Astrology and Divination
Astrology's Hidden Light: Reflections on Marsilio Ficino's De Sole In Sphinx: Journal for Archetypal Psychology and the Arts, vol. 6, 1994, 114-122. In this paper Geoffrey discusses Marsilio Ficino’s approach to astrology in terms of the symbolic imagination,...
From Primitive Mentality to haecceity: the Unique Case in astrology and divination by Geoffrey Cornelius
The question before us is the nature of divinatory intelligence,1 which is the mode of thought whereby meaningful interpretations are sustained in divination. This paper supports the view of some anthropologists that divination involves a distinctive mode of consciousness, mental pattern or cognitive faculty.
Most practices of the people we name as shamans, witch-doctors and medicine-men present our modern rational understanding with an impasse. The logic of much that is done defeats us, it is absurd and often disgusting. Treatments are offered that can have no empirical value, yet the simple primitives seem to believe in them.
My subject today is the subtle question of whether astrology is divination. I assume most of you saw Thomas Moore give the keynote address yesterday. Moore surprised many in the audience when he expressed praise for the divinatory aspect of astrology.
I will begin on a personal note. Monteverdi’s music has been a catalyst in my life, awakening me to a ‘spiritual eros’, as the Platonists would describe the intimation of, and yearning for, an experience of union with an ineffable, and undefinable, ‘other’.I have also been an astrologer for nearly forty years, and a central focus of my academic life has been the challenge of addressing the revelatory function of the symbolic in a world which no longer values poetic metaphor as a primary mode of knowledge. Instead, such knowing is assumed to be ‘merely subjective’, incompatible with the sharp scalpel of the rational mind.
This paper will discuss the relevance of the ‘four levels of interpretation’ of medieval theology – literal, allegorical, moral, anagogical – to the teaching of astrology at both undergraduate and postgraduate level. In an educational system increasingly bound to positivist assumptions a way is required to lead students to a deeper perception, and experience, of the symbolic.
In this paper I shall explore the connections between the physiological condition of melancholy and the possession of divinatory knowledge, via the development of the idea of philosophical ‘genius’ which arose in the work of the fifteenth-century Florentine platonist Marsilio Ficino.
Scrying has been variously defined as “the faculty of seeing visions in a smooth surface or clear deep, or both”;“an occult method for obtaining oracular visions in water, glass or crystal;” and “the deliberate act of perceiving events that lie beyond the range of the physical senses by using the agents of the unconscious mind”
Prophecy (from the Greek prophemi meaning “to say beforehand, foretell”) can be defined as the ability to foretell future events or conditions through an innate supernatural or paranormal ability to speak from a viewpoint of divine authority. Prophecy is therefore similar to mediumship or channeling in its purported ability to receive emanations from a divine being or higher intelligence, and convey these revelations to others.
I propose to approach the astrological viewpoint of Marsilio Ficino in the light og this “human music”. Certainly, by a close examination of his own astrological make-up and an understanding of how the planetary energies worked in his own personal experience, Ficino was able to arrive at an understanding of astrology which can only be termed “psychological”.
in his Disputatio contra iudicium astrologorum of 1477, Ficino appears to proclaim his firm opposition to astrological practices. It is as if, adopting an Aristotelian model of rational argument and writing in clear, exegetical prose, he wishes to sweep away all the deadwood of fatalism with a common-sense critique of rigid and arbitrary astrological systems.
Divination as Divine Revelation: Some thoughts on Ibn’ Arabi’s understanding of imagination by Angela Voss
In the Platonic and Sufi traditions, self-knowledge is the key to spiritual knowledge, thus self knowledge leads to a mode of being in the world in which practical action stems from a profound understanding of its own underlying principles.
The Renaissance has been described as a time when the sleeping beauty of Platonic philosophy was awakened in the West after her thousand-year slumber; this rebirth of pagan wisdom, particularly in its magical aspects, posed a great intellectual challenge to the prevailing Christian orthodoxy.
Monteverdi pioneered a new form of dramatic singing which led to the development of opera and away from the ‘old style’ of polyphonic composition. How does his Mercury-Venus conjunction in Gemini (among other chart features) help us understand the inner landscape of his creative genius?
In 1477 the Florentine philosopher Marsilio Ficino wrote, but did not publish, a vehement attack on the practices of astrologers;