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CARL JUNG'S BIRTHCHART 

 

Dane Rudhyar

Before interpreting the birth-chart of a man who has perhaps done more than any other living person to establish a consistent and inclusive approach to the problem of individual integration, I need to state again that the truly valid use of astrology, psychologically speaking, is the clarification (the making more conscious and objectively real) of the law of the individual's being — thus of the structural foundation of the individual.       

 

Any sound astrological interpretation should become a guide to self-realization, a help in the "process of individuation." It should seek to transform psychological confusion into a lucid understanding of inherent potentialities, and of the most "logical" manner (in terms of the "law" of the individual's being) to develop these potentialities into fully expressed actualities.

 

With these aims in mind, the astrologer should first of all seek to determine from the birth-chart the typical nature of the relationship between conscious and unconscious factors, for this relationship sets the stage for the process of personality-integration and self-realization. Obviously, this relationship constantly changes in its actual and precise manifestations; but it is nevertheless established on some kind of structural foundation, which constitutes the "archetype" of the future self.

 

In every individual, the conscious ego tends to develop in a particular and different way; it emerges from the matrix of the unconscious impetuously or with diffidence, under great pressure or in a smooth, easy manner. The attitude of the ego toward the unconscious depends upon how this process unfolds. This attitude is essentially defined by the time the individual reaches the age of 28 — which I have elsewhere(1) called the age of a theoretical "second birth." This attitude may still change; but, if it seems to do so radically, it will be in an act of revulsion; that is, it will tend to become repolarized into its opposite, out of sheer dissatisfaction with itself. No single astrological factor can indicate the typical character of the ego's attitude toward the unconscious — no more than any single factor in the birth-chart is sufficient to determine whether a person can be classified as extrovert or introvert — one of the most difficult points to determine from the birth-chart. Yet, by considering the overall pattern of the chart and the way in which planetary factors are individually related, a great deal can be ascertained concerning these basic elements of character.

 

The over-all pattern of a birth-chart has been shown by Marc Edmond Jones — to fall into a few fundamental structural types.(2) Whether or not one considers his definitions and characterizations fully satisfactory, the principle underlying such a classification is entirely sound, especially whereever the chart's pattern comes close to one of the ideal types. In his book, Marc Jones presents Jung's chart as an illustration of what he calls splay type of pattern — a pattern presenting, in its ideal form, "strong sharp aggregations of the planets at irregular points" and suggesting highly individual or purposeful emphases in the life, where the temperament juts out into experience according to its own very special tastes." By considering the over-all pattern of the birth-chart, the astrologer is able to ascertain the relative concentration or dispersion of a person's interests and lines of activity — thus, his particular way of making his experience serve the essential purpose of his being. Experience is to be used by the ego if there is to be integration of the personality and self-realization. The ego's main function is to personalize the harvest produced by the many experiences of an individual life by referring it to a relatively permanent structure of consciousness and giving it an individual meaning.

 

Where the planets are evenly scattered throughout the chart, the ego's tendency is to use various and sundry types of experiences or acquired knowledge to universalize the person's interests. The individual then may become involved in many areas of life, finding relationships between a great many facets of being. If the ego has a strong enough sense of stuctural integrity and enough breadth of vision to integrate this diversified material, the individual's contribution to humankind can be invaluable in its universality or its power to expand the horizons and participation of all human beings in the multifarious activities of a wide world. The particular planets emphasized in the chart by their angular positions indicate the characteristic form the manifestation of the planetary pattern will take. For instance, in the case of Theodore Roosevelt (given by Marc Jones as one illustration of this scattered — a splash — type of planetary pattern), Mars rising indicates an aggressive approach to the problem of integration. Pluto at the nadir, the Moon at the cusp of the seventh house, and Sun in Scorpio at the zenith, further stress the imperialistic and willful character of this actional type of American.

