Full text of “Astrology of the Seers – David Frawley (Sri Vamadeva Shastri)












By David Frawley •







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PARTI: The Astrology of the Seers


Towards a New Vision of Astrology


The Original Science; The Science of Time;

The Planets and the Gods; Astrology as a

Spiritual Science; Vedic Science; Vedic

Astrology; The Four Aims of Life

Astrology East and West


The l\vo Zodiacs; The Controversy Between

the Two Zodiacs; Orientation of the Sidereal

Zodiac; Solar and Cosmic Astrology;

Ayanamsha; How to Calculate the Vedic Chart

The World-Ages or Cycles of the Yugas


The Lesser Cycle; The Greater Cycle; Cycles

of Humanity; Ascending and Descending

Cycles; Beyond Time; Harmonization with

the Galactic Center; The Star Vega


PART II: The Methodology of

Vedic Astrology


The Planets


The Great Cosmic Signiflcators


Sequence; Numerology; Order; Qualities;

Elements; Attributes and Actions; Indicators;

Planets as Benefic or Malefic; Dispositorship;

Descriptions of the Planets: Sun, Moon, Mars,

Mercury, Jupiter, Venus, Saturn; The Lunar

Nodes: In Western Astrology, In Vedic Astrol¬

ogy, The Negative Sun and Negative Moon,

Positive Sides of Nodes; Uranus,


Neptune and Pluto


The Signs


How Planets D-ansmit the Influencess of the Stars

Sign Rulership; Odd and Even Signs; Signs by

Quality; Qualities of the Planets; Signs and

the Elements; Examining Elements in the




8 The Astrology of the Seers


Chart; Uses of Signs; Description of the

Signs; Exaltation and Debility; Mulatrikona;


Detriment; Planetary Relationships; Planetary

Significators; The 27 Lunar Constellations


  1. The Houses


The Domains of Planetary Action 135


Analogy to the Signs; Different Systems of

House Determination; Houses by Quality and

Element; Basic Meaning of Houses; House

Correlation; House Significators; Lords of

Houses; Laws of House Rulership; Indicators


  1. Planetary Aspects and Combinations 167


Aspects in Western Astrology; Aspects by

Sign; Special Aspects; Aspects East and West, –

A Comparative View; Major Aspects;


Sambandha; Conjunction; All Aspects; Com¬

bust; Planetary War; Hemming in of Planets;


Separative Planets; Retrograde; Planetary

Yogas; Kuja Dosha; Shadbala


  1. Harmonic Charts


Patterns of Astrological Intricacy 185


Calculation, Meaning and Usage


  1. Planetary Periods


Determining Planetary Influences Through Time 197


How to Determine; How to Use; Background

Tiansits; Planetary Returns; Use of Period

Lords: Determination of Favorable Periods

and Times; Planetary Hours; Horary Astrology


PART III: Astrology, Healing and



  1. Medical Astrology 209


Ayurveda and Astrology; Medical Astrology;


The Three Humors; Air Types; Fire Types;


Water Types; Humors and Elements; Humors

and Signs; Determining Constitution Astrolog-

ically; Disease-Causing Planets; Sign-House

Correspondences; The Sixth House and Sixth



  1. Astrology and Psychology 221


Psychological Indicators of Planets



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  1. Yogic Astrology 229


The Planets and the Chakras; The Chakras

and Planetary Exaltation; The Chakras and the



  1. Treatment Methods in Astrology


Balancing the Influences of the Planets 235


The Use of Gems, Colors, Herbs, Mantras,


Meditation; Sun; Moon; Mars; Mercury; Jupi¬

ter; Venus; Saturn; Rahu; Ketu


  1. Worship and Meditation on the Planets 261


Deities; Forms of Planetary Deities; Other

Forms, Grains, Gems; Symbols; Directions;




PART IV: Vedic Astrology in Practice


  1. Example Charts 271


PART V: Appendices


  1. Sanskrit Glossary 324


  1. English Glossary 328


  1. Bibliography 330


Index 335




SuryaYantra 10


The Sun 13


The Moon 20


Mars 66


Mercury 166


Jupiter 184


Venus 208


Saturn 234


Rahu 270


Ketu 322



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The Astrology of the Seers









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By Ingrid Nairoan


It was with great joy that I accepted the invitation to write this

foreword for The Astrology of The Seers by my respected colleague and

valued friend, Dr. David Frawley. Dr. Frawley is a Pundit with a special

talent for not only returning to the source but bringing back the nectar in

its pure form. In the years since our paths first crossed in this life-time, I

have been gifted to imbibe many, many hours of the flood of wisdom

which this exceptional young scholar of ancient Eastern teachings has

brought back to share with us. Dr. Frawley and I have often discussed

Vedic knowledge, hymns to the Gods, healing, herbology and astrology.

He is in his own right a poet, doctor, and wise counselor whose advice is

not only entirely spiritual but also practical as well. With others, one might

expect the reverse: an occasional insight into destiny, karma, or divine

harmony, but with Dr. Frawley, his normal focus is heavenly.


Idea, in the highest sense is always not only simply clear but whole.

