.

Previous Saturn-Jupiter conjunctions in Taurus were on August 8, 1940 at 14º27′ and on October 20, 1940 with both Jupiter and Saturn retrograde at 12º28′ of Taurus.  And before that time, there was a conjunction between Saturn and Jupiter in Taurus on April 18, 1881 at 1º36′.  Among other themes, the previous decades following each of the last two times that Jupiter and Saturn started a cycle in Taurus coincided with dramatic shifts in energy resources.  In the 1880s there was a dramatic increase in electrical power and many inventions coinciding with the Industrial Age coming into full power;  in the 1940s humanity experienced the onslaught of nuclear power, including nuclear bombs and the fear from awareness that nuclear warfare could potentially obliterate humanity from the face of the earth.  Our current Jupiter-Saturn cycle rode an economic boom from the acceleration of Internet resources in the economy into greater warfare across our planet that climaxed into a global economic crisis as Jupiter and Saturn reached their opposition point in 2010.  On a wider time scale, the opposition timeframe of 2010 into 2011 of this current Jupiter and Saturn cycle revealed the devastating impact on earth’s environment since the conjunction of Jupiter and Saturn in Taurus in 1881, as our global community realized stark facts regarding the destruction to our ecosystem wrought by the Industrial Age, and potential danger we must now take responsibility to mitigate.  Since the opposition between Jupiter and Saturn in 2010 and 2011 occurred along the Pisces-Virgo, and Aries-Libra axes, it makes sense that an ultimate understanding of what is in need of healing in our global environment would be polarized and revealed, as well as how we can form relationships with others to initiate efforts at collective reform.

The Gregorian calendar system ruling many lives today has been moving in synchronicity with the Jupiter and Saturn cycle in this past century, as the opening and close of each decade has coincided with either a Jupiter and Saturn conjunction or opposition.  For example, the years 1900, 1920, 1940, 1960, 1980, and 2000 roughly line up with the new cycle conjunction, while the years 1910, 1930, 1950, 1970, 1990, and 2010 line up with the polarity of the full phase opposition.  In this way, just as the new cycle of economic growth in the 1920s led into the economic collapse and Great Depression of the 1930s, so did the economic growth of the shift into 2000 lead into the global economic collapse of the 2010 time period.

graves joyous young pine

Joyous Young Pine by Morris Graves (1944)

One of the biggest issues on the global stage emerging during the current disseminating phase between Saturn in Scorpio and Jupiter in Leo concerns the right use of power.  James Hillman in his 1995 book Kinds of Power questioned and investigated cultural assumptions regarding power, in particular in connection with our economy that dominates world views, as to Hillman “it is the Economy where the contemporary unconscious resides and where psychological analysis is most needed” (p. 4).  As part of his deconstruction of power, he analyzed the way in which in the past century or so we have considered the word growth, which to me connects well in a similar manner to how in astrology we have come to define the growth associated with Jupiter on an archetypal level (p. 45):

  1. Increase in size (expansion or getting bigger)
  2. Evolution in form and function (differentiation or getting smarter)
  3. Progress (improvement or getting better)
  4. Conjunction of parts (synthesis, integration or wider networking)
  5. Temporal succession in stages (maturation or getting riper, wiser)
  6. Self-generation (spontaneity or becoming creative, independent)

Writing at the end of the 20th Century, Hillman saw this dominant idea regarding growth to be connected in a widely held belief in unending improvement through expansion, and that this was one of our culture’s biggest problems.  Hillman knew that continual expansion is not natural to life, for as there is a yin to every yang so there is a Fall to every Spring and a Crescent Moon to every Dark Moon.  In connection to the Jupiter and Saturn cycle, it is also worth noting that Hillman was writing this book in the waning half of their cycle, the same point we are at now.  Since the last conjunction between Jupiter and Saturn in 2000, and their opposition in 2010, his thoughts on the damage caused to our planet and ourselves by the dominant idea of growth connected to economic power have become even more obvious and explicit in our surroundings.

Also applicable to the Saturn and Jupiter cycle, Hillman came up with a new list of ideas to associate with growth to correlate with the changes he saw happening at the end of the 20th Century, ideas that to me also correlate well with the meaning of the waning half of the cycle between Jupiter and Saturn, as well as anytime we unify the power of Jupiter and Saturn into concentrated effort (p. 50):

  1. Deepening 
  2. Intensification
  3. Shedding
  4. Repetition
  5. Emptying

To Hillman, deepening is a “growth of soul” that “brings ugly, twisted things out of the soil” (p. 52), an idea of staying power that is about “staying in the mess,” cleaning up the mess, and staying “planted,” with “no avoidance and no escape” (p. 50).  In comparison, intensification to Hillman is about “a devotional focus to what you are doing- an intensive concentration that seems like obsession,” like “the love brought to the art of your work and the love in which the work is done” (p. 54).  Ultimately, intensification is a different sort of efficiency, one more focused upon the greatest level of quality in every part of the process, like how poetry “intensifies by packing lots of implications and references into the small space of a word or a phrase” (p. 52).

Furthermore, Hillman’s conception of “shedding” is well-suited to the limits of time and space we are often tested with through Saturn, times of crisis carrying extraordinary challenge with the potential for profound transcendence if we can face them despite our fears.  To Hillman, “radical shedding happens in those crises that move in on the soul and cannot be easily fixed,” that come “unannounced” with “a specific and immediate cause . . . or no apparent cause at all” (p. 55).  The importance to Hillman is that “the crisis which forces shedding also forces a philosophical re-visioning, as if the crisis were demanding a discrimination between what must be held and what can be let go” (p.  57).  Interestingly, this is the exact type of language used by Dane Rudhyar to describe what happens at the opposition point of a planetary cycle as the cycle shifts into the waning phase, particularly as we reach the last quarter phase.  As we are still in the disseminating phase and not quite at the last quarter phase, this is important to keep in mind. Furthermore, since in this past year Jupiter was caught up in an opposition with Pluto, first quarter square with Uranus, and the cardinal grand square with Mars, we have already been experiencing this concept of “shedding” in relation to Jupiter this year.  Hillman’s advice is to use imagination in the process of facing the fears of “shedding” crises:  he suggests imagining as realistically as possible the consequences of catastrophe scenarios and to let go “of all security structures, comforting identities, realized achievements, forward planning.  See what remains, for only what remains can truly be relied on for growth” (p. 58).

My main aim in quoting James Hillman so much here, is that through his deconstruction of consensus conceptualization of words like power and growth, we can become more aware of how we can potentially conform and condition ourselves to outdated ideas that do not resonate with our ever changing reality.  Through actively working with the movement of Jupiter and Saturn, we can gain insight into how we can work within a collective effort to serve the changing needs of our world, in a manner artfully encapsulated by Hillman:

Our problems are inside our lives, yes; but our lives are lived inside fields of power, under the influence of others, in accord with authority, subject to tyrannies. Moreover, our lives are lived inside the fields of power that are our cities with their offices and cars, systems of work and mountains of trash. These too are powers impinging on our souls. When the wider world breaks down and is sick at heart, the individual suffers accordingly. Since he and she are not the underlying cause of their suffering, neither can they be its cure. The collective power failures in government bureaucracies, education, institutions and corporations, the ineffective transmission of power downward to the disenfranchised, oppressed and impoverished, and the sputtering generators of acrid heat below the streets of America’s cities require attention to the transformers and dynamos beyond the personal fuse box in your basement.  Attention has to be paid to the overhead power lines, those mainline ideas that are the archetypal wirings which energize our individualities. Personal recovery cannot substitute for national recovery. At best, they go hand in hand (p. 15).

Now that we are in the disseminating phase of this Jupiter and Saturn cycle that began in Taurus in 2000, it is time to glean the personal gift we each have to offer our global community and put it forth into our environment with all of our heart like the lion of Leo and the eagle of Scorpio.  It is time to express our message and to listen to the message of others:  at the next stage of this cycle Jupiter in Virgo, ruled by Mercury, and Saturn in Sagittarius, ruled by Jupiter, await us to provoke the philosophical debates necessary to bring about the crisis of consciousness found in the last quarter square.

Inner Eye Eagle with Chalice by Morris Graves (1941)

References

Baigent, Michael. (1994). From the Omens of Babylon: Astrology and Ancient Mesopotamia. Penguin Arkana.

Bly, Robert. (1990).  Iron John: a book about men.  Addison Wesley.

Brennan, Chris. (2012). The Planetary Joys and the Origins of the Significations of the Houses and Triplicities.

Hillman, James. (1995). Kinds of Power: a guide to its intelligent uses. Doubleday.

Noelle, Richard. (1999). The Jupiter-Saturn conjunction.  http://www.astropro.com/features/tables/geo/ju-sa/ju000sa.html

Rudhyar, Dane. (1958). The Jupiter-Neptune Cycle. Horoscope Magazine.

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Dionysus and Pisces

Dionysus on the pirate ship

The Dionysus asteroid #3671 recently moved through Pisces in the last month, leading me to explore the connection between Dionysus and Pisces that has been previously established by numerous astrologers.  Writing about a connection between Dionysus and Pisces seems to be prevalent among astrologers influenced by Carl Jung and Depth Psychology, such as Liz Greene in her book The Astrology of Fate, and Kathleen Burt in Archetypes of the Zodiac.  Other astrologers have connected Dionysus to the archetype of Neptune, such as Ariel Guttman and Kenneth Johnson in their book Mythic Astrology.  As the Sun has now entered Pisces, with both Neptune and Chiron in Pisces as we experience a Mercury retrograde cycle initiated by a conjunction between Mercury and Neptune in Pisces, Dionysus is an interesting guide to the Mystery of life for us to consider.