 

 

On the other hand, when many planets are bundled together or divided into very definite groupings in space, the ego's tendency is to depend upon definite types of experiences, stimulating emphases or contrasts in order to organize the contents of consciousness and make them significant. In studying some charts, we can sense the ego's ability to control the stress induced by conflicting emphases or imbalance of temperament. In other charts, the planets symbolizing the collective and transcendent elements of experience — or the pressure of the unconscious upon the conscious — have such predominant positions in the birth-chart that various types of danger to the ego may appear very great. These dangers range from fanaticism and irrational one- pointedness to actual splits in the personality — or any other kind of failure in the process of personal and spiritual integration.

 

Jung's chart displays a definite spreading of the planets; yet a remarkable symmetry as well. Nine planets are contained within two zones of about 90 degrees each — Saturn, Neptune, Moon, and Pluto in one; Jupiter, Uranus, Sun, Venus, and Mercury in the other. Midway between these zones stands Mars in Sagittarius in the hemisphere of the open sky stationary, stubborn, and with great fiery intensity, Reduced to its initial elements, the pattern can be graphically schematized in the figure below:

 

 

   

Several outstanding facts emerge as we study this significant pattern. First, we see a balancing of two groups of factors in the zones of the zodiac including the equinoctial points, each group containing planets of opposite polarity to the planets of the other (Saturn, Neptune, Moon in one group are of opposite polarity respectively to Jupiter, Uranus, Sun — and Pluto, in a sense, can also be said to be of opposite polarity to the "inner" planets, Mercury and Venus). Then, we find that these planetary groups are balanced in such a way that they seem to hang from the elevated Mars, somewhat like two loads hanging by ropes from a high peg. The added fact that Mars is in sextile to both the upper edges of the planetary groups (Saturn and Jupiter, which are therefore in trine to each other) adds a constructive and integrative undertone to the meaning of the over-all pattern. The Moon is likewise in sextile to Venus and Mercury, Uranus in sextile to Jupiter; and these several sextiles integrate and balance the strong squares of Saturn to Moon-Pluto, of Jupiter to Venus (and, distantly, to Mercury and the Sun), of Sun to Neptune, and of Moon to Uranus. Finally, the pivotal Mars strengthens the dynamic equilibrium of the power-laden configuration by being in sesqui-quadrate aspect to both Neptune and the Sun.

 

If all these aspects were considered one by one, as in the old astrological techniques, the result would be an extraordinary confusion of meanings. If, however, the entire planetary pattern is seen as an engine operating for the integrated release of power, the picture is both highly significant and inspiring. One rarely finds instances of such harmonic interweaving of stressful and power-releasing planetary factors. Jung's chart can thus be seen, almost at a glance, as a remarkable formula for personality-integration. If we now more closely examine the connected elements of this formula, we will also find a most interesting "balance of power" where the relationship between ego and collective unconscious is concerned. This relationship can also be interpreted as one between "form" and "energy," between "rational" and "irrational," between "meaning" and "life" — as can be seen from Jung's commentary on The Secret of the Golden Flower, a most significant linking of ancient Chinese mysticism and modern psychology. The realm of "life" is essentially that of the dualism of energies represented by the Sun and the Moon, while the principle of "form" is under the rulership of Saturn.

 

In Jung's birth-chart (according to the birth-data furnished by Jung himself to Mrs. Fleisher), we find that the last degrees of Capricorn are rising. Saturn, the ruler of the chart, is in the first house, retrograde in Aquarius (which it co-rules with Uranus, opposing from Leo in the seventh house). This establishes the Saturnian element of form in strong predominance, even though the fact that Saturn is retrograde suggests that this predominance has to fight against internal enemies. In most cases, Saturn retrograde refers to an ego which has to turn its attention inward rather than outward in order to gain control of the energies of life; this, because the life-energies are not normally held in subservience to either the generic patterns of the human organism or the collective traditions and moulds of society.

 

Indeed, Jung's chart shows at once how difficult it would be for ordinary bio-social structures of themselves to hold in check his unusually aroused life-energies! Consider that Uranus is conjunct the Sun, that the Moon is surrounded by Neptune and Pluto, and that the two groups are in square to each other; and you will see how radically the "planets of the unconscious" challenge the very substance of Jung's physical and spiritual vitality. Bio-psychic energy is restless and explosive in Jung's being — and the fact that the Sun is powerful in Leo and the Moon exalted in Taurus adds to the intensity of a configuration which could easily lead to emotional explosions or a peculiar overwhelming of the conscious by the unconscious. On the other hand, the strength of this Sun and Moon indicates that, in his work of integration, Jung is able to depend upon a strong vitality, spiritual as well as biological.  