It is also inspired and inspiring, holy, and complete. At the Source, there

is integrity and the realization that there is a deep logic to the Ways of the

Universe and a total coherence to the Divine Idea even if it becomes

contorted in manifestation. It is this contortion which causes the pain, the

suffering, the karma if you will, of our incarnate existences. If, however,

we were to know the motivation behind the projection of thought or

Divine Idea into form, we might be better able conform to it. This is the

ultimate purpose of astrological study and counseling. However, it takes

a special pilgrim to reach the Source and a devoted soul to sit there and

return with a heart and mind full of wisdom to shower on the thirsty

seekers who have yet to experience the mystery of the Original Idea. Dr.

Frawley is just such a person. He epitomizes the ancient disciple whose

heart is filled with reverence for the sages who left humanity the legacy

he has sought to restore to its proper place in the modem world. In the

meantime, he upholds the laws of simplicity in his personal life. The result

is that he is able to fill his cup in such a way that there is a minimum of

distortion and maximum of clarity in the bounty he has brought forth to

share with you, the reader of this and his other writings.


In my own work, I have chosen to practice Western astrology, not out

of any belief in its superiority or greater applicability to contemporary



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The Astrology of the Seers



persons. Rather, it was simply a matter of chance that my entire exposure

to astrology since a small child was to Western astrology. Sidereal

astrology remained more or less an unknown to me until this book. It is

my hope that The Astrology of The Seers will relieve the haze of ignorance

for many other astrologers besides myself as there is a richness to the

Vedic tradition which has been all but lost to the West — whose recent

tendency it has been to mimic trends in psychology rather than abiding

Cosmic Laws which do not submit either to fashion or human influence.

This book therefore serves not simply to expose the reader to a system of

astrology which, in the West, has not enjoyed the popularity it deserves

but it also focuses our attention on the purity at the core of our tradition.

It is this unblemished astrological knowledge that is our true heritage and

which we are now at liberty to claim and cherish as our proper legacy.


The reader with quickly find that Dr. Frawley’s writing is neither

superficial nor convoluted. He does not conceal mysteries with allusions

as do many writers. Rather, he writes in a nearly disarmingly straightfor¬

ward style, which can easily be taken as matter of fact. Do not be deceived.

His style is obviously the direct result of the clarity of his own understand¬

ing, but others may need to read and reread his writings before capturing

the wealth that is contained in his gifts.


It is my prediction that this book will be consulted for many centuries

to come, so may we welcome you to pour through its pages and savor its

wisdom. Blessings to you.


Ingrid Naiman, M.D., M.A.


Santa Fe, September 1990







The Sun



ivKlNA /[ J 1J




“Standing on a lotus, with the lustre of

a red lotus, who has two arms, with a lotus

in his hand, the creator of the day, the

teacher of the world, whose vehicle is a

horse with seven heads, with a ruby crest

jewel on his head, making the gesture that

gives boons, may the Divine Sun ever grant

us his grace.





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The Astrology of the Seers is a presentation of Vedic astrology, the

traditional astrology of India. This system — also called Hindu astrology

or “Jyotish,” the science of light — has been used by the seers, sages and

yogis of greater India since ancient times. It is aligned with both Hindu

and Buddhist teachings and is an integral part of the science of Yoga and



The Astrology of the Seers endeavors to explain this system in clear

and modem terms. At the same time it tries to present Vedic astrology in

a new way and as relating more specifically to spiritual astrology, which

is its original basis. It is an approach to astrology as a discipline of cosmic

knowledge and self-knowledge; the former naturally leads to and finds its

culmination in the latter.


The Astrology of the Seers attempts to give astrology a spiritual

background in the classical eastern or yogic sense. This is to use it as a

means for the liberation of the spirit. It is not to further encumber astrology

with vague mystifications and a hypnotic occult language, nor to orient it

further toward the glorification of famous personalities. It is to bring out

the light of truth hidden behind the stars and their influences.


This approach acknowledges the scope of astrology as encompassing

all domains of life, spiritual and mundane, but sees the development of

an integral cosmic and self-awareness as its central focus and ultimate

goal. As such, it endeavors to reestablish astrology as the great and

profound science it once was and should again be. It is to take astrology

out of the mundane world and superficial thought and back into the

sanctuary of the heart. For astrology this is also a return to its origins in

the vision of the seers and sages who first gave it birth. It is a return from

West to East, as astrology originated from the wisdom of the astrologers

and seers of the ancient orient.


The Astrology of the Seers is based upon and reflects an extensive

study of the Vedas, the ancient scriptures of India, which I have been

engaged in for nearly twenty years, as well as an examination of the

spiritual teachings of Yoga. This study includes Ayurveda, the traditional

medical system of India, as in my books Ayurvedic Healing and The Yoga

of Herbs. I have tried to outline the basic system of Vedic Science in From

the River of Heaven: Hindu and Vedic Knowledge For the Modern Age.



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16 The Astrology of the Seers


It is not the purpose here to simply propagate Vedic astrology in the

West. Nor is it to say that Vedic astrology as it is practiced in India today

is the ideal to be emulated throughout the world. Vedic astrology also

needs to be modernized, readapted and, above all, brought back into a

more spiritual focus. We need not scale it down according to the materi¬

alistic bias of the modem mind, yet we do need to put it in a clear and

understandable language for the global consciousness emerging today. It

is the same project that is necessary for astrology as a whole.


