The health of the native, particularly in the negative sense: injuries, sickness, diseases, suffering, weaknesses. People that work for the native. Pets, as traditionally connected to quadrupeds. Relationships, including romantic relationships and business partnerships.
The Hellenistic Astrology Course
Marriage and sexual union. Known enemies. Death and all matters relating to death and loss. Wills, legacies and inheritances. Feelings of angst, worry and fear. Occult matters. Debt and taxes. Inactivity, weakness, squandering what is gained. Knowledge, education and those things associated books, universities, professors, etc. Matters of faith and religion.
Foreign lands and foreigners. Dreams, visions, prophecies, stories. Public life of the native, including their fame, social impact, reputation and rank in society. Their objectives in life, often including their career and their relationship to it. Figures of authority. Friends and allies - those who support and help the native. The relationship the native has with their friends, whether good or bad. Dreams and aspirations. Gifts from others. Isolation, including prisons and other enclosures.
Acts of sabotage, envy and betrayal. Hidden enemies. Situations that limit the native: sadness, afflictions, loss. What happens while in the womb. You can also find this as a Twitter thread. Aspects are usually described as relationships between celestial bodies based on their degree of separation. These relationships between the bodies modify how both planets behave. A Moon unaspected by Mars will be different from a Moon squared by Mars. Each type of aspect is given a set amount of degrees of separation. Some of the main aspects are the following:. These degree-based aspects are not all you can look at in a chart, however.
Aspects based on sign rather than degree can also yield interesting information in chart interpretation, because sign-based aspects show the relationship between the signs the planets are in. Each of the signs of the zodiac are made of a combination of qualities that define them. Going through them in-depth is a huge post of its own, but here are some of the basics. Signs are split into diurnal masculine and nocturnal feminine. Diurnal signs are defined by action, expansion and expression.
To remember sect in the signs more easily, the fire and air signs are all diurnal. Nocturnal signs are more reserved, introverted and focused on preservation and security. To remember sect in the signs more easily, the earth and water signs are all nocturnal. I have a more extensive thread on the elements here. The modalities speak on the mode of action of each sign.
There is one sign from each element in each modality. The modalities are cardinal, fixed and mutable. Defined by a strong drive for action. Can be impatient, impulsive and quick to take action without much forethought. Signs are Aries, Cancer, Libra and Capricorn. Characterized by stability and endurance. They can be defensive and stubborn but are good for things demanding consistency and persistence. Signs are Taurus, Leo, Scorpio and Aquarius. Defined by their ability to adapt but are also prone to inconsistency.
They coincide with the end of the seasons. Signs are Gemini, Virgo, Sagittarius and Pisces. Now that we have the main three qualities of the signs that come into play with sign-based aspects, we can look at each of the sign-based aspects that were used in the Hellenistic tradition. Why do we make this claim? There is no historical report that Eudoxus was an astrologer. In fact, historian of Greek mathematics Thomas Heath has this to say about him:. No occult or superstitious lore appealed to him. The easiest way to reconcile these two statements is to say that Eudoxus rejected Chaldean divinatory astrology, not the possibility of astrology itself.
None of this, to be sure, is evidence that Eudoxus was the progenitor of Greek astrology. It is not implausible, however, to suppose that he was interested in cosmology, as were many Greek thinkers of his day. As Diogenes Laertius tells us, he lectured on the cosmos, the gods, and the celestial appearances. With roots going back to the early Pythagoreans, it was the attempt to conceptualize the cosmos as a well-ordered, well-arranged whole.
It is impossible to overestimate the impact that this statement had on later Greek philosophers. If one could understand how the divine mind ordered the cosmos, one could presumably develop a prognostic art on the basis of such a cosmology. There is nothing, then, to rule out the possibility that Eudoxus intended to develop a cosmology with prognostic potential, but where is the hard evidence? Surprisingly, it is embedded in the very names of the twelve signs of the zodiac and in the deific names for the seven planets in their Greek spellings.