Dionysus is the sub-terranean Zeus and to me he is an interesting lens to focus on how Jupiter ruling Pisces differs from Jupiter ruling Sagittarius.  I do not find fault with astrologers using Neptune as the ruler of Pisces, however, as I have seen skilled astrologers use Neptune with precision in this way.  My personal philosophy regarding astrology rulers is that thoroughly learning a specific school of astrology can reveal significant insight into the connection between the above and the below, but that the subject matter of astrology is so vast that any one frame of astrological reference is unlikely to reveal the complete, ultimate understanding.  Along these lines, I feel Dionysus is a marvelous window into Pisces because his archetype connects with the Pisces traditional ruler of Jupiter, the modern ruler of Neptune, the esoteric ruler of Pluto, and the consideration that Venus is exalted in the sign of Pisces.  In  The Marriage of Cadmus and Harmony, Roberto Calasso described Dionysus with an air of similarity to Pisces, the last sign of the zodiac that contains all other signs and is the source of all twelve signs:

Dionysus’s line is more obscure . . . only rarely does it emerge from the shadow.  Since he is both snake and bull, all history before Zeus is recalled in him and begins again in him.

–Roberto Calasso, The Marriage of Cadmus and Harmony, p. 208

In Dionysus we find the mystical and material participation of Pisces with nature, a full engagement and presence with the soul of the world.  In his destruction of form, we see the dissolving and death of Pisces necessary to prepare for the equinox birth of the cardinal sign Aries, the first of the zodiac.  As Joseph Campbell has said, “Dionysus represents sudden inspiration, the energy of life pouring through time and throwing off old forms to make new life . . . the thrust of time that destroys all things and brings forth all things . . . the generative power, thrust out of darkness” (Goddesses, p. 215-216).  Planets in Pisces in a chart can be similar receivers of impulsive and intuitive illumination, and people with ample Pisces energy in their chart can often seem hell-bent on their own self-destruction.  As a Pisces I am used to hearing a polarity of labels from astrologers analyzing my Sun sign, ranging from the profane to the sacred, from critical barbs to accolades.  We are told that Pisces is a sign of genius and madness, and when we aren’t being told we are divine visionaries we are told we are crazy, obsessive, narcissistic, possessed, irrational, deranged, and self-proclaimed martyrs who self-sabotage themselves.  Dionysus embodies all of this and more.

Liz Greene in The Astrology of Fate gave one of the most lucid analyses of the connection between Pisces and Dionysus.  She began by tracing the line of the Great Mother to her Divine Son that connects to the sign of Pisces  across cultures.  Most of us are familiar with the story of Aphrodite and her son Eros escaping from Typhon to become the fish that became the constellation of Pisces, but Greene goes farther back to Phoenicia and the fish cult of the Great Goddess Atargatis who had a fish son Ichtys, who later evolved into the Babylonian fish god Ea.  We can connect these stories of the great mother and her ritually sacrificed divine son to the sign of Pisces through the silvery cord of the Pisces symbol that forever bounds the personality and the soul, the material fish and the spiritual fish.  The soul born out of chaos and the great mother is bound to its source in Pisces, and through the image of the sacrificed divine son we can sense how Pisces is more of a fertilizer of the zodiac than the end of the zodiac, a fecund source embodying aspects of all twelve signs within.

As the son of Zeus it is clear that Dionysus is of divine origins, but his lineage through Zeus is the only constant in the multiple versions of his birth found in myth.  In the most popular version of his story he was the divine son of the mortal Semele by Zeus, others have him as Demeter’s offspring, while many accounts also reveal him as the son of Persephone with her father Zeus.  In The Marriage of Cadmus and Harmony, Roberto Calasso reveals a spiral conception of Dionysus in which Zeus mates with Persephone and Semele at different times to birth Dionysus, both times in the form of a snake, the form of Goddess.  Calasso wrote that as Zeus, transformed into a snake, pressed his lips against Semele’s, intoxicating her with nectar, that “vine leaves were sprouting up on the bed and there was a sound of drums beating in the darkness” as the “earth laughed” at the moment of his conception (p. 47).  Semele, however, is not your ordinary mortal:  she is the daughter of Cadmus, the hero who brought the alphabet to Greece, and of Harmony, a goddess of concord who some say was the daughter of Aphrodite and Ares.

Semele_Gustave_Moreau_004

This lineage between Semele and Cadmus, the source of the Greek alphabet, is of great importance to the thesis behind The Alphabet Versus the Goddess by Leonard Shlain.  Shlain theorized that Dionysus arose in prominence in the fifth and fourth centuries B.C. in Greece in response to the impact of the alphabet on the collective psyche, as rational thought and intellectual theory became elevated in eminence along with the rise of patriarchal gods into positions formerly held by matriarchal goddesses.  A need arose for an irrational god of dance, drunkenness, sex, ecstasy, revelry, madness, tragedy, and dismemberment according to Shlain, who further revealed a connection between Dionysus and another divine son of a mortal woman, Jesus Christ:

For five thousand years following the advent of agriculture, people ardently believed that the Great Mother revitalized the earth, just as she resurrected her beloved son/ lover/ brother each spring.  It is the story of Inanna and Dumuzi, Isis and Osiris, Ishtar and Tammuz, and Aphrodite and Adonis.  In the most sacred ancient rite of the hiero gamos- the sacred marriage- the man was a mortal and the woman was a goddess.  But in Classical Greece, a god arose who had the power to resurrect himself and the earth without the agency of the all-important mother.  The son- a god- resurrected his mother who was merely mortal.  A thousand years after Dionysus, this elemental myth was once again revised.  Mary, the mortal mother of Christ, helplessly witnessed the death of her son in springtime.  Now, only the Father could resurrect His Son.  Dionysus is the crucial link between the myth of Osiris and the story of Christ.

— Leonard Shlain, The Alphabet Versus the Goddess, p. 144

Although the message of Jesus and his portrayal in the Bible differs from some of the images of Dionysus found in myth, Shlain noted that “both Christ and Dionysus were outcast charismatic leaders accompanied by scruffy followers,” that they each “represented the mystic side of human nature,” and that both of them “triumphed over conventional rationality and pragmatism” (p. 147).  Astrologers have also connected both Dionysus and Jesus Christ to the sign of Pisces, some believing that Dionysus was a significant precursor to the Age of Pisces ushered in by Jesus Christ, who some also believe was a Pisces Sun sign with a lot of additional Pisces energy.  For example, there is all of the fish symbolism associated with Jesus and his disciples, and his last meal in which Jesus has his followers drink his blood as wine, and eat his body as bread, is ripe with Dionysian overtones.  In Archetypes of the Zodiac, Kathleen Burt found that both Dionysus and Jesus Christ traveled through the same geographic region and “preached many of the same lessons- humility, resignation, surrender to grace and God’s will, receptivity, honoring the Divine” and that the “issue of dualism which developed during the Age of Pisces with the Dionysius cult is even more strongly apparent in Christianity” (p. 498).   Liz Greene in The Astrology of Fate wrote that “Dionsysos is a sort of shadow-Christ, a Christ with a phallus, for he himself, like Christ, is both victim and redeemer.”   In addition, just as Jesus Christ’s birth became an event celebrated through widespread religious ritual, so was Dionysus the divine son revealed and honored in widespread ancient rituals, including the Eleusis Mystery ritual.  Indeed, in these sacred mysteries Dionysus was a genuine epiphany, a divine revelation initiating participants into “the grounds of existence, that source of consciousness and energy of which we are all manifestations” (Campbell, p. 191).

To me, the story of Dionysus being born from his father, Zeus, connects with the dominant theme of “the Father, the Son, and the Holy Ghost” that arose in the Age of Pisces.  This strange birth occurred after a jealous Hera tricked a pregnant Semele into becoming burned to ashes by Zeus, resulting in the fetus of Dionysus becoming salvaged and sewn into the thigh of Zeus.  Since Dionysus was born from both his mother’s womb and his father’s thigh, he became known as the “twice-born” and a symbol of male spiritual initiation.  Joseph Campbell has described the male initiation associated with Zeus birthing Dionysus as “that you get your physical life from your mother, while you get your spiritual culture life, your life as it shall be lived in your society, from your father” (Goddesses, p. 214).  This description by Joseph Campbell of a societal role of spirit and culture aligns with the astrological meaning of the planet Jupiter, and when we focus on the meaning behind Jupiter ruling the sign of Pisces through the lens of Dionysus, we gain a sense of a heart rendering initiation as part of this process.  In ancient times, the Dionysian Mysteries such as at Eleusis were known as an initiation onto the philosophic path, as Plato recorded that Socrates took part in the rituals at Eleusis and found them to be “one of the most illuminating experiences of his career” (Campbell, p. 197; wikipedia).