Nor do we mean to say that books on Vedic astrology, such as we find

in India today, can be used by us in the West as they are. Though the ideas

and basic principles may be right, their language can be rigid, stereotyped

and culturally limited in the cast of the medieval mind, like Western

astrological books of that era. Very few people here can understand such

books, though hopefully after reading this book they may easier be able

to do so. The effort here is to try to bring out the universal knowledge

inherent in the Vedic system, which is relevant and useful to all. This will

neither distort the true tradition, the tradition of truth, nor seal it in some

inaccessible form.


The purpose of this book is not just to take us back to where astrology

came from. It is not to go backward or to merely worship the past as our

highest achievement. It is to return to the origin for purposes of a new

birth. This is the birth of a spiritual science of astrology based on a global

perspective which goes beyond the limitations of traditional cultures. We

return to the beginning in order to go beyond the end. We go back to the

source and center, in order to establish a new and wider periphery.


“Veda” literally means wisdom — the knowledge of truth — which

is based upon direct perception. It is not theoretical knowledge but the

truth that comes to the individual in the state of pure consciousness. It

means universal knowledge, not the dogma or opinion of any group.


Vedic astrology has many branches and subsystems and allows for a

great diversity of approaches. Vedic knowledge itself is based on the

freedom and creative intelligence of the individual being. Hence, every

true practitioner of it will have his or her own particular version of it. The

Vedic tradition is the tradition of the creative adaptation of eternal wisdom.

Those who put limits on it, reduce it to one approach only, or claim

authority over it, deny its very basis. Hence, the reader is asked to examine

this knowledge critically to see if it works and to apply it creatively in his

or her own self-unfoldment. This is the real test of its validity.


We can no longer recognize any real divisions in humanity in terms

of time, place, culture, religion, race, sex or other such superficial distinc¬

tions. These are, as one great Yogi said, as childish as classifying people

according to the different types of shoes they wear. There is only one truth.



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Preface 17


one world, and one self — without limitation. Yet this one truth is not rigid

or limited, but open, creative, universal and all-encompassing. Seeing it,

we realize that all truth, all religion, all art and science is ours. It belongs

to us to use creatively for the development of our own deeper understand¬

ing in life. TVuth is like the Sun that rises every day impartially over all,

like the life-force that moves with every breath. It is to the light of truth

enshrined outwardly in the Sun and inwardly within our own hearts that

this book is oriented. It is therefore requested that the reader apply the

knowledge given here with the same vision and creativity which inspired


For those with a background in Western and Thopical astrology, The

Astrology of the Seers will be like looking at astrology anew. Just as there

are different systems of medicine, so are there different systems of

astrology. There is no final way of finding order and harmony in die

cosmos. Those with no background in astrology need not worry; the basics

of the system have been presented and no prior knowledge of astrology

is required.


Some readers may find this system of astrology to be difficult and

mysterious. This is no different than how such ideas as karma and rebirth

or the practice of Yoga have been unusual at first to the Western mind but

can be understood by it in time. It just requires a little patience and

contemplation, a willingness to open up to a new w’ay of looking at things.


Some may have heard or read a little about Hindu astrology and found

it hard to understand. This again may be more of a language problem

rather than this system of astrology being harder to grasp than any other.

If we were trying to read the old astrological texts of Europe — equally

not adapted to the modem mind or language — they would also appear



Others may have heard that Hindu astrology is purely mundane,

unspiritual or psychologically unsophisticated. This conception is simi¬

larly a failure to get to the essence of it. It can have much predictive

accuracy on a mundane level but it can also clearly indicate our spiritual

path in life and our karma as a soul. It is part of a system of spiritual

knowledge, not just a materialistic or occult science. Unfortunately in the

modem world, even in India, there is more interest in the mundane side

of astrology than the spiritual side. Hence, the reader is asked to embark

on this book as a new adventure, not to confirm our existing opinions and

conclusions but to afford a new way of looking at things — perhaps a

doorway into the infinite.


Much of the material for this book came from my Vedic Astrology

Correspondence Course, first written in 1986. I have rewritten and ex¬

panded the course and use this book as a text for it. In the course I also go



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18 The Astrology of the Seers


  • * nt ° more detail about such factors as the Nakshatras or lunar asterisms,

which are too complicated to give in the present volume.


I would like to express my appreciation to the Vedic astrologers J.N.

Bfyasin and B.V. Raman, whose books opened the doors of this system to

me, and to Sri Yukteswar, whose Holy Science first revealed to me its

spiritual and cosmological relevance. I give a special thanks to Ingrid

Naimen, a profound western astrologer, who has supported me in my

work, particularly in the astrology of healing.


David Ffawley

Santa Fe, New Mexico

June 1990



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The Moon




“Clothed in white, white in lustre,

whose ornaments are white, who has two

arms, with a lotus in his hand, whose soul

is immortal, who is a yogi, whose vehicle

is a deer, with a pearl crest jewel on his

head, making the gesture that gives boons,

may the Divine Moon ever grant us his

grace. ”











Astrology is without doubt the original science, the oldest of the

systems of knowledge devised by human beings. It was the most important

of the sciences of human culture until the advent of modem science.

Astrology was the basis for the first cosmologies, through which the

ancients comprehended the structure and movement of the universe. It

was the science of fate or destiny, used for understanding events on earth,

which were seen as originating in the heavens. Astrology was not only

the foremost of the outer sciences which deal with the nature of the

physical universe, it was one of the most important of the inner or spiritual

sciences which deal with the mind and soul.