 

Nevertheless, the need for Saturn is very great if the power of the remote trans-Saturnian planets is to be held in check. The metal of the engine of personality must be able to contain and purposefully release an enormous amount of unconscious, bio-psychic power, or "libido." If Saturn does the containing (with its attention "turned backward" toward the unconscious), Mars is in charge of the releasing; and this releasing is shown to operate in an extraordinarily balanced manner because Mars is the pivot of the entire planetary pattern. It is equidistant from Saturn and Jupiter (contraction and expansion), from Sun and Neptune (Selfhood, and its universalistic Vesture; Christ, and His "Robe of Glory") and from Pluto and Venus. It is in the house of social purposefulness and reform, in the sign of abstract knowledge and spiritual teaching.

 

Mars is the symbol of all directed releases of power, and, in a chart which reveals such a stress on controlled power, everything that relates to Mars is important. If that Mars-outlet should become clogged or distorted, a psychic explosion might indeed be inevitable — even in spite of Saturn's strength of resistance. The squares of Saturn can produce constructive power yet if the dynamic balance were "unhinged" by something happening to the Mars-outlet, these squares would easily turn destructive — especially the ones in which Pluto and the Moon operate. Mars, however, shows outstanding strength — not because of its zodiacal position, but because it is stationary and occupies a focal position in the whole chart. It is strong because two masses of opposite polarities are balanced upon it, and almost neutralized; and, being stationary, it has a character of near immovability. The Sabian symbol for its zodiacal position (Sagittarius 22) adds to the meaning of these Martian characteristics, for it reads thus: "A perfect bit of the old world is found in the new: A Chinese laundry has its shutters up and is now itself — This is the symbol of the reality of the interior world to which man usually shuts his eyes, the retreat of the soul where none but itself may enter. Positively, it is a degree of easy poise; negatively, the world at large in a fullness of enjoyment. The keyword is Calmness." (Marc Jones, Symbolical Astrology.)(3)

 

The literal accuracy of the symbol is quite amazing, for any deep student of Jung knows how he has found a metaphysical and alchemical basis for the interpretation of psychological processes in Chinese philosophy (the yang-yin cycle of compensatory changes, the principle of integration through a mediating function — the Emperor who "assimilates" the unconscious need of his people and projects the structural pattern of the Sky-self upon the State-ego). Besides, is not psychological practice a cleansing process and catharsis, which requires great poise, inner "calmness," and periodic withdrawal into one's own inner nature?

 

Mars, in Jung's chart, rules the ninth house (philosophy, wisdom, teaching) and is found in the ninth sign of the Zodiac; and teaching and psychological practice were for Jung a necessary release. As a psychologist, he had to stand, as it were, poised between extroversion and introversion — as the "stationary" Mars is poised between retrograde and direct motion, just going direct. In other words, this Mars is the point of release for a chart in which everything is in a state of balanced dynamism — and thus Mars is itself significantly balanced between two directions of motion. Its sextiles to Jupiter and Saturn establish a practical and smoothly constructive social foundation for the Martian release. Jung's revolutionary impulses operate within the framework of a mature attitude to society as well as to the conscious ego. The quality of vision and understanding signified by the trine aspect of Jupiter to Saturn is focused outwardly and imbued with idealism through Mars.

 

Mars' approximate 135° aspect to the Sun and Neptune reveals the deeper sources of Jung's public and educational activities. In any cycle of relationship, the sesquiquadrate aspect refers to the overcoming of actional crisis. It precedes the opposition aspect, which symbolizes (in its positive aspect) full illumination, and it follows the trine which gives it a background of vision thus a means to overcome the crisis. In Jung's chart the seventh house Leo Sun is a proud symbol of masculine power and self-development; Neptune, on the other hand, about to turn retrograde in Taurus, is a symbol of inner substance and wealth, of collective-racial evolution. The two planets are "masculine" and "feminine," spiritually speaking — and in square. The former is the center of the totality of being, the Self; the latter, the universal substance which this Self can shape into a "spiritual vehicle" for its manifestation. The shaper and the yet-to-be-shaped are in aspect of crisis — an exact square. Can the tension be resolved? It can only be resolved if it is exteriorized. Mars is the exteriorizer. By teaching others, by reforming psychological techniques, Jung resolved his own crisis of spiritual formation; and built himself a "body of immortality" — social, and presumably personal, immortality — the Diamond Body of Chinese esotericism, the Christ-Child within of the Christian mystics.