Many writers have also theorized that there is an initiation lineage going from Jesus back to Dionysus and then to Osiris, as all three figures experience resurrection following dismemberment or crucifixion.  The mystical rebirth from death of Dionysus is central to his role in the mystery traditions that brought an immanent sense of epiphany to participants in the ritual.  This initiation through dismemberment, like the crucifixion of Christ, links Dionysus to the meaning in esoteric astrology behind Pluto as the ruler of Pisces.  In esoteric astrology, Pluto is a first ray planet of destruction like Shiva, bringing freedom to us through a death of form.  Pisces as a sign of duality, a sign in which the personality and soul are separated while bound together, can burn through the flames of Pluto into a soul-centered sense of unity.  Alan Oken through esoteric astrology has taught about the personality of Pisces trying to separate from its deep sense of connection to soul through hedonism, drugs, addictions, and fantasies to no avail, as no more can the Pisces personality escape its soul than can the soul of Pisces break free from its incarnation in human flesh.  There can be a premonition of fear in Pisces of an impending dismemberment or destruction of a cherished hope or ideal that can coincide with cycles of self-destruction and self-sabotage that baffle others.  And yet it can be through the burning ground of these experiences that Pisces experiences a heart opening through the Plutonic destruction of old forms that create a regenerated sense of self.

The many layers of duality found in Pisces can also be found in Dionysus, as Liz Greene and others have noted how he embodies concepts such as redeemer/victim, savior/devourer, yin/yang, intuition/reason, sacred/profane, creative genius/madness, and passionate love/passionate anger.  Yet instead of trying to rationalize this duality, separate the concepts into a bi-polar analysis, we can remember that Dionysus is whole and embodies these concepts integrated together within his holistic self, not separated.  To Liz Greene, the idea that Dionysus embodies an “ecstatic unity with natural, undying life” and a “seeking of union with the divine” that paradoxically mixes “the holy with the vicious and sadistic,” can be explained through his connection to Pisces because in the sign of the fish “these two opposites live side by side” and “each generates the other,” much like the interplay between good and evil.   Joseph Campbell, in noting how the spiritual initiation of Dionysus links him with the divine feminine and leads the initiate into a dissolving of duality, said “this is the condition of the dreamer, and roundabout we see the way of initiation, the way to get past it, to realize your androgyny in the metaphysical sense, and your immortality along with your mortality” (Goddesses, p. 223).

This notion of a metaphysical androgyny connects with Pisces, whose natives often have an integrated sense of their “masculine” and “feminine” sides, and also with Dionysus, who was an androgynous god.  In order to protect the young Dionysus from another dismembering attack from Titans orchestrated by Hera, Dionysus was dressed in female attire and raised as a woman by nymphs.  He grew into a figure that brought women, groups of women, into rapturous states of spiritual ecstasy, and many of his sacred rituals were only open to participation from women.  In an age of gods in which patriarchal figures overtook roles previously given to goddesses, Dionysus emerged as a bearer of the divine feminine and so by connecting him into the sign of Pisces we can add an extra layer of meaning into the exaltation of Venus in Pisces.  The orgiastic sexual release and drunken debauchery that have been associated with some of these rites also connect to the lustful hedonism of Venus and delight in the carnal sense of the body that houses the soul, and the ability of Venus to harmonize euphoria from discord.  The more malificent image of frenzied women ripping apart flesh and limbs into dismemberment aligns with the more destructive side of Venus and the divine feminine, often called a “Dark Goddess” energy like Kali of cutting away, a death in preparation for a birth, a shattering of structure giving space to generate a new form.

However, the connection between Dionysus and Pisces, and the exaltation of Venus in Pisces, has significance beyond the link between the divine feminine and Dionysus:  art, in particular the dramatic arts.  Dionysus was a god of the theater at at time when the theater was a sacred space of religious significance.  Those who still feel this divine passion for the theater in our modern times can be said to be swept up in the spirit of Dionysus, for both the tragic and the comedic masks were sacred to him, and he was associated with a cathartic theater experience:

Drama, the art form combining poetry, music, gesture, and spectacle, arose from Dionysian ritual and is best appreciated by the right brain.  The art of tragedy expresses the irrational nature of Dionysus.  Plays like “Antigone” and “Hamlet” end with the stage littered with corpses, yet tragedy is a most exhilarating form of entertainment.  Why do audiences feel ennobled after witnessing the anguished destinies of “Medea,” “Oedipus,” or “King Lear?”  Why does the hero’s or heroine’s despair transmute into the audience’s exultation? This paradox is at the heart of the Dionysian enigma.

–Leonard Shlain, The Alphabet versus the Goddess, p. 138

Kathleen Burt in Archetypes of the Zodiac made an insightful allusion to Pisces through the shape-shifting nature of Dionysus that took on forms beyond human such as the bull, the lion, and the serpent in the way in which Pisces “is the sign of the actor or the chameleon who can play any role in any stage setting or environment of life” (p. 492).  Burt also noted that her Pisces clients often would appear to her as if they were wearing a tragic mask they would perform through during her sessions with them, with their soul energy present in an underworld beyond the time and space of the meeting place.  Pisces is more apt to reveal and express their soul energy in a safe and sacred space of artistic creation where they will face the darkest depth of their being, for as Liz Greene wrote in The Astrology of Fate “even in artistic creation the experience of death and dismemberment, for Pisces, is an integral part.”  Through art and music a Pisces, or planets in Pisces, can merge the personality with the soul into a channeled release that can imbibe the manifested form with tremendous life force that can inspire an audience into ecstatic depths of joy and agony, into a Dionysian experience.

Dionysus with Maenad and Satyr

The Dionysus Asteroid #3671

  • The asteroid Dionysus #3671 was in Pisces from January 10 –  February 14, 2014.  Dionysus is in Aries from February 15 – April 1, 2014.
  • Dionysus was conjunct Neptune in Pisces from January 11 – 16, 2014
  • Dionysus was conjunct Chiron in Pisces from January 19-24, 2014
  • Dionysus is conjunct Uranus in Aries from February 23 – March 7, 2014.
    • Dionysus will be square both Jupiter in Cancer and Pluto in Capricorn from February 23 – March 12, 2014.
  • The Dionysus asteroid is an “Amor asteroid,” most of which orbit between the Earth and Mars.  Other well known Amor asteroids are Eros #433, Amor #1221, and Nyx #3908.
  • Dionysus asteroid #3671 was discovered on May 27, 1984 by Carolyn and Gene Shoemaker at Palomar observatory.  The Sun was tightly conjunct the North Node of the Moon in Gemini on this day of discovery, and also conjunct Venus at the beginning of Gemini.  Uranus was conjunct the South Node of the Moon in Sagittarius.  Dionysus was retrograde in Scorpio at 2°39′ on its day of discovery.

The meaning of the Dionysus asteroid carries the full archetypal meaning of the mythic Dionysus, so is not limited by an association with Pisces.  However, as Dionysus is a regenerating figure, the fertilizing sign of Pisces which transitions the end of the zodiac to the beginning is a fitting guide into the astrological meaning of the Dionysus asteroid.  Yet the astrological impact of the Dionysus asteroid will shape-shift just like the Dionysus of myth depending upon the astrological sign it transits (for example, Aries at the moment) and aspects it makes (for example, currently becoming conjunct with Uranus and in square to Jupiter and Pluto).  The fact that the Dionysus asteroid was discovered at a time of a Gemini Sun and Venus conjunct the North Node of the Moon in Gemini, with a Sagitarius Uranus conjunct the South Node of the Moon, is certainly another factor to prioritize in analysis, along with Dionysus being retrograde at the beginning of Scorpio when discovered.

There is also an archetypal association between Pluto and Dionysus found in the seminal work Cosmos and Psyche by Richard Tarnas, with a different implication than the connection of Dionysus with Pluto through its esoteric rulership of Pisces.  Tarnas in this work tracked outer planet cycles across centuries, and so interpreted mundane events and themes from history through a Dionysian influence during periods of Pluto being conjunct, square, or in opposition to Neptune, Uranus, Saturn, and/or Jupiter.  Tarnas discerned a clear “Plutonic-Dionysian archetype” that mixes with other archetypes such as the “Prometheus archetype of rebellion and freedom, creativity, innovation, and sudden radical change” he associated with the Uranus archetype during periods like today with our Pluto and Uranus square, or at other times of a conjunction between Pluto and Uranus like in the 1960s.  Tarnas through extensive historical research across time found that “the Plutonic-Dionysian principle appears to act by compelling, empowering, and intensifying what it touches, with profoundly transformative and sometimes overwhelming destructive consequences” (p. 166).  While I do not mean to suggest we should apply the entire meaning of large Pluto cycles to the Dionysus asteroid, I do think this description of a Dionysus archetype developed by Tarnas can be applied to the transit of the Dionysus asteroid-  since the Dionysus asteroid moves fairly quickly, only taking about a month or so to move through a sign, it will have much more frequent and brief movement and aspects through our natal chart than the plodding Pluto.

Since the interplay of Pluto and Uranus in esoteric astrology has to do with the destruction of old archetypes and the birth of new archetypes, it is interesting to me that the transit of Uranus in Pisces (remember, esoterically ruled by Pluto) that was followed by the current square between Uranus and Pluto has coincided with widespread attention given to trans-gender, gender questioning, and other identities beyond binary definitions of male and female.  While Dionysus is not the most fitting archetype to be the “face” so to speak for such a shift, he is an androgynous and effeminate god whose thrusting, generative impact on collective events does connect with an eruption of intense events unraveling around a shattering of antiquated definitions concerning gender identity.  Since the Dionysus asteroid is moving through Aries this month and will soon be conjunct Uranus and in square to Pluto as well as Jupiter, it will interesting to see what events develop.  One clearly developing story at this time around these issues is Pussy Riot, who have been attempting to stage protests near the Olympic Games in Russia in part to protest homophobic laws and have been on the receiving end of arrests and sadistic beatings by Cossacks while refusing to back down from their protests.  The name Pussy Riot certainly conjures Dionysian images, and their assertive, initiating activism goes well with the application of the Dionysus asteroid to the sign of Aries and a transit to Uranus.