Astrology shows the cosmic source and background for the working

of forces in any field of endeavor. In this way astrological knowledge

accompanied or preceded that of the other sciences.fAs it shows the basic

language of cosmic energy, it can be used to help understand all spheres

of life)For example, ancient systems of medicine, like Ayurveda in India

or ancient Greek medicine, considered astrological influences. The prac¬

tice of Yoga is based upon balancing the solar and lunar forces within the



All the religious and spiritual cultures of antiquity^the great majority

of human cultures, those of Egypt, Babylonia, India, China and Mexico,

were founded on the cornerstone of astrology. All their other sciences and

their social systems derived from it) Astrology was the original physical,

psychological and healing science. The astrology of a culture, therefore,

is a good key to its development.


Without astrology, that is, without understanding the significance of

the movements of the heavens relative to our lives, there can be no true

or integral science. Our connection with the universe is not grasped and

it will not be possible to either ward off the negative effects of cosmic

forces or to draw in those which are beneficff Our relationship with the

stars mirrors our relationship with the cosmos, with our psyche and with

our inner self/Hence, we could say that where astrology does not flourish,



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22 The Astrology of the Seers


the culture must be lacking in higher knowledge or in any real communi¬

cation with the universe itself.


In this regard our culture is deficient. (Though our astronomical

knowledge is intricate and extensive — more than that of any previous

civilization — without astrology it is like a body without a soul. We have

turned the sacred powers of the cosmos into mere number^and chemical

reactions.^Such an attitude does not show any real sensitivity to life. It is

like reducing a human being to measurements of height and weight) or

like looking at a great painting according to the chemistry of its pigments.

Through this view alone, we are not able to understand who we really are

or what the world is in truth. We are proud of our science for the energy

it has provided for us, and certainly it can be useful, but what has it really

done for our sensitivity to the Divine presence in all things? To what extent

has it given us a consciousness not limited by time, space, numbers or

appearances? In this respect, the ancients and their sciences, like astrol-

ogy, were ahead of us, and we must return to their approach to really go

forward in our development, floday we do not even regard astrology as a

science because it is not purely materialistic in its orientation. It sees the

spirit in things, not just the form. Yet if the universe has a dimension of

consciousness, as many physicists are beginning to suspect, then science

must recognize the spirit. Then astrology must be acknowledged as one

of the legitimate sciences of consciousness)— and without consciousness

who could really speak of science or truth anyway?


For a new spiritual age to dawn for mankind, it is essential to bring

astrology back into the mainstream of human knowledge. There can be

no higher age for humanity if we do not connect with our greater cosmic

being through the stars. This requires applying astrology on a deeper level

than it is usually practiced and understood. Our rejection of astrology has

caused astrology to become superficial. It has not been given the attention

and examination it requires. The endeavor to renovate astrology is one of

the most important of our time, should we have enough awareness to be

ready for it. I hope that individuals of both intellect and intuition, are called

to this task, for such work requires both.


While the spiritual use of astrology all but perished in the West, it

continued in the East. Yet this was not in the mainstream of eastern

cultures, where astrology often degenerated into fortune telling, but

among yogis and sages secluded from the world. It is their wisdom that

we seek again here.



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Towards a New Vision of Astrology







The Vedic Hymn To Time


(Atharva Veda XIX.23.l-4)


Time is a horse that moves with seven rays, with a thousand

eyes, undecaying, who projects a manifold seed. Him the seers

mount, illumined in mind. His wheels are all the worlds.


Time moves seven wheels. He has seven mouths, whose center

is immortal ^nd undecaying. He anoints himself with all these

worlds. He moves as the first of the Gods.


A full vessel is set in time. May we who live see his manifold

forms. He faces all the worlds, who, the seers say, is Time in the

supreme void.


He gathered all the worlds together. He encompasses all the

universe. /Is theirfather, he became their son, apart from whom

there is no other light.


Time is the original power that rules the universe, for all things

originate through time. The world is time, and in each second is the

creation and destruction of the entire universe. The laws of time are the

basic laws that structure all things. Hence, to be in awe of time is no mere

superstition. We all wonder at birth and fear death. This too is a kind of

reverence for, or worship of time. We all value and count our moments.

We all want to live forever. Time is the field in which we live. In the

rhythm of time is the basis of all our activities.


(Time is the great God who rules the cosmos. Great Time, Mahakala,

is the great God, Mahadeva — Shiva, the transcendent Lord. The force

of time, Mahakali, is the great Goddess, Mahadeva — his consort,

Mahashakti, the supreme Power.


Time is the Divine breath that creates, sustains and destroys the

cosmic life and form. Time is the dance of the great God, and it projects

the beauty and the terror of the great Goddess.


In ancient cultures the Gods are personifications of time. The Gods

of time are the Sun, the Moon and the planets which are the channels that

direct the energy of time through this solar system} The Gods of the planets

and those of time are the same. The planets reflect the powers of the cosmic r

intelligence that rules all things through the movement of time.