It was Eudoxus who assigned Greek names to the signs of the zodiac for the first time, or at the very least finalized the process; of this there is no doubt. When the spellings of these names are studied individually and in comparison with each other, the four elemental triplicities emerge in their association with the four physical elements, along with numerous attendant concepts. We have compelling evidence that it was he who assigned the deific names as well. A study of the spellings of these Greek names points immediately to the classification of the planets into the two planetary sects, a distinction so fundamental to Greek astrology.
Thus, the central planetary concept of sect and the central zodiacal concept of elemental triplicity are both embedded in the celestial nomenclature of Eudoxus. We cannot say for certain whether Eudoxus lived to develop his astrological cosmology further; it may have been completed by his students over a period of time.
Whole Sign Houses
Who then was this man Eudoxus of Knidos? According to the most recent scholarship, he was born on the island of Knidos on the shores of Asia minor around B. This would make him about 37 or 38 years younger than Plato and about 7 or 8 years older than Aristotle; he in fact had close ties to Plato and the Platonic Academy and would have known many of its associates including Aristotle. Eudoxus was widely travelled. In his youth he studied mathematics under the distinguished Pythagorean Archytas of Tarentum in Italy, and Diogenes Laertius regards him as the last member of the original Pythagorean school.
Eudoxus spent sixteen months with the priesthood in Egypt. At some point he wrote a book called Tour of the World in which he described the customs and institutions of many countries.
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This is significant because many astrological sources correlate the twelve signs of the zodiac with the countries of the known world. Today Eudoxus is known primarily for his work in astronomy and mathematics, but he was also a physician. In fact, his birthplace Knidos was near the island of Cos where Berossus later set up shop and taught Chaldean astrology.
Knidos and Cos were the centers of two rival schools of medicine. This is suggestive because there are indications that one of the earliest applications of astrology was to medicine. In the lineage reported by Firmicus Maternus, Hermes is said to be founder of the astrological tradition. He first transmits his doctrines to Asclepios and Anubio.
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The doctrines then pass from them to Nechepso and Petosiris, who make them public. Certain other legendary figures write commentaries on this published work. It is generally assumed that accounts such as these are fictions created by the authors of astrological texts for the purpose of giving their own works an air of authority through divine origin.
We moderns should not, perhaps, be so quick to attribute such motives to these ancient writers. We should at least consider the possibility that what we have before us is an account, albeit legendary, of an actual historical event. I have said that there is strong evidence that Eudoxus of Knidos was the progenitor of Greek astrology. Legend says it originated with Hermes Trismegistos. If the planet is in a sign it meshes well with where it has essential dignity , it can do its thing fairly well. If not, it struggles. Aspects to the planet in question will affect how it operates, for better or worse.
Nice aspects from nice planets are like having a friend to help you out, hard aspects from mean planets are like having some jerk always trying to screw with your plans. Next, each planet is in charge of one or two houses or areas of life. What houses does the planet in question rule?
It will be able to manage the affairs of that house either in a good way or a not-great way according to that essential dignity thing. Next, what house does it occupy? It will have a direct effect on that house, and the topics of that house will be linked to the houses it rules. Mars is exalted in Capricorn, which means he can do fucking work and make things happen. Ok cool, I get that. So what are some tangible things Roland might see come up when we mash all this together?
Roland is in an 8th house profection year with Mars being the profected lord. See how this is going? Unfortunately, this is a chart I pulled out of the air and named after a favorite musician of mine, and here we are. Yeah, you still need those.
There you have it! Those are profections basics. Go forth, profect thy ascendant, determine thy time lord. If you want an in depth treatment of the technique, Chris Brennan has your back. Going to be a 10th house Profection Year. Hi Jo, Quick clarification — for the time lord, I noticed when i use online calculations of my profected chart they give me the house Cusp as the ASC not the ruler of the house sign. What is the degree of your ascendant?
If it is in Capricorn, your profected lord this year is Saturn. If it is in Sagittarius, your profected lord is Jupiter. If you have Jupiter conjunct the Ascendant or in the same sign as the ascendant, Jupiter could be considered a sub-lord. If your Asc is in Sag then Jupiter is the Lord.