Of course, when writing any article on Dionysus it seems a necessity to at least mention the enormously influential work The Birth of Tragedy in which Friedrich Nietzshce created a compelling contrast between Apollonian and Dionysian impulses and principles in part through an exploration of the dramatic art of tragedy that was sacred to ancient Greek culture.   In contrast to viewing Apollo as a representation of order, harmony, clarity, and reason, Nietzsche described Dionysus as representing chaos, passion, ecstasy, and intoxication.  Along these lines Dionysus is a liberator and a loosener of instinct who dissolves boundaries:  a necessary counterbalance to the Apollo impulse in order to create great art like the Greek tragedy.  Finding the middle way between Dionysus and Apollo is the path toward great art, according to Nietzsche-  in the great tragedies the hero attempts to create an Apollonian order out of the Dionysian chaos, gaining a Dionysian sense that it is impossible to make choices that will change the ultimate balance of the world.  In this way the character of Hamlet, who ultimately chooses non-action in response to his realization of the futility of changing the tragic nature of his scenario, is a Dionysus character to Nietzsche, and it is the great art of such tragedies that gives the audience greater realization into the Dionysian nature of the world (wikipedia).

In lectures Joseph Campbell has analyzed this dichotomy of Nietzsche’s in the sense that while the “Apollonian represents the fascination with that which is in the poignant, passing moment . . . the Dionysian represents identification with the energy that is shattering and bringing forth new forms” (p. 127).  In this way Campbell explained art can take us to a Dionysian state beyond duality, “filled with awe and terror and fascination,” with both “the fear of god” and “the love of god,” because you will not catch “the sense of the mystery, how shattering it is to your whole system and your ideas and everything else, unless you get both senses” (p. 128).

Ever up for a good argument, James Hillman in Mythic Figures asserted that this influential work by Nietschze actually led many astray to a degree, because Hillman believed that Nietzsche was too much under the influence of the Germanic Wotan in his analysis and evocation of Dionysus.  Hillman believed that in both psychiatry and scholarship the Apollonian concepts of “light, order and distance” had been favored over the “emotional involvement” of Dionysus.  Hillman thought that as a result there had been a repression of the Dionysian, and a distorted sense of regarding Dionysus as “inferior, hysterical, effeminate, unbridled, and dangerous,” instead of viewing Dionysus as the “lord of souls,” a status Hillman saw as more fitting for this mythic figure.  Hillman significantly cited Heraclitus as back-up:

Heraclitus pointed out in regard to the obscene Lenean rites of the Dionysian cult that they must be understood in the light of the unity of Hades and Dionysus.  They may not be taken on the literal level of concrete enactment, but have an invisible meaning for the soul in terms of its underworld psychic life. –James Hillman, Mythic Figures

Hillman linked Jung’s exploration of alchemy to the dismemberment of Dionysus, that through a process of “beheading or dissolving the central control of the old king” we enter a state of “activating the pneuma that is distributed throughout the materializations of our complexes,” meaning  that this “dismemberment of central control is at the same time the resurrection of the natural light of archetypal consciousness distributed in each of the organs.”  Thus along these lines it can be possible to add an alchemical dimension to the Dionysus archetype, that according to Hillman is “an initiation into the archetypal consciousness of the body” that makes dismemberment “necessary for awakening the consciousness of the body.”  Hillman saw this alchemical dismemberment as an awareness that can cut through the “habitual ways we have ‘grown up’ and ‘grown together,'” by making us aware of the light found within each distinct part of our body- so it is not really a process, and “not a movement from integreation to dis-integration to re-integration.”  It is more of a loosening that “results in the activation of the psychic life of the organs.”

Centuries before Nietzsche analyzed the dichotomy of Apollo and Dionysus, the 15th Century Renaissance astrologer and philosopher Marsilio Ficino saw Bacchus (Dionysus) and Apollo as the two elements of soul, with Bacchus associated with “Wine” and the “Aroma of Wine,” and Apollo associated with “Music” and “Light” (Moore, p. 77).  In The Planets Within Thomas Moore analyzed Ficino’s elements of psyche through Dionysus:

Dionysos is the god of being-torn-apart; or, put in another way, to be torn apart is to experience the god Dionysos.  Dionysos is the grape crushed and fermented to resurrect as wine, and wine is the god taken into the body, affecting the soul.  Profound paradox can be found in the nature of most deities, but in Dionysos paradox is of the essence . . . Touched by a Dionysian spirit, ego feels the stupor of drunkenness and the pain of dismemberment, but these are only phases in the process of the reestablishment of life . . . Wine, therefore, as an image, is the answer to the hard defensiveness of the narcissistic ego . . . in the psychic realm, one’s base has to be fluid like wine, and it has to support, not stability and security, but multiplicity and movement . . . Ficino makes it clear that Bacchic insanity and illogic are fundamental to the psyche. — Thomas Moore, The Planets Within, p. 80

Drawing from the Platonic tradition, Ficino believed that there is a necessary madness involved in awakening the soul, a certain level of insanity and instability in comparison to what is considered to be normal and sane.  According to Thomas Moore, Ficino saw that “in order to transcend ego concerns and materialistic unconsciousness,” we require “inner figures” that represent specific types of irrational consciousness:  “poet, priest, prophet, and lover” (p.  97).  For example with regards to poetic madness in the Platonic tradition, Moore quoted Ficino as writing that, “many poets compose in madness and afterwards do not know what they have said, as if God had used them as musical instruments” (p. 98).  Dionysus is specifically associated with priestly madness to Ficino, representing the necessity of departing from “logical, literal, normal, reasonable, and linear patterns of thought” in order “to gain  entry to the mysteries of the soul” (p. 103).  Since the soul and psyche does not work through a logic aligned with our “rational” and “reasoning mind,” in order to come to an understanding of the true mysteries of the soul, according to Ficino “it is necessary to move away from ordinary activities and patterns of thought” (p. 104).

According to Moore, Ficino and his friends were fascinated by the secretive nature of the Mystery initiations and the knowledge known only to initiates, and so a necessary priestly madness to Ficino aligned with the concept that the “mysteries revealed through Dionysian, priestly consciousness are the eternal patterns of the psyche, the side of the soul that is godlike rather than human, though through ritual a connection  is established between personal consciousness and a cyclic pattern” (p. 105). In all, to wrap up this summary of various approaches to the Dionysus archetype, all of these concepts can potentially be applied to the meaning of the Dionysus asteroid in transit or the application of Dionysus to the Pisces archetype.  If we notice a time of intensity is aligning with these themes, either through a transit of the Dionysus asteroid or a significant Pisces transit, such as the current transit of the Sun across the placements of both Neptune and Chiron in Pisces, we can  gain a realization that the experience is necessary if we wish to increase awareness of our soul.

Dionysos with Ariadne

From out of the Underworld

An earthy, fertilizing, regenerative sort of god, Dionysus has the ability to descend and ascend from the underworld like only a few other mythic figures (Persephone, Hermes/Mercury, Psyche, Orpheus, Venus as Ishtar/Inanna), in both the role of guiding his mother Semele out of the underworld as well as in a constant role of a god united with the presence of Hades.  This is interesting at this time because on February 15, 2014 the Dionysus asteroid crossed the cardinal axis and Aries point on a significant day of Hermes being in the underworld, as the inferior conjunction of Mercury retrograde and the Sun occurred.  In addition, during the time that Venus went into the underworld at the time of her inferior conjunction with the Sun on January 11, 2014, the Dionysus asteroid was significantly conjunct Neptune in Pisces.  After Venus arose from the underworld as the Morning Star around January 17, the Dionysus asteroid entered a conjunction with Chiron in Pisces.  I believe we can also gain insight into the transit of Neptune and Chiron in Pisces through considering how the Dionysus archetype could be involved in our experiences, especially since Chiron in Pisces will be coming into another grand water trine with Jupiter in Cancer and Saturn in Scorpio.  With each of the personal planets taking turns going into an underworld retrograde journey, first Venus and now Mercury, and very soon Mars will take its turn- this plays up the theme of Dionysus being a guide to our soul and an archetypal figure who can take us into the underworld and guide us back out regenerated.