^According to modem science, time is not a mere empty continuum or

abstract concept; it is a force field, a dimension which possesses a certain

texture. This texture is determined by the gravity of the objects within it,

which, foremost for us, are the Sun and its planets^The planets have large



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24 The Astrology of the Seers


magnetic as well as gravitational fields. What we call the planets are no

more than points of light in a vast energy network, connected intricately

by subtle lines of force, linking the entire solar system into a single

organism. Though the planets may appear like small points of light in the

distance, their energy fields are present on Earth, and they are responsible

for many of the formations of the Earth life and of our own bodies and



According to the ancients, time is a movement which possesses a

certain rhythm. It is not an abstract vacuum as with Newton. It is the river

of life that flows according to the music of the spheres. Time projects the

plan of manifestation which externalizes as space. Time gives birth to,

sustains and destroys all things, which pre just but waves in its flow, as it

overflows eternity.


The planets in their movement determine the energy and the quality

of the different time phases in which we live. They sustain in motion the

operation of forces which makes for the play of our lives. The Earth, by

its movement on its axis, determines the day. The Moon, by its orbiting

of the Earth, determines the month. The Sun, by the Earth’s orbit around

it, determines the year. The movement of Saturn determines the month of

years, or 30 years. The movement of Uranus determines our basic lifetime,

84 years.


fEach planet in its orbit gathers in and gives out forces, and thereby

transmits a particular wavelength of energy necessary for maintaining the

order of the solar system’}The planets are perpetually flashing forth with

energy in different patterns and cycles of transmission weaving the w£b

of life and creation.


Great time cycles, world-ages of thousands of years or more, are

related to special planetary conjunctions. They reflect the movements of

the stars, the orbiting of the Sun around other stars, or its movement

around the galactic center. There are cycles within cycles ad infinitum in

the great spiral of creation. The whole of this universe is just a day in the

life of the Lord of creation, who must sleep a night in the bosom of the



Each moment of time has a certain quality to it.^Therc is a certain

karma, a kind of destiny or synchronicity to the forces operating at any

specific time period. Everything that happens at a particular moment

shares the quality of the moment. Hence, in the moment of our birth can

be read the quality of our life, just as the nature of a tree can be read in

the seed from which it comes.)


Similarly, the moment we establish any endeavor, like the time of

marriage or of starting a business venture, shows the development of

energy within the life-time of that phenomenon. All the universe is



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Towards a New Vision of Astrology 25


speaking to us at every moment and shows us, via the simultaneity of the

events of our life with the cosmic life, the pattern of what must be(In this

regard, life is always an open book; yet we must learn to read the book

for it to be of value^The book of life is the book of time, which is the book

of the stars.


{As the Lords of time, the planets are the Lords of karma or destiny.

They show the cosmic energies or rays we are developing and the level

on which that development is taking place. They show which forces we

are susceptible to and may cause harm,)We are living in an ocean of cosmic

forces and influences, transmitted to us by the planets. Lacking self-

knowledge and true cosmic knowledge, we move blindly among them,

perhaps not recognizing them at all; hence, we can be struck down by

them. We experience such negative encounters with cosmic energies as

the traumas of life: disease, conflict and death. On a collective level they

occur as wars, plagues and cataclysms. Most are avoidable if our inner

eye is open. (Astrology helps us open this inner vision so that we can

navigate safely in the cosmic ocean of life.)


Astrology indicates more than the events of this life. The planets show

past and future life conditions as well. They show the trends of all time.

All time follows a similar rhythm of birth and death. There is nothing alive

that has not gone through many cycles of birth and death, including the

universe itself. What is bom must die; what has died must be reborn. In

seeing things as they are today, we are also seeing yesterday and tomor¬

row, the beings and worlds who have been and are to be, what we have

been and what we are to be.


The planets, as the energies of time, flow into eternity. Each planet

rules a ray of time, which is a ray of eternity, as each moment in time is

itself a flash of eternity (The planets not only show our bondage to time

but also indicate the way of liberation from it — how we can move into

the eternal) When we become conscious of the cosmic forces working

through the planets, we pass beyond their rule. We integrate their powers

within ourselves. We put back together the creation within our own hearts.

We reintegrate the cosmic man who is our inmost Self and soul. We gain

mastery over the whole creation. (The universe becomes a tapestry of

thought in which we can play rather than a net of desires in which we are

caught) The planetary rays which rule us in our ignorance are aspects of

our own eternity and immortality as a soul.


In this way astrology is a symbol of spiritual development, the

evolution of consciousness. We can meditate upon its forms and powers

and find within them the archetypes for our own inner growth. We can

use the language of astrology as a symbolic tool, even without any

consideration for its calculations or particular forms. In the end we must



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26 The Astrology of the Seers


understand all the forces symbolized by the planets and become all beings.

We should not just become attached to the pattern of our particular destiny

but use it as a door to the cosmic life.


Hymn To The Planets


(By Vyasa)


1.1 worship the Sun, who has the lustre of a red hibiscus, who

has the power of perception, of great effulgence, the dispeller

of darkness, who destroys all sins, the maker of the day.


  1. I worship the Moon, who has the color of yogurt, sea shell

or snow, who arose from the ocean of milk, whom Shiva wears

as a crest jewel on his head.


3.1 worship Mars, who is born from the womb of the Earth, who

has the beautiful brilliance of lightning, the Divine youth who

carries a spear in his hand.


4.1 worship Mercury, who is dark like the Priyangu flower, who

has an unequalled form, the intelligent son of the Moon en¬

dowed with a gentle nature.