 

The extraordinary significance of this process of spiritual integration in Jung's life is revealed by the unusual fact that his natal Sun is 11½ degrees behind Uranus — his natal Moon, 12½ degrees ahead of Neptune. Uranus can be said to be in the "solar path" of relationship between the unconscious and the conscious; Neptune, the "lunar path." Again, we see these two approaches in crucial (or "cruciform") aspect to each other, with Neptune exactly squaring the Sun, and Uranus exactly squaring the Moon — a kind of flattened-out X-shaped configuration. Significant polarities are once more seen in a condition of interweaving.

 

In the last chapter, I stressed the meaning of the Moon in astro­psychological analysis as a mediatrix between the unconscious and the ego — and, in the case of a male individual, as the symbol of the "anima." Jung's anima is shown in an unusual light in his birth-chart, for, as I already said, his Moon is surrounded by Neptune and Pluto and squared by Uranus. In other words, it is entirely dominated by the planets of the collective unconscious. But the Moon is also squared by Saturn, and very strong in a biological sense because of its position in its sign of exaltation, the prolific earth-sign, Taurus. Moreover, it is in opposition to the Part of Fortune in Scorpio in the ninth house. In other words, the Moon receives the full pressure of a Cross in the fixed signs (power signs) of the zodiac, besides being universalized and expanded by Neptune and Pluto on either side. This Moon rules over Jung's seventh house (partnership, marriage). It is also in "mutual reception" to Venus in Cancer — a strengthening indication for both the Moon and Venus. This is a very intricate interweaving; and, as the Moon also represents the psychic energy focused through the woman-image in a man's life (another aspect of the anima, the mother-wife-daughter image), one may look for some very unusual part being performed by women in Jung's life.

 

Available biographical notes reveal nothing outwardly spectacular. In 1908 at the age of 28, Jung married a girl belonging to "a conservative Swiss family," with whom he had four daughters and one son. Marriage occurred as his progressed Sun was moving from Leo to Virgo — the mystical Sphynx point of the zodiac. By transit, Uranus may have been crossing progressed Mars at the time of the marriage, and Saturn opposed his natal sun; Pluto was opposing Uranus. The marriage presumably added stability to Jung's life. He had obtained his M.D. degree in 1902, was becoming acquainted with Freud's ideas (although he met him only in 1906), and had probably completed his studies in Paris with Pierre Janet. This was undoubtedly the formative period of his mature personality — but we do not know more than that. It seems, however, that his marriage must have been a polarizing factor at the concrete earth-level of biological-social fruitfulness. Venus has much to do with marriage, especially in Jung's chart; and the accent there is on concrete productivity. The essence of the Moon-function seems, on the contrary, to have operated at a more psychic level. The symbol for the Moon's degree may also be revealing — also the fact that the Moon is found in the third house.

 

The Moon symbol pictures An old man attempting, with a degree of success unsuspected by him, to reveal the Mysteries to a motley group, and it is said to symbolize "the conscious possession of greater knowledge and potentialities than it is possible to bring to immediate practical use." The "motley group" symbol is indeed interesting, for Jung's moon function may have been polarized in a universalistic sense (Neptune-Pluto influence) by the "motley group" of women who, as patients, demanded that he help establish in them a link with their own inner nature through some spiritual logos-fecundation. His Mars — the release point of his chart — is in biquintile aspect (144°) to his Moon (his Saturn also in quintile to his Neptune, and Pluto to his Sun), and the "quintile series" of aspects deals with creative activity (the five-pointed Star symbolizing man's victory over instinctual nature). Nevertheless, we can see Jung's Moon being forced into a focus of Saturnian activity through its participation in the square of Saturn to Pluto. However "mystical" his congenital adjustments to life and to the experiences of his environment — and one wonders what kind of person his mother was, or whether or not he had some unusual woman-relative — Jung's destiny (Saturn) compelled him to square these anima-adjustments to the realities of the outer world of society, to frame his undoubtedly most intense intuitional experiences within the logical moulds of a strong ego-consciousness. Without the latter (Saturn), and without the outlet provided by his activities as teacher and reformer, Jung's psychic energies would have become dissipated into an inexpressible "stratosphere" of transcendent vision.