In order to give some natal chart examples using the Dionysus asteroid, I am going to begin by focusing on the link between Pisces and Dionysus through two Pisces Sun sign musical figures who I have thought for a long time embody the link between Dionysus and Pisces:   Lou Reed (who I previously wrote about  here) and Kurt Cobain (who I previously wrote about  here). There is an androgynous side to each in how they projected themselves into our culture, and each had a shattering impact on popular culture in a Dionysian manner.  Although Lou did not have an immediate impact as far as huge amounts of financial success goes, he influenced countless individuals who eventually created the Punk Rock movement of the 1970s that correspondingly influenced the musical development of Kurt Cobain.  Kurt Cobain, however, had a true Dionysian impact on popular culture in an immediate, immanent manner, completely dismantling the structure and form of commercial, popular music at the beginning of the 1990s during a conjunction between, of course, Uranus and Neptune.  Does the Dionysus asteroid show up as significant in their birth charts?  Yes:

  • Kurt Cobain had Dionysus retrograde in Cancer at 24 degrees conjunct Jupiter retrograde in Cancer at 26 degrees, in trine to his Venus, Saturn, and Chiron in Pisces and also in trine to his Neptune in Scorpio, creating a Grand Water Trine.
  • Lou Reed had Dionysus in Pisces at 27 degrees opposite his Neptune retrograde in Virgo at 29 degrees.  His Dionysus was sextile his Taurus stellium of Saturn, Uranus, Mars, and the true node of Black Moon Lilith.

Kurt Cobain had a meteoric rise to fame after experiencing many challenging experiences in the first twenty or so years of his life, at times surrounded by madness and required to survive on his own just like Dionysus.  His Dionysian love of art and excesses with intoxication at times has been well-documented, as well as his tragic ending in dismemberment.  The Dionysus asteroid was active in Kurt’s chart at the time of his passing, as on the day of his death it was transiting the end of Aquarius conjunct his Sun- this means that in the aftermath of his death with the extraordinary public outcry that followed, the Dionysus asteroid would have been conjunct his Pisces Sun.  There is a thrusting, generative power to Kurt’s voice and guitar playing, an immanent presence of power that magnetized youth not only across the United States of Amercia, but around the world.  He was difficult for some to understand, a seeming paradox of personality traits that make perfect sense through the lens of Dionysus.  He was also deeply understood by many, including many youth still to this day, not unlike a Dionysian cult he could incite to heights of ecstasy through his music.  There was also a Dionysian element in his tradition of destroying the material elements of his performances:

Lou Reed had his own shocking experiences associated with gender and sexual identity, as he was given electroshock treatment to “cure” his homosexual longings as a teenager, and he later had a relationship with a trans-sexual woman that was shocking to mainstream American culture.  Everything about the way in which Lou thrust himself into the national music scene of the 1960s was shattering, from the abrasive sound of his guitar and feedback, to his lyrics detailing the lives of inner city inhabitants defined as “sordid” by the mainstream perspective.  Moreover, through his initially strong association with Andy Warhol, he found himself writing beautiful lyrics for the Germanic chanteuse Nico and performing on stage in a Dionysian production of throbbing lights, projected cinema, and dancers jumping and prancing around in revelry, some cracking whips.  There was also a paradoxical duality to Lou’s music that he transcended into the unity of his own personal style, that could veer between screeching blasts of guitar with a soul dance beat, to melodious harmonies of tender and intimate lyricism.  During the time of the Dionysus-themed events documented by Richard Tarnas in Cosmos and Psyche in the late 1960s when Pluto was conjunct Uranus in Virgo and Lou Reed’s music and presence was gaining greater notoriety on the national stage, Pluto and Uranus would have been opposite his Dionysus asteroid in Pisces and conjunct his Neptune in Virgo.  A true Dionysian activation, indeed.

Two other figures that came to my mind in connection with making a Dionysian impact on popular culture during the 1960s who are not Pisces Sun signs, are Bob Dylan and John Lennon.  In the time leading up to the conjunction between Pluto and Uranus in the 1960s, Bob Dylan and John Lennon developed a rivalry of sorts as to who was the voice of their generation, as each had a shattering impact on the collective psyche in a different way, but in a manner in each case that was Dionysian.  Neither was the most skilled musician or in possession of the most melodious voice- instead there was a primal power that each channeled through their voice and guitar, along with a lyrical sense that struck audiences around the world on a soul level.  Is the Dionysus asteroid significant in the charts of Bob Dylan and John Lennon?  Of course.  They also have a connection of both having Dionysus conjunct Pluto, the esoteric ruler of Pisces:

  • Bob Dylan, or Robert Zimmerman as he was born, has his Dionysus asteroid closely conjunct his Chiron at 28 degrees of Cancer, also conjunct his Pluto at 3 degrees of Leo.
  • John Lennon  had a 3-4 degree Leo Dionysus that is conjunct his Pluto at 4-5 degrees in Leo, and exactly opposite his Aquarius Moon at 3-4 degrees (all square to his Scorpio Mercury at 8-9 degrees).

Again, the idea that Dylan was not the most talented musician in the world but was able to channel extraordinary energy and power into his performances, combined with lyrics that connected with a generation on a deep soul level, aligns him with the Dionysus archetype, doubly so since he had a conjunction between his Dionysus asteroid and his Pluto.  After his rise to stardom as a folk star, Dylan shape-shifted in a Dionysian manner into a new electric persona that brought him even greater fame and an intense touring schedule that led him into excessive drug use and an exhausted mind-frame that seemed to be focused at times on his own self-destruction.  In the video below, I’ve included footage from the movie I’m Not There, because the director Todd Oldham made the brilliant choice to cast actress Cate Blanchett as the Dylan of this electric, drug-infused time period, giving an air of androgyny to the character that re-inforces the Dionysian quality.  After an excerpt from the movie, the video below then shifts into actual footage of the real Dylan being interviewed in December of 1965 at the heart of the conjunction between Uranus and Pluto in Virgo, a time of Dionysus.  A number of Dionysian themes reveal themselves in these exchanges:

This “incarnation” of Dylan ended in a motorcycle accident in which he ultimately re-birthed himself again into pop culture with a different identity and presence.  On the day of the crash, July 29, 1966, the transiting Dionysus asteroid was closely conjunct transiting Jupiter in Cancer (Dionysus at 17º31′ and Jupiter at 18º20′ Cancer), both widely conjunct his natal Dionysus and Chiron conjunct in Cancer at 28 degrees.   Interestingly, this also happened to be the time of an inferior conjunction of Mercury retrograde and the Sun that was also conjunct Dylan’s Pluto- this transit of course sticks out more so to astrologers, but it is still nonetheless fascinating that the Dionysus asteroid was also part of this.  It also means that Hermes, the more “rational” guide of souls in the underworld was working with Dionysus, the more “irrational” guide of souls in the underworld at this time, archetypally.   In the aftermath of this accident, Dylan would have had his Dionysus return through asteroid transit.  Ultimately, in pop culture he also had a Dionysus return into a new form, first appearing with the more Biblical inspired John Wesley Harding and then a few years later as practically a country music star doing duets with Johnny Cash.  The song “All Along the Watchtower” was recorded on the first album he released following his motorcycle crash- it contains the lyrics, “Businessman, he drinks my wine / ploughman digs my earth” that evokes a sense of Dionysus.

In contrast to the solitary figure of Bob Dylan,  John Lennon was seen as the leader of  The Beatles when they first came to America.  Recently American pop culture was celebrating the 50th anniversary of the night The Beatles played live on The Ed Sullivan Show, an event that to everyone who was alive at the time seems indescribable in the excitement and impact created by John Lennon and his mates.  In these early days of their impact upon American culture, The Beatles embodied Dionysian themes in part through driving women into a frenzy, practically needing security protection at points to keep mobs of women from devouring them.   In American public performances they were usually not even able to hear one another on stage because of the loud female screaming.  In his natal chart, the opposition between John’s natal Pluto in Leo and Moon in Aquarius usually generates attention from astrologers, but adding in the fact that the Dionysus asteroid is so tightly opposite his Moon and conjunct his Pluto adds an interesting dimension to this aspect.  Like Bob Dylan, the fact Lennon came into prominence during a Dionysian time of a Pluto and Uranus conjunction reinforces the Dionysian theme of him having the Dionysus asteroid conjunct his Pluto.  Being opposite his Aquarius Moon, I feel the Dionysus asteroid also adds in some meaning to how Lennon’s physical appearance shape-shifted over time, beginning with him becoming a star whose hair was judged as “too long” and “effeminate” to a star who truly grew his hair long in the end, by the end of the 1960s appearing with a look evoking traditional images of Jesus Christ, another Dionysian figure.  In addition, John  Lennon’s relationship with Yoko Ono at this time was also categorized by some as a sort of Great Mother/Divine Son dynamic.

In conclusion, whether you have the Dionysus asteroid in a prominent place in your natal chart or not, exploring the Dionysus archetype can still shed illuminating light on current experiences, particularly from the perspective of Richard Tarnas that aligns Dionysus with Pluto-  we are in a square between Pluto and Uranus, an opposition between Pluto and Jupiter, and in another month we will have a cardinal grand cross involving Pluto, Uranus, Jupiter, and Mars.  In addition, through the link between Dionysus and Pisces we can consider how his themes could be informing the current transits of Neptune and Chiron through Pisces.  On an even grander scale, although there is a lot of talk of the Age of Aquarius, we are still in the Age of Pisces, and the archetype of Dionysus is deeply connected to this age, in fact in many ways it could be called an Age of Dionysus.  Exploring Dionysus to a deeper level, as he is a deeply complex archetype I have barely begun to address through this post, will help all of us gain greater insight into the Age of Pisces we are living through in these intense times.

Dionysus statue

References:

Burt, Kathleen. (1996). Archetypes of the Zodiac. Llewellyn.

Calasso, Roberto. (1993). The Marriage of Cadmus and Harmony.  Knopf.

Campbell, Joseph. (2013).  Goddesses: Mysteries of  the Feminine Divine. Edited by Safron Rossi, PhD. New World Library.