5.1 worsh ip Jupiter, the teacher of the Gods and the seers, who

has the lustre of gold, endowed with wisdom, the ruler of the

three worlds.


  1. / worship Venus, who has the beautiful lustre of a snow

mountain, who is the supreme teacher of the demons, who

explains all the scriptures.


7.1 worship Saturn, who is dark blue in color, who is born before

the God of death, the son of the Sun and shadow.


  1. / worship Rahu, who has only half a body, great in valor, who

oppresses the Sun and Moon, who was born from the womb of

a lion.


9.1 worship Ketu, whose head is the stars and planets, who has

the dark lustre of a palasha flower, who is fierce and terrible in





Spiritual cultures, like the cultures of the ancient world, give reverence to the planets as Gods. In this they express their reverence for the

cosmos, their regard for the sacred order of existence. jTThe ancients saw

in the stars and planets the primal powers of cosmic intelligence. They



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worshipped these same cosmic powers within themselves as the powers

of the soul, our true nature beyond the conditioned mind. They saw the

Sun rise not only in the outer world but in the inner space of the heart.^


The Gods of the ancients are not part of a naive anthropomorphic

symbolism of natural forces, as we tend to view them by the bias of the

modem materialistic mind. They are not products of fear, superstition or

lack of scientific knowledge about the outer world. They are the expres¬

sion of a cosmic intuition. They reflect a cosmic metaphor. The unconsci¬

ous uses the language of symbols, which includes myth and legend. Yet

this unconscious, as we know from Jungian psychology, is not merely our

repressed desires or instinctual patterns; it contains hidden within itself

the deeper levels of our soul and the cosmic mind. The most primary

symbols, or archetypes of the psyche, are those of time, as in the riddle of

the Sphinx. Our most primary issue in life is that of birth and death and

the meaning of our transient existence. As our myths and symbols are

naturally of time, they are of the planets. They reflect the dialogue between

our soul and the cosmic energies and archetypes transmitted through the

planets. The language of symbols, the language of the deeper unconscious,

which also contains hidden within it our higher consciousness, is essen¬

tially the language of astrology.


The Gods are the powers of that cosmic intelligence at the heart of

our own deeper consciousness. They represent its structuring influences

and the workings of its laws. In the stories of the Gods — whether

collective myths or those of our dreams, our own inner mythology — is

the language of the stars. The stars are not only the stuff out of which our

physical bodies are made, they provide the essential elements for the

psyche. As such, they continue to operate within our minds and determine

its workings whether we acknowledge them or not.


f The ancients saw the universe as an organic entity. This we see in the

well-known correspondence of macrocosm and microcosm: as without,

so within; as above, so below. We are present in the world as an organic

part of the cosmic network; the world is present within our minds as its

circuitry^ \


Outwardly the planets represent the seven rays that determine the play

of creation. These seven forces exist in nature as the elements and energies

at work on all levels. They are the rhythm of time as well as the densities

of matter. They form the seven levels of the cosmos, the seven planes of

existence. Life is a tapestry of seven times seven. Inwardly these seven

rays create the rational and emotional sides of the mind along with the

five senses.


(in all ancient religions the Sun is the symbol of the One God, the

Unitary cosmic intelligence, and the force of spiritual evolution behind



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28 The Astrology of the Seers


the workings of life and nature. The Sun is the cosmic lord^nd creator,

the immanent Divine being, and the Divine Son who is the father of the

worlds.ftllie Moon is the essential power of nature, the Divine field of

manifestation, the matrix. She is the great mother Goddess) The cosmic

creative rays originate from the spiritual planes, and as they descend, they

take upon themselves greater density and differentiation, and come more

and more to clash. On all levels, it is the same basic forces in different

combinations and disguises.


On a lower level, the planets represent lesser deities, the astral powers

that govern, sometimes capriciously, the destinies of men. This is more

the outer level of the Greek Gods. (Mars is the energy principle which,

when acting on its own, creates violence and conflict) The old myths and

legends merely illustrate these cosmic energies and their inherent conflict

and limitation on lower levels. The corruption of the Gods is the corrup¬

tion of these forces in their outer workings, jVhen we are not conscious

of who we really are, the fragmentation of the energies of life must occur.

The chaos of our unconscious merely reflects our lack of true awareness,

our bondage to self-consciousness or the ego.)


(At the next and higher level, the planets represent the Gods of the

mind and intellect: the principles and ideals of art, science, and philoso¬

phy. As mere forces of the mind, they have no real power of transforma¬

tion) They disguise a more primal ignorance, for behind the workings of

the mind is the same mechanism of egoism and desire however noble

the causes it aspires. {The moral failure of the Greek Gods simply mirrors

the spiritual failure of an intellectual culture. It shows that behind the Gods

of the mind are the Gods or powers of the vital realm. The intellect refines

but cannot go beyond the force of vital passions: anger, greed and fear.


\On the lowest level the planets become the demons, the Asuras or

negative entities that obstruct our spiritual growth. Lucifer is traditionally

the fallen star (Venus in its lower energy). These are the powers of

falsehood that work through illusion, glamor, hypnosis, deception, arro¬

gance and exploitation. They are Gods of the lower vital realm who have

separated from any higher mental or spiritual connection; yet they are

nothing but the higher rays inverted on a lower field of manifestation.

