The astrological worldview takes for granted an interrelated wholeness to which humanity belongs, a systemic totality having harmony, resonance and tuning as primal characteristics. On the contrary, modern science assumes a paradigm in which separateness, reductionism and empirical positivism implies the strangeness between human (the observer-knower) and universe (the observed reality). This thesis-antithesis antagonism is searching for a synthesis capable of solving its contradiction into complimentarity, giving rise to a new paradigm rooted in a human-cosmos integrated vision without losing the explicative success of modern science. Twentieth century research, both in science and astrology, has begun to pave the way towards such an emergent worldview. This paper offers a glimpse at all of this.

Michael Glykas is generally known as a learned conservative theologian who wrote a refutation of Byzantine Emperor Manuel Komnenos’ defence of astrology in the latter half of the twelfth century. However there exists substantial evidence that Michael Glykas had a dual identity as the shadowy Michael Sikidites who in his youth was known for his occult interests, suspected of political sedition against Manuel, and imprisoned and blinded as punishment for sorcery. With skill and critical astuteness, Glykas directs his refutation not so much against Manuel’s philosophical arguments as against the claims of his evidence, and thus seeks to cast doubt upon the moral and literary integrity of his Emperor in an attempt to redeem his own reputation. Within half a century of the reintroduction of astrology to the West, Glykas was the first person in many centuries to stir up all the old Christian objections against the fatalism of the stars.

Between 1691 and 1711, London “coffeehouse” newspapers devoted to a “question-and-answer” format, such as the Athenian Mercury (1691-1697) and the British Apollo (1708-1711), employed anonymous experts to answer readers’ questions and impart simplified knowledge about natural philosophy and phenomena. At the same time, they marketed a “culture of civility” to non-elite individuals, which included encouraging gentlemanly curiosity about the natural world. Not only did the Mercury and Apollo’s editors spend a good deal of effort convincing their audiences they were credible sources of knowledge, an authoritative virtual “academy” of experts, but audience responses can be assessed in the running “conversations” of questions and answers. These papers therefore may be utilized as gauges of public attitudes towards particular topics in natural philosophy, such as astrology, and to what extent astrology was considered a legitimate subfield within “scientific” studies in the early modern period. Both the Mercury and Apollo also served an expressly didactic function, wittily illustrating to their less-informed readers which scientific theories were currently fashionable, and which ideas were the provinces of only “vulgar beliefs”; a comparison of the two papers is a measure of the progressive vulgarization of belief in astrology between 1690 and 1711. Although previous scholars were correct in their claim that many elite natural philosophers largely disavowed astrology (both natural and judicial) by the first decade of the eighteenth century, among the literate cits of London who were largely the audience of the Mercury and Apollo, the legitimacy of astrology was still a matter of active debate.

Georg Joachim Rheticus (1514-1574) was central to the development and popularization of Copernicus’ heliocentric theory. He is most well known for the first published account of the theory, the Narratio Prima in 1539, and his persuasion in obtaining Copernicus’ manuscript for publication, De Revolutionibus (1543). Rheticus’ poem ‘Concerning the Beer of Breslau and the Twelve Signs of the Zodiac’, written circa 1542, sheds light on two aspects of Rheticus’ early involvement with the heliocentric theory. The poem helps us understand the approach to astrology which would prove decisive in Rheticus’ acceptance of the heliocentric theory and offers a glimpse into Rheticus’ association with Wittenberg’s controversial group of young poets. This relationship significantly injured Rheticus’ career and the heliocentric theory in turn

This paper analyzes the role of Israel Hiebner’s Mysterium Sigillorum (1651) in the astrological reform program of late seventeenth-century English astrologers. Hiebner was a professor of astronomy and mathematics at Erfurt, and the translation of his tract into English in 1698 was considered to be a landmark event among reforming and scientific astrologers such as Henry Coley and John Gadbury. In the face of astrology’s declining reputation among learned elites, Coley and Gadbury wished to cleanse their discipline of superstitious dross and illustrate it was ‘experimentally true’ via Baconian induction as well as by incorporation of discoveries in astronomy and natural philosophy. Hiebner’s insistence on accurate planetary observations in making astrological sigils, his use of maps in Hevelius’ Selenographia as guides in stamping his medical amulets, as well as his detailed and precise lists of ascendant planetary aspects thus was appealing to these astrological reformers. This paper also analyzes the role of the Mysterium Sigillorum in the ‘English Sigil War,’ a larger debate that existed among astrological physicians and natural philosophy about the role of these medals in medical healing.

The influence of significant strands of late-nineteenth and early-twentieth century esoteric thought on the surrealist movement has often been noted, though has been little studied. Part 1 of this paper summarises current opinions on the esoteric interests of the surrealists in general and André Breton in particular. Part 2 includes an interview with Breton on astrology conducted by Jean Carteret and Roger Knare in 1954 and published in the French astrology journal L’Astrologue in 1968, reproduced by permission of André Barbault

This study looks at whether the moon can influence daily levels of
stress. Four years of telephone-call frequency data were obtained from a single crisis-call centre. The method of lunar-day numbers 1 to 29 was used for analysis. We tested the concept of ‘strong moons’ as occurring when the Syzygy was near to the lunar-node axis. This is the only study published of crisis calls versus the lunar cycle that scored calls from men and women separately. An increase in calls was recorded from females during the New Moon period, suggesting a sex difference in response, and there was a smaller peak in calls by men two weeks later. A swing of comparable magnitude in the male/female call-ratio on a weekly basis, over Fridays and Saturdays, was also present in the data. Limitations of staffing at the call-centre prohibited any comment on seasonal correlations. Without separating these calls by sex, the lunar effect would have been more or
less invisible. Distress-calls by women were more strongly linked to the lunar month than were those by men.

Astrology and Astronomy have been present in the history of Brazil since its ‘discovery’ – the Brazilian flag was designed according to astronomical (and astrological) standards. This paper will look at the astrology of our native people. There has been significant progress in studies on Brazilian ethno-astronomy, especially on the astronomical lore of the Guarani nation. Lastly, the paper will provide an overview of Astrology in Brazil today as an accepted academic subject, as a profession and as a professional help for businesses.

The type of thinking employed in astrology is at root non-positivistic and metaphorical, a combination which, as a study in-itself, is academically acceptable only as a literary, poetic or imaginative exercise. Treated as a mode of knowledge this thinking is usually denigrated as a leftover remnant of naive idealism or worse still, occultism. There therefore exists an abyss between the prevailing epistemology and astrologers who understand that their practice concerns real knowledge of the world. Can – and should – the academy bridge the gap, or will the astrologers tumble into it?

An academy is defined as a higher or specialised school, or a society for the promotion of science or art. Rooted in Plato¹s Athens and continuing through the Renaissance to the present day, the academy has always conjured images of a select group of scholars devoted to the exploration of what Plato called “the eternal realities”. But any such group constellates innate and archetypal tensions, not with the “outside world” but also with similar groups each of which may feel it has the “only” claim to knowledge, thus generating inevitable psychological repercussions, both problematic and creative.