Greene, Liz. (1984).  The Astrology of Fate. Weiser Books.

Guttman, A. & Johnson, K. (1993). Mythic Astrology:  Archetypal Powers in the Horoscope.

Hillman, James. (2007). Mythic Figures. Spring Publications, Inc.

Shlain, Leonard.  (1998).  The Alphabet versus the Goddess:  the conflict between Word and Image.  Viking.

Tarnas, Richard. (2007). Cosmos and Psyche. Plume.

Venus Retrograde in Capricorn

Psyche_Opening_the_Door_into_Cupid's_Garden

Psyche’s Desire

As 2013 comes to a close with a powerful Dark Moon in Sagitarius, and 2014 begins with a potent New Moon aligned with Mercury and Pluto, we are now over a week inside the portal of our current Venus retrograde cycle in Capricorn.  Venus retrograde cycles are magical portals that take us out of our linear constructs of time, working through the Golden Mean of five cycles every eight years, connecting us back to past Venus retrograde cycles as it simultaneously regenerates profound growth for our future.  In the sign of Capricorn the structure of form is a significant archetypal construct, and the structure of Venus retrograde resembles not only the Golden Mean found throughout nature, but also the five fold form of the Rose and the Star Pentacle.  The magic imbibed into the Golden Mean, Rose, and Pentacle has been well documented in countless esoteric symbols and stories across cultures, but the way this structure plays out in our experience of the Venus retrograde cycle to me goes something like this:  that just as when we look at the glimmering stars at night we are seeing light emanating from different time periods, like time traveling, so can Venus retrograde cycles resurrect patterns and stories of our past we experience from our present moment.  Those of us into astrology are aware of the repeating patterns and stories found within our birth chart, and this same phenomenon of influence can be found in the myths and stories of our world that repeat themselves. While some judge myths as only relating to the culture from which they originate, I feel the myths of Great Mystery transcend cultural boundaries and take us to a realm of perception that connects to our Soul that is beyond the culture our human form was born into at the beginning of our lifetime. A myth of Great Mystery arising of profound significance to me at this time is the story of Eros and Psyche.

We’ll get to the astrology details later, but the synchronicity of astrology asteroid transits is what validated my feeling of Psyche’s story connecting to this current Venus retrograde, as at the time of Venus stationing retrograde the Sun and Mercury were conjunct the Psyche asteroid and the North Node of the Moon in Scorpio was conjunct the Eros asteroid, and at the time of Venus stationing direct at the end of January 2014, Venus will not only be conjunct Pluto as has been widely discussed, Venus will be almost exactly conjunct the Psyche asteroid.  Eros at the time of Venus stationing direct does not have a major aspect with Venus, but will have moved into Sagitarius and will be in a square to Neptune in Pisces.  However, at the time of the inferior conjunction of Venus and the Sun on January 11, Eros will be closely conjunct Saturn in Scorpio and in sextile to the Venus and Sun conjunction in Capricorn.  Even without such asteroid synchronicity, however, the story of Psyche and Eros resonates with Venus retrograde cycles as one of the classic interpretations of the story aligns with the astrological meaning of Venus retrograde cycles:  to promote reflection, going within to change our inner Venus relationship with our self in order to change our outer Venus relationship with the world and what we manifest for ourselves in relationships.

Eros and Psyche is a story that has captured popular imagination for ages, such as being integral to some ancient Mystery rituals, and whose themes still today run rampant through popular romance novels, films, and television.  For example, we can feel the presence of Psyche’s agonizing desire in the vampire romance “Twilight” series and the feeling of the heroine Bella that her love and desire for her “monstrous immortal” lover has taken on life or death proportions.  This is the classic romance theme we all know from Romeo and Juliet and many other examples, in which the characters become suicidal when their passionate desire for a lover is taken away, compromised, or seems in danger of ending.  These stories remain popular because so many can relate to having these sorts of feelings at least at some point in their lives- desiring someone to such an extent that it seems as if the world would end if they no longer remain as a being we merge with in passion.  Some of us have even had this obsessive desire arise like a fantasy for someone we have never even been with physically, and never will- and yet something in them sparks a feeling in us that we desperately want to merge with them in passion.  If we are not judgmental about ourselves for having such feelings, others around us normally are, and characters in such stories are routinely judged harshly by many.  Keep in mind, however, that the story of Psyche and Eros is a Great Mystery with meaning that gets more complex the more you sit with it.  Before going further I would like to state my intention that it is important to avoid judging Psyche in order to open ourselves to the deeper meaning of her story, and yet of course I must acknowledge that by writing about this myth and analyzing how it fits into the current moment I am of course judging and projecting my own meaning into the story.  So be it, as these ideas are the exact topics I wish to address.

This Venus retrograde cycle in Capricorn carries some important themes we can explore through the story of Eros and Psyche:  JUDGMENT, INNER AUTHORITY, DESIRE, and PROJECTION, among others.  These themes are present in the story at its beginning, when we meet Psyche, the youngest daughter of a King whose beauty is considered by the people to be so unsurpassed that some begin to worship her as if she were the Goddess of Love, Aphrodite. Yet Psyche remains a solitary figure in reception of this tremendous romantic projection from her father’s people, as no one has enough self-confidence to move beyond their romantic fantasy of her into an actual relationship with her.  Even more ominous for Psyche, she ultimately finds herself on the receiving end of the wrath of Aphrodite, as the Goddess of Love erupts with jealousy and indignation over losing the attention of her worshipers for a mere mortal like Psyche.  Aphrodite orders that her son, Eros (also known in versions as Cupid) pierce Psyche with the tip of one of his arrows in order to make her fall in love with some sort of disgusting creature that will bring societal shame to Psyche.  However, Eros instead falls in love with Psyche upon seeing her and devises his own plan to express his passion for her in secret.

As time passes and potential suitors continue to be too fearful to approach Psyche because of her overwhelming beauty, her father the King consults an oracle and is told to abandon his daughter to a high cliff in order to meet her destiny of marrying a monstrous creature- it is at this point that Eros enacts his secret plan as Psyche is carried off by the wind to an idyllic palace in which she is told she will have her every need attended to.  Once inside the palace, Psyche finds herself treated to elaborate banquets, luxurious baths, and other sensual delights.  At night, and every following night, a stranger comes to Psyche in her bedroom and passionately makes love to her- yet Psyche is never allowed to see her lover, let alone get to know on any sort of deep level beyond hedonistic sexual pleasure.

At this point in the story it is important to remember that the version of Eros and Psyche we know finds Eros relegated to his mythic interpretation more common to his Roman version as Cupid, the son of Venus (earlier versions have different fathers, later versions focus on Cupid as being the son of Mars and Venus).  However, in some ancient Greek traditions, Eros is a primordial God who was at the beginning of time along with Chaos and Gaia (such as in Hesiod) and in some versions is even the original Godly form. In these myths Eros is not even portrayed as masculine, but instead is in a form beyond duality definitions of gender.  In the Orphic and Eleusinian Mystery traditions, Eros is seen not so much as primordial, but instead as the progenitor of the human race.  In this version of his story, Eros is the offspring of Night, or Nyx, who mates with the winged Chaos in a dark void to produce the human race.

Together through these myths, we can sense how the Eros we eventually find portrayed as a mischievous Cupid who slings arrows of love to create great drama in human affairs was originally a primordial, chaotic creature of extraordinary power.  At the beginning of our Psyche and Eros story, however, Eros has lost this sense of his own inner authority and instead gives his power away to his mother Aphrodite, allowing her to dictate the terms of his life and boss him around.  However, the passion Eros projects upon seeing the beauty of Psyche calls him to attempt to defy his mother, but only in secret.  Influenced by the negative parental judgment of his mother against Psyche, or perhaps as well his divine societal judgment that Gods are not allowed to enter committed romantic partnerships with mortals, Eros does not claim his inner authority to openly expose and express himself to the object of his desire, Psyche, but instead chooses to worship her body with lustful desire in secret, not allowing her to see or know him.

Judgment continues to influence events in this story as Psyche soon falls prey to the judgments of her sisters who come to visit her in her palace “paradise.” No doubt jealous of the luxurious palatial lifestyle their sister is living, Psyche’s sisters convince her that she must take a knife and a lamp to bed with her so that she can see the monstrous creature that was prophesied to marry her and kill it.  Psyche gives her own authority away to her sisters and does what they tell her to do, only to find with the light of her lamp that her lover is not a hideous monster but is instead the most beautiful creature she has ever seen.  Startled awake by the hot oil of Psyche’s lamp, however, Eros flees the palace in fear and Psyche abandons her secluded palace life to chase after him into the night.  This takes her on a journey away from the palace of Eros, a structure of romantic ideals not unlike a structure of Capricorn, into an arduous journey that opens her up to her authentic emotions and the ultimate ability to freely express her emotional needs in her own authority, not unlike the sign of Cancer, the polarity to the current Venus retrograde in Capricorn.