They appeal to our inner needs but in a perverted way, causing us to seek

from the outer world the fulfillment that can only come from within, from

our connection with the Divine. We see, therefore, that the planets are not

only the Gods who raise us up but the demons or titans who pull us down.

It depends upon how we understand them and use their energy) We, in

ignorance of our cosmic Self, create the Gods and the demons. We project

the Divine and cosmic power outside ourselves and become enslaved to

  1. The Gods and demons show the opposites in which we are trapped by



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our dualistic mind. Without the awareness of our inner Self, we become

the victims of the outer world and place ourselves under the bondage of

its laws, which are time and duality, division and destruction.


As the powers that rule this world of ignorance, the planets are

primarily demonic in their effect. (The Sanskrit word for planet, “graha,” j

also means demon or what possesses a person. The planets weave a veil j

of hypnosis in which we project their energy as if it were our ownj The

warring between peoples or nations merely mirrors the disharmony be¬

tween planets. Disease merely reflects a susceptibility to certain negative

planetary rays. In our ignorance we are controlled by the planets and fulfill

their will.(We are blindly driven by the unconscious forces of nature,

whose only purpose is to wake us up that we may take mastery over them

and use them in a conscious way p


For this reason the ancients looked upon the planets with fear; they

were aware of the awesome, terrible and often unpredictable universe in

which they lived. While we may think we are free of such feelings,

whenever there is a cataclysm in life, like an earthquake or a flood, these

feelings come back again^Certain planetary combinations tend to put us ‘

under the possession of the negative side of the cosmic energies, both

individually and collectively. While in our deeper Self we can control

these forces, in our ego we can only be their victim j


The planetary rays form and structure our mind, emotions and senses.

They organize the systems of our physical body. Our circulation of blood,

for example, mirrors the revolution of the Sun and Moon in the heavens.

The intelligence of the planets functions within our own bodies and minds

as the natural and organic intelligence responsible for their marvelous



On the deepest level, the Gods and the planets represent the spiritual

potentials and faculties within us. The Sun is our inner Self, our Divine

being. Venus is our sense of Divine love, beauty and grace (such factors

will be explored under the Description of the Planets). We must raise the

influences of the planets from the lower level of world manifestation, in

which we live, to the higher level of self-manifestation, to which we

aspire. To save ourselves, we must redeem the planets, we must reintegrate

the cosmic rays. To use an ancient metaphor, enlightenment is resurrecting

the Sun out of darkness. We must redeem that portion of the cosmos we

are, not for our own special salvation, but to further the evolution of the

entire cosmos. Yet, as One Self is all and all is One Self, there is only one

continuous act of liberation which is existence itself. What is necessary

is to become conscious of it. To do this is to cause the Sun of truth to arise

within our hearts.



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Astrology has been and should again be a spiritual science. ^Dur birth

chart is, in a sense, the mirror of our soul and its orientation to our

particular incarnation. In our stars we see our destiny as a soul) We see

the growth and evolution of our inner being from life to life. This does

not mean that we can find truth or liberation just through reading astro¬

logical charts. It means that astrology gives us keys to the unfoldment of

the spirit, as this is the essence of the cosmic life.


(The stars and planets are not just outer entities; they are alive within

us as well. They exist within our own minds as our guiding lights’) Or

rather, one could say that our own inner lights take shape outwardly as

the stars and planets to guide the world evolution. The outer comes from

the inner and not vice versa, though the outer can affect the inner. (The

same rays of creation function outwardly in the heavens and inwardly in

the heaven of our own higher mindj


There is only one world, one creation, governed by a single organic

law of interdependence and interpenetration. There is no ultimate real

difference between the external and the internal. Each thing in nature is a

symbol of some aspect of the cosmic being. This is the great beauty and

wonder of life before which we all bow in awe in our deepest heart.


The stars determine our field of activity in life. They manifest the field

of forces in which we work. They transmit the outer forces according to

whose limits we must function. They also reflect the energies which we

as souls are projecting into this life. As we are a reflection of them, so

they are a reflection of us. The stars form the cosmic man and we as human

beings form a solar system within ourselves.


Our own soul is a star, a sun, a point of cosmic light. Our soul, which

is called “the causal being” because it is the causative power behind our

life and thought, contains the power to create the entire universe. Each

being is a reflection of the One Being and its imaging of itself into

manifestation. There is only one act of creation, which occurs at every

moment and in every perception. At all times and on all levels is the same

moment of creation which creates the entire universe. It occurs between

each of our thoughts, between every breath — in the silent space within

our hearts where we fail to look.


In the light of our soul, through which we see, is a direct connection

\o the cosmic light, to the one Divine light that resides in the Sun and in

ill the stars. It is in the central Sun of our galaxy and in the central Sun

of our universe. It is from the explosion of this central light that all life

and creation ensues. That cosmic Sun dwells within us as the light of our

own awareness. All the outer lights, whether a star or a spark, are



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manifestations of the light of consciousness. All outer illumination mir¬

rors the inner illumination which is to see the Self in all beings and all

beings in the Self.


Astrology can be used to examine all domains of life. From it we can

learn about our health, wealth, career, relationships; our body and mind,

our material, mental and spiritual manifestation. It shows the entire

structure of energies through which we must act. As such it is the most

comprehensive science we have. Yet on its highest and proper level,

astrology is part of the science of the spirit or the practice of yoga. Its

purpose is to guide us beyond the net of these outer forces to their source.