 

The preceding discussion covers only some of the most essential points to be discovered through a thorough study of a remarkable birth-chart. What makes this chart so valuable for the psychologist is that it is an outstanding symbol of all Jung put into his life work. This, indeed, is always more or less the case when a great personality reaches the "creative" stage — that is, when an organic totality of living experience is brought to the condition of "seed," and thus gains the power to immortalize itself, reproducing its vision in the minds of the coming generations. We also saw the significance of Freud's birth-chart, with its drill-like shape and surgical emphasis, its cutting down to the roots of personality. And if we wish to realize what C. G. Jung brought to the psychoanalysis which Freud originated, we have only to study the birth-charts of these two men side by side. The story they tell is quite striking. To record it fully would take far too much space; but we can see at once that Freud's Sun stands on the same degree as Jung's Moon, and that a most significant relationship exists between the emphasized Taurus-groupings of planets in both charts. We can see that the birth horizons of the two charts are identical, but reversed; the Ascendant of one being the Descendant of the other. And in both cases Mars (stationary in Jung's chart and nearly stationary in Freud's) occupies a position of structural stress or pivotal importance; but how different the implications of these two Mars! Freud's points to the deepest depths, ruthlessly uncovering the hidden remains of social frustrations; Jung's teaches the way to the heights, to a conscious grappling with the problem of education and social reform or regeneration. Freud, the soul-surgeon — Jung, the spiritual Guide, the modern Westernized Guru holding a most receptive attitude to universals within the Saturnian focus of a clear consciousness and a determined ego.

 

We can also compare these two charts with that of Adler, which displays a brilliant panoply of self-confident and sanguine optimism, but which is curiously anchored to the ground-level of consciousness by the conflicting pulls of Uranus and Saturn — and without any bottom! Here, too, we see Mars in a strong position in conjunction with the Sun; but it is a direct, over-forceful Mars (placed on Jung's natal Saturn) — and Venus is retrograde. We have the same planetary emphasis on the sign Taurus — Jupiter and Pluto to on Jung's Moon, Adler's Moon on Jung's Neptune. One wonders indeed if there is not a basic meaning in this triple recurrence of Taurus 16° in the charts of the three most outstanding representatives of the new psychology. Considering the Sabian symbol (above described) for that degree, could it mean that these three men, in different ways and to different degrees, tried to bring to the "motley group" of their followers a knowledge which far exceeded the possibility of its being told to the Western world at this time?

 

This chapter concludes our study of modern depth-psychology per se. The next chapters will study a new generation of psychologists who, in several different ways, have sought to bring to the new psychology some of the religious or "spiritual" elements which Freudian materialism had violently tried to discard.

 

 

cf. the author's The Astrology of Personality (1936); New Mansions For New Men (1938) both in current editions and more recently, Occult Preparations for a New Age (Quest Books, 1975). — Ed.

 

cf. Marc Jones' Guide to Horoscope Interpretation. Also, the author's Person­Centered Astrology (C. S. A. Press, 1968) includes an essay entitled "First Steps in the Study of Birth Charts," in which he renames and reinterprets the characteristic planetary patterns.

 

The Sabian symbols presented in this book are taken either from Marc Jones' Symbolical Astrology or from the condensed version of the symbols published in the author's The Astrology of Personality. cf. also, An Astrological Mandala: The cycle of transformation and its 360 symbolic phases (Random House, 1973) by Dane Rudhyar, an expanded reinterpretation of this most remarkable series of symbols. — Ed.  

 

Astrology and the Modern Psyche

 

 

Mindfire