This combines ancient writings, Theosophical writings, Jungian approaches, and over fifty years of reading, studying, and lecturing nationally and internationally, bringing all of these works into practical experience.
(Studies in Theosophy, Jungian, and Rosicrucian astrology and psychology are combined to form a synchronistic and practical experience of ancient wisdom.)
As an astrologer, I think it is important for others, especially established Jungians, to embrace some of what Jung said in this letter, written in 1958, 3 years before his death.
synchronicity: An Acausal Connecting Principle” in
Jung-Pauli: The Interpretation of Nature and the Psyche, Bollingen Series
LI, New York 1952. Pag. 83 ff.)
“To Robert L. Kroon
Astrology is one of the intuitive methods like the I Ching, geomantic, and
other divinatory procedures. It is based upon the synchronicity principle,
i.e., meaningful coincidence. I have explored experimentally three
intuitive methods: the method of the I Ching, geomantics, and astrology.
Astrology is a naively projected psychology in which the different
attitudes and temperaments of man are represented as gods and identified
with planets and zodiacal constellations. While studying astrology I have
applied it to concrete cases many times.
There are remarkable coincidences, e.g.. the position of Mars in the
zenith in the famous horoscope of Wilhelm II, the so-called
‘Friedenskaiser.’ This position is said already in a medieval treatise to
mean always cases ab alto, a fall from the height.
The experiment is most suggestive to a versatile mind, unreliable in the
hands of the unimaginative, and dangerous in the hands of a fool, as those
intuitive methods always are. If intelligently used the experiment is
useful in cases where it is a matter of an opaque structure. It often
provides surprising insights. The most definite limit of the experiment is
lack of intelligence and literal-mindedness of the observer.
It is an intelligent apercu like the shape of the hand or the expression of the
face—things of which a stupid and unimaginative mind can make nothing and
from which a superstitious mind draws the wrong conclusions.
Astrological truths as statistical results are questionable or even
unlikely. (cf. my paper ‘synchronicity: An Acausal Connecting Principle” in
Jung-Pauli: The Interpretation of Nature and the Psyche, Bollingen Series
LI, New York 1952. Pag. 83 ff.)
The superstitious use (prediction of the future or statement of facts
beyond psychological possibilities) is false. Astrology differs very much from alchemy, as its historical literature consists merely of different methods of casting a horoscope and of interpretation, and not of philosophical texts as is the case in alchemy.
There is no psychological exposition of astrology yet, on account of
the fact that the empirical foundation in the sense of science has not yet
been laid. The reason for this is that astrology does not follow the
principle of causality, but depends, like all intuitive methods, on
acausality. Undoubtedly, astrology is flourishing as never before in the
past, but it is still most unsatisfactorily explored despite very frequent
use. it is an apt tool only when used intelligently. It is not at all
foolproof and when used by a rationalistic and narrow mind it is a definite
nuisance.”
Astrological Chart Analysis and Consciousness Development
This work examines the astrological chart as it operates across multiple levels: the physical body, psychological structure, and spiritual or esoteric awareness. Central to this inquiry is the question of how consciousness evolves over time.
The Physical Earth Body
The Self: Psyche and Ego
The self is understood as a synthesis of psyche and ego. The ego represents the conscious realm, symbolized by the Ascendant, while the psyche encompasses both conscious and unconscious dimensions. At birth, we enter a material framework defined by the chart, shaped by twelve environmental and developmental influences that affect ego formation and behavior.
The ego’s role is to respond consciously rather than react reflexively. Ideally, this responsiveness remains fluid and spontaneous, particularly in early development, minimizing the formation of fragmented sub-personalities. The primary personality reflects the qualities of the Ascendant, expressed through its mutable, cardinal, or fixed nature.
A secondary personality emerges through conditioning by the chart as a whole, particularly planetary aspects to the Ascendant. This reveals how the ego develops over time and how it engages with unconscious material and imagination. Effective ego functioning allows for discernment, adaptability, and the capacity to navigate both one’s own chart and those of others.
When interpreting another person’s chart, it is important to recognize that communication occurs through the ego as a gateway to the soul. Excessive subjective involvement can distort this process.
The Anima and Relationship Dynamics
The anima represents the soul-image in a man and is associated with the receptive or feminine dimension of the psyche, regardless of biological sex. In astrological terms, this is expressed through Moon–Venus dynamics and their aspects. In relational contexts, especially romantic ones, a partner often engages primarily with this anima projection. Awareness of this dynamic is essential in understanding attraction, attachment, and projection within relationships.
Personal patterns of attraction and aversion frequently reflect unintegrated aspects of the psyche. Conscious engagement with these shadow elements is necessary for psychological and emotional development.
Psychological Types and Astrological Correlations
From a Jungian perspective, psychological typology can be meaningfully correlated with astrological chart structures. Jung distinguished between two attitude types—introversion and extraversion—and four primary functions: thinking, feeling, intuition, and sensation.
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Introversion and Extraversion
Charts with a majority of planets below the horizon tend to indicate a subjective or inwardly oriented approach to life, though this does not automatically imply introversion. Elemental emphasis also plays a role: earth and water suggest subjectivity, while air and fire emphasize outward engagement. Interpretation requires synthesis, including transits and progressions. -
Rational Functions: Thinking and Feeling
Thinking and feeling are considered rational functions because both are used to evaluate and make decisions. Thinking emphasizes logic and analysis, often reflected through air signs and related house placements. Feeling relates to values, ethics, and self-worth, commonly associated with water signs and houses. In this context, feeling should not be equated with emotionality alone. -
Irrational Functions: Intuition and Sensation
Intuition operates through unconscious perception, symbols, and archetypal awareness, often reflected through fire signs and upper-left chart quadrants. Sensation emphasizes direct experience of the physical world and is typically associated with earth signs and the upper-right quadrant.
Integration of Type
Jung identified eight primary psychological types, based on attitude and dominant function. Modern systems such as the Myers–Briggs Type Indicator derive from this framework. Astrological analysis supports a similar conclusion: a well-integrated personality requires recognition and development of all functions within the overall ego structure, as symbolized by the complete chart.