Giuseppe_Maria_Crespi_-_Amore_e_Psiche_-_t

While Psyche’s desire to finally see her lover Eros with her own eyes, the catalyst for her journey of finding her Self and her True Love, was in some ways influenced by the judgments of her family, I also feel it came from an authentic desire of hers to actually see and know her lover as a real person instead of a fantasy.  After choosing to see the real instead of the fantasy, Psyche finds herself abandoned by a river with a suicidal urge to kill herself.  It is here that she meets the Nature deity Pan who comes to her assistance and is a harbinger of many other beings of Psyche’s surroundings that begin to come to her aid, everything from plants to ants to eagles.  An excellent summary of this part of the story along with depth psychology analysis of meaning can be found here on the Symbol Reader blog (this post would become incredibly long if I go into all the details of the story, so hopefully you can pick up my general intent of meaning by what I include here).  As the story continues, Psyche continually summons the necessary courage to persist while forming a true communion with nature and a psychic openness that can even communicate with the energy of inanimate objects, expressing her needs to her environment and finding that everything from a reed by water below her to a tall tower above her has helpful advice to give her.  These instructions become vital, because on her journey to find Eros, Psyche instead crosses paths with Aphrodite who gives her a series of near impossible tasks to complete before giving the ultimate challenge:  descend to the underworld where no mortal can survive and bring back a beauty ointment belonging to Persephone to give to Aphrodite.

Somehow Psyche succeeds in not only descending to the underworld, but ascending back to the upper-world having successfully received the desired beauty ointment from Persephone.  However, overcome by desire to make herself beautiful for Eros, Psyche decides to open the box of beauty ointment even though she has been told it will put her into a state of perpetual sleep- which it does- but her fall into this dangerous state is what awakens Eros finally to come and revive her with a kiss.  Some judge Psyche for opening the box of Persephone to claim Persephone’s beauty potion for herself, to try to make herself look pretty and pleasing for her man, but again once judgment is removed there are many levels of meaning to this action. Remember that Persephone is the Queen of the Underworld, and the Guide of Souls, and so is guiding Psyche on her journey of Soul, not guiding Aphrodite.  It is also significant that Persephone gave her gift of beauty ointment to Psyche, and not to Aphrodite.  Psyche takes her own authority to anoint herself with the beauty of Persephone, to meet her own need to feel beautiful, sparked by her passion for Eros.  Likewise instead of judging Psyche as being “saved” by Eros like the Disney version of Snow White saved by Prince Charming, we can instead perceive that it is Psyche who helps save Eros. By claiming her own inner authority to defy Aphrodite and claim the gift that Persephone gave to her, for herself, perhaps this is the inspiration Eros needed to finally openly defy Aphrodite and claim his own inner authority to become the open lover of Psyche.  And True Love’s kiss- we have all heard the fairy tales of how this can destroy any curse and create miraculous events in the lives of lovers- is this not the very breath of life (the word “psyche” means “breath” as well as “soul” and “self”) merged with passion (“eros” as a chaotic, primordial, passionate progenitor of form) so that our personality and soul can finally merge through the act of love?  Is there really something to judge about this in any sort of negative way?  At this point in the story of Eros and Psyche there is not, as each is finally truly seeing the other for who they are and are merging their beings in a soulful embrace that ignites the deepest embers of the soul inside each.

Psyche opening box by Waterhouse

It is here at the end, at True Love’s kiss, that Eros and Psyche finally open themselves to the real reality of the true self of one another, instead of seeing one another through a lens of romantic fantasy-  their deep merging of passion and Soul Mate relationship follows.  At this point I would like to share insights I heard in a lecture by Richard Tarnas on romance, astrology, and synchronicity in March of 2012 at the Washington State Astrological Association, as he beautifully summarized a vital lesson we can take from the story of Psyche and Eros. 

In his lecture Tarnas explained how synchronicity, astrology, and romantic love all have the underlying structure in common of an archetypal, synchronistic field, and that Carl Jung’s “self archetype” is constellated by a profound romantic love involving the marriage of opposites, the cosmic marriage of the inner and the outer.  However, since astrology and synchronicity are not openly acknowledged in consensus society, we end up with a heightened desire for romantic love in mainstream culture as romantic love in this consensus worldview carries the entire magical, anima mundi sense of a communion between souls opening up a new universe, an opening that goes beyond the compressed isolation of the Cartesian Ego.  Tarnas pointed out that astrology, synchronicity, and romantic love all (1) have great potential for profound significance, (2) are extremely susceptible to a skeptical negation, and (3) are also susceptible to both projection and illusion.  The theme of judgment I have begun to address through the Psyche and Eros story is important in connection to the danger of negating a divine communion with the other, as Tarnas made the point that Jung and his followers tend to judge romantic love as a projection of the ideal, and there is a tendency among therapists to ask their clients to “own” their projection of romantic desire, saying it’s really something coming from inside their self.  While projection is extremely important to reflect upon as I will continue to discuss in connection to the astrology of this time, it also leads to the potential of negating our connection with a numinous quality through romantic love.  Indeed, in his lecture Tarnas made the argument that if I am carrying the divine inside me, then it is not impossible for a communion of divinities to occur through romantic love in that I am recognizing the divinity of the other as they are recognizing it in me.

How did Tarnas explain how to discern if our romantic desire for the other is a projection?  He said such discernment requires an “I-thou” relationship with the other instead of an “I-it” connection.  This means that projection comes from an “I-it” perception in which we are projecting our own romantic ideals despite who the other really is-  in other words, we are looking at the other as an instrument of our own emotional or sexual satisfaction rather than their actual person-hood.  This is how we end up with an illusionary projection of our own ideal or needs upon the other in spite of who the other actually is, instead of each person actually disclosing their real reality to the other.  In contrast, instead of seeing the other as an “it” who meets our needs or ideals, we connect with their true “self” and as a result open to the potential for a communion of soul or inner divinity to occur through romantic love.

Being open to this sort of communion in my opinion means that we work with the astrological polarity of Capricorn to Cancer brought by the current Venus retrograde, and learn to fulfill and nurture our own emotional needs when possible, but also importantly to learn to express and communicate our emotional needs to others without blocking ourselves for fear of being judged or shamed.  The importance of having compassion for our psyche and feelings of fantasy that can arise has been illuminated by James Hillman, who actually used the story of Eros and Psyche as the core myth behind his contrast of the traditional development of Depth Psychology with his own conception of Archetypal Psychology. Instrinsic to Hillman’s idea of Archetypal Psychology is compassion and acceptance of Psyche, the Psyche of myth as well as the feelings and sensations of our own Psyche:

“Psyche into life” can be put in many ways. Most simply I mean the freeing of psychic phenomenon from the curse of the analytical mind.  This involves reflection upon the analytical mind, realizing its predilections for psychopathology and the fact that psychology has become a massive yet subtle system for distorting the psyche into a belief that there is something “wrong” with it and, accordingly, for analyzing its imagination into diagnostic categories.  Moving the psyche into life means moving it, not from its sickness, but from its sick view of itself . . . The helping professions- education, social work, pastoral counseling, psychotherapy- all must envision suffering and illness as something “wrong.”  They have a vested interest in psychology as it is now conceived. They must see sickness in the soul so they can get in there and do their job.  But suppose the fantasies, feelings, and behavior arising from the imaginal part of ourselves are archetypal in their sickness and thus natural.  Suppose they are authentic, belonging to the nature of man; suppose even that their odd irrationalities are required for life, else we wither into rigid stalks of reason. –James Hillman, The Myth of Analysis: Three Essays on Archetypal Psychology, pages 3 – 4

Hillman highlights in this work that “we discover a sense of soul in the sufferings of psychopathology” (p. 4-5), and so we can move with our psyche into life with its “sickness,” so to speak, instead of giving our power over to a therapist in analysis or trying to repress feelings in order to fit into the “real world” of society.  I don’t mean to suggest by any means that one should avoid entering therapy with a therapist- however, the current Venus retrograde in Capricorn is a further sign of the danger we can cause for ourselves by judging our feelings and fantasies through a lens of shame and guilt.  The story of Psyche and Eros carries the potential of us connecting with our inner divinity, our soul, and even true love by learning to express our authentic emotions without shame and guilt, as Psyche and Eros each learn to do.

In Evolutionary Astrology as taught by Jeff Green, the Capricorn archetype  that connects with our current Venus retrograde in part involves the structure of form, the phenomenon of time and space which connects with our sense of mortality and the limitations of form and structure.  This sense of structure in the Capricorn archetype leads to the collective organization of people into societies with consensus laws that lead to social expectations, bringing us to the concepts of conformity and resulting guilt or shame one can feel from breaking free of consensus conformity.  Venus in the sign of Capricorn as a result can become controlled or cautious in expressing their emotional needs not because of lacking deep feelings- instead it is actually the opposite, Venus in Capricorn underneath carries enormous magnetism and passion-  but there can be trepidation to share feelings and needs because of a fear of rejection or false judgment.  When we have not had our emotional needs met in childhood, or experienced either rejection or wrong judgment from our parents or other early authority figures, we  can end up with emotional needs as adults that have become incredibly distorted and exaggerated because of being displaced from a childhood in which our sense of having an inner authority was suppressed or broken in some manner.

As a result as adults we can develop a tendency to then have a fear of expressing our true emotional needs for fear of being judged, and our own internal conflicts with our own sense of inner authority can lead us to attract partners into our lives who play out the role of a controlling, dominating, judgmental, or hypocritical authority over us.  Venus retrograde in Capricorn will give us the opportunity to utilize the Capricorn gift of structure to reflect upon the nature of imprinting we received from our parents and early development in the society we were born into, in order to gain awareness for how we have developed our current self-image so that we can now re-structure our inner relationship with our self in greater alignment with our authentic emotions and needs.  With this Venus retrograde in Capricorn happening inside the context of an intense Cardinal Grand Cross (Libra Mars opposite Uranus in Aries, both in square to Jupiter in Cancer opposite Pluto in Capricorn along with Mercury, the Sun, and the Moon at the moment) we may gain a visceral sense of a vast emptiness we have inside of us from not having our emotional needs met in the past, an inner void we attempt to fill with obsessions or addictions of one sort or another- this is the same source a lot of our romantic projections can come from that are more about a fantasy of having our emotional needs met more so than intimacy with the actual reality of the person we desire, or a projection that is more about having someone else meet our needs instead of doing the hard inner work to nurture the needs inside of us that we are actually responsible for.  Of course, this dynamic can also play out in other ways, such as an overcompensation in which we attempt to control others or events in a role of an external authority, leading to a tendency to attract relationships that are dependent upon us, mirroring our own actual need to have someone take care of our own needs.  Whatever internal dynamics are at play inside of us at this time, with inner attention it will be possible to reach profound realizations of how our inner world is impacting the external world we are experiencing.

It is notable that Jeff Green was born with a Scorpio Venus retrograde on his Ascendant, and so his perspective of how the Venus retrograde cycle connects with the evolution of our connection with our soul comes from his own unique experience:

[Venus retrograde] is a very significant time for all individuals on Earth because it will correlate to a time frame in which we must reexamine and reflect on the overall nature of our reality.  The intention in this is to become aware of what we no longer need in our lives- the dynamics or circumstances that are now counterproductive to our need to grow and move forward.  At the same time, it creates an awareness of what we do need in order to move forward . . . [it can also] correlate to a time in which we re-experience old issues or dynamics that we may have felt that we have already worked through or left behind.

–Jeff Green, Pluto Vol. II: The Soul’s Evolution through Relationship, pp. 202-3

With Venus retrograde in Capricorn, this will utilize the Cardinal sign archetype of moving backwards in order to move forwards, in part through possibly having old wounds, memories, and issues dredged up for us to reflect upon.  Since Venus is in Capricorn, we can utilize the self-determination of Capricorn to not drown in past emotional wounding but instead use the awareness for how we have developed our current self-image to de-condition ourselves from this past process so that we can then re-create a new self-image that aligns with our true self-empowerment.  With the recent trine between Jupiter in Cancer and Saturn in Scorpio, and a Cancer Jupiter that is widely opposite Capricorn Venus, we will have greater capacity to re-create a new self-image that will facilitate us integrating into society in a new way that aligns with our actualized self or intrinsic individuality.  Important in this Capricorn process of Venus will be the removal of guilt associations from our past conditioning, so that we can freely express our emotional needs without restriction or fear of rejection or judgment.

In the story of Psyche and Eros, I feel that Psyche’s time in the castle of Eros was like a time spent in a Capricorn structure of her conditioned societal needs- having great wealth, overflowing food and luxury, and erotic sex every night.  When she leaves the structure Eros secretly created to express his desire for her without claiming his own inner authority to defy his mother Aphrodite, Psyche is thrown into trials and tribulations that open her to her deepest emotions and vulnerability, not unlike a journey into the Cancer polarity of Capricorn.  More than once Psyche overflows with emotion and vulnerability near water, and learns to express her needs to her environment while also surrendering herself to an allowing of what life is bringing to her. To me, there is an emotional integrity and emotional authenticity she gains that is not unlike the Queen of Cups in the tarot.  In fact, while contemplating this article I have had a few images come to mind of a Queen of Cups tarot card integrating the image of Psyche overcoming her trials and tribulations through psychic sensitivity and emotional authenticity.

This brings us to the astrological meaning of the Psyche asteroid, which Demetra George has viewed as “a higher octave of Venus, expressing a refinement of personal love and psychic attunement to another” (George, p. 188).  According to Demetra, when we follow the path of Psyche we find that “conscious relationship provides a path to spiritual illumination,” and in our birth charts the Psyche asteroid symbolizes our “capacity for psychic sensitivity to the mind and feelings of another person” (George, p. 188).  In contrast, Demetra has viewed the Eros asteroid as representing “passionate desire” and the “masculine sexual force . . . and generative masculine power which brought the world into creation” (George, p. 189).  If you do not like ascribing the term masculine to Eros, in remembrance of the original multi-gender nature of this deity, I do feel it is important to associate Eros much more with an active yang energy in interpretation more so than the receptive yin energy embodied by Psyche.  Demetra also has described Eros as a “higher octave of Mars,” and that he symbolizes “one’s passion, sexual attraction, sexual preference, and vital energy . . . the need to continuously recreate the excitement of falling in and being in love” (George, p. 189).

This idea of Psyche being a higher octave of Venus and Eros a higher octave of Mars makes them even more significant to the current astrological climate with regards to the transit of the lunar nodes.  Currently we are finishing the transit of the South Node of the Moon in Taurus, ruled by the transiting Venus in Capricorn that has now gone retrograde.  At the same time we are concluding the transit of the North Node of the Moon in Scorpio, ruled in traditional astrology by transiting Mars that is currently in Libra.  In February of 2014 we will have a transition of lunar nodes to the South Node of the Moon entering the sign of Aries, meaning that the transiting Mars in Libra will become the ruler of the transiting South Node, as the North Node of the Moon enters the sign of Libra (it will even do this conjunct Mars in Libra) meaning that Venus will become the ruler of the transiting North Node.  Not long after this transition, Mars will station retrograde, so we end up with a phenomenon with this transition of lunar nodes with the ruler of the South Node, first Venus and then Mars, being retrograde.  If that did not completely confuse you, it means in part a heightened intensity of processing past patterns in all of our relationships, including our inner relationship with our Self and how this is projected outward in our relationships.

Finally, I want to include a few astrology charts to point out where exactly the Psyche and Eros asteroids have been in the context of the greater whole.  Below is a chart for the December Solstice of 2013, the same day that Venus stationed retrograde, the Winter Solstice in the Northern Hemisphere and the Summer Solstice in the Southern Hemisphere.  When looking at this chart, you can place Eros at roughly six degrees of Scorpio and Psyche at  twenty-eight degrees of Capricorn:

DecemberSolstice2013WRIGC1As you can see, therefore, exactly when Venus stationed retrograde on the Winter Solstice of 2013 in full-expression of the Sea-Goat, at the very end of Capricorn, she did so with Psyche conjunct the Sun and Mercury at their mid-point, with Eros conjunct the North Node of the Moon in Scorpio. Electrifying the intensity of Venus at this time was the catalyst planet Uranus stationing direct a few days earlier at the height of a Full Moon aligned with the Galactic Center.  At this time of the December 17 Full Moon, the Psyche asteroid was conjunct the Sun by one degree at 26 Sagitarius, at the same time also conjunct the Galactic Center.  At this Full Moon the asteroid Eros was conjunct the North Node of the Moon by four degrees, at 3 degrees of Scorpio. And so began the forty day journey of Venus carrying the sacred fool energy of Uranus into the underworld, an expedition that will take us from the Solstice all the way to our next cross-quarter holy day of Candlemas on January 31 when Venus will station direct conjunct Psyche and Pluto and in opposition to Jupiter. At this time of Venus stationing direct, it is fascinating that the Eros asteroid will have entered the sign of Sagitarius and will be in a significant square to Neptune in Pisces-  this aspect relates to experiences or reflections that ultimately will help us liberate ourselves from conditioned romantic patterns of our personal and collective past.

Finally, I will end with the chart of the potent New Moon occurring on January 1, 2014 that ushers in the year of 2014 with a Cardinal Grand Cross that will have a huge influence on events of the next year.  You can place the Psyche asteroid into this chart at roughly three degrees of Capricorn, widely conjunct the New Moon and widely square to Uranus, and more closely in trine to the South Node of the Moon in Taurus.  You can place Eros into this chart at roughly fifteen degrees of Scorpio, in trine to Jupiter and the true node of Black Moon Lilith in Cancer, and more widely in trine to Chiron in Pisces.  Eros at this time is entering into a conjunction with Saturn in Scorpio that significantly will become exact around the time of the inferior conjunction of Venus and the Sun around January 11, 2014:

NewMoonNewYear2014WRIGC1This New Moon is all the more powerful because another figure who has more experience descending to the underworld and ascending back to the upper-world, Mercury, will be conjunct both the New Moon and Pluto, widely also conjunct Psyche.  Mercury at this time is still combust the Sun having just experienced his superior conjunction with the Sun- he is moving so fast, so close to the Sun from our perspective, that we may be flooded with so much information it may be difficult to process the insights occurring at this time.  However, powerful insight into the deep nature of our Self is available at this time.  This is an incredibly opportune moment to clear what needs clearing from our past, and to set intentions for our future to step onto our authentic path like Psyche.  Eros awaits us.

Eros_bobbin_Louvre_CA1798

References

George, Demetra with Bloch, Douglas. (1986).  Asteroid Goddesses. ACS.

Green, Jeff. (2009). Pluto Volume II:  The Soul’s Evolution through Relationships. The Wessex Astrologer.

Hillman, James. (1960). The Myth of Analysis: Three Essays in Archetypal Psychology. Routledge and Kegan Paul, Ltd.

Tarnas, Richard. (March 2012). Lecture on Astrology, Synchronicity and Romantic Love. Washington State Astrological Association.