This source in not in the heavens, whether in this physical world, or in

one more subtle. It is not some mysterious or alien force but in who we

really are when our minds are pure and clear, free of the bias of thought.


(The planets show the energies in life that we need to master to calm

our minds. For example, anger, a typical lower energy of the planet Mars, \

is the power of truth to manifest what is right and insist upon if. It appears,

as anger when we identify truth with some egoistic opinion or emotion. |

All the lower indications of the planets are higher powers struggling in j

limitation. They are different facets of the jewel of the enlightened mind, )

which require reintegration — not suppression.)


The essential principle of spiritual science is self-knowledge. As great

sages, both modem and ancient, have repeatedly stated: “Self-knowledge

is the basis of all knowledge.” Yet self-knowledge is something more than

psychological analysis. It is not the knowledge of our outer personality or

conditioned self but that of our inner consciousness or unconditioned

being. Analysis of memory confines us only to a superficial aspect of our

being. Self-knowledge is also something more than knowledge of past

lives; this is only a more extensive memory still caught in the veil of form

and the limitation of time.


Self-knowledge is the knowledge of who we really are, of our true

being, which is the light of awareness and not an external identity. This

is the Self of which all incarnations are masks. It is found not by knowing

who we were or why we became this or that; it is found by negating all

identity and reintegrating all life, all the world within our own hearts. This

requires seeing all lives within us. Such seieing is more than memory; it

is a recognition of the Divine presence in all times and in all places. In it

our continuity from life to life is experienced as but part of a network that

links us to all life. In it we learn the true lesson of life’s experience — the

truth of unity.


Astrology, properly employed, shows us the world within us and our

self within the entire world so that we might understand the unity of all

creation. It gives a tool for moving our consciousness from its temporal



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and physical limitations in the human brain through the rays of creation

to encompass the entire universe^ becomes a tool for meditation wherein

the planets represent the qualities we must realize within ourselves. They

are the portions of the Cosmic Man who we are that we must put buck

together in order to return to the original state of grace)


Understanding this our consciousness can soar through the planets

and the stars to the central divine Sun of IVuth in the inner heart. This is

not some travel to other worlds but an integration of all the rays of creation,

of all the archetypal energies of the cosmos within our own minds. It is

not going to other worlds, but expanding our minds to encompass all the

worlds. It is a movement from the center to the center, finding that one

center everywhere.


All worlds, all planets, stars, galaxies and whatever else may be

beyond these is a manifestation of the seven rays of creation. These same

rays of creation are the lights of our own soul. All nature is nothing but

various combinations of these causal lights on different levels. Our solar

system is designed to manifest these creative energies in their dual power

as the Sun and Moon, and their fivefold diversification as the five major

planets of Mars, Mercury, Jupiter, Venus and Saturn. Grasping the inner

meaning of these forces, we can understand and transcend all time.


Each planet is a teaching and represents an integral aspect of the

cosmic being in its self-manifestation. (Each planet shows us a line of

approach to the cosmic being. By integrating within ourselves the energies

represented by the planets, we regain our true wholeness as cosmic beings.

Each planet therefore represents a door to liberation. If we do not under¬

stand or integrate the energy of a planet within us, then it will bind and

lead us into sorrow and conflict^If we take too much or too little of the

energy of any planet, we will cause imbalance and disorder both in and

around us, both physically and psychologically. If we take the energy of

a planet divisively or superficially, it will lead us into disintegration. If

we take that energy as a part of our deeper Self, it will lead us to a greater

self and cosmic unfoldment.


The planets are awesome forces. We ourselves are part of this mys¬

terious and awesome universe and have its tremendous power within us.

It is there to enable our soul to come to the front for Jhly it can deal with

the incredible energies in life. Our ego must break or turn away. Through

inner inquiry and inner surrender, this power to master the planets and the

stars can come forth. Through it, the nebula of our own mind coalesces,

spirals, and concentrates and finaily becomes enkindled as a Sun of direct



Each planet represents a particular kind of Yoga, a certain way for the

unfoldment of consciousness. Following the planetary ray back to its



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origin, through its higher and more subtle potential we will arrive at the

light of truth. The planets are different gifts of light to guide us back to

our spiritual home. Their angle of approach varies, but their goal is one.


In this return route, their energies gradually come together.


Different souls are under different rays belonging to different planets.

Different souls belong to different planetary families. They are working

for the development of the creative ray belonging to the planet, moving

it forward on its evolutionary development, some at lower, some at higher

levels. The evolution of the soul and that of the universe is the same. Each

soul is a guiding force in cosmic evolution and in its liberation will liberate

a certain facet of the world being and further the evolution of all souls.


Different countries, races and religions fall under different planetary

rays. We are all part of the play of the Gods, which is the play of the

planets. However, we are not just the puppets of this play, though in our

ignorance of our greater inner potential, we accept this cosmic servitude.

Inwardly we are the masters of this play, its guiding intelligence. All the

intelligence inherent in the stars, produced by eons of cosmic evolution,

is present within us, not as some secret file hidden in our superconscious,

but as our own natural intuition and spontaneous insight.


‘/ Some ancient sages were said to belong to families of the planet

Jupiter, others to the planet Venus. Ancient Egypt and ancient America

followed a calendar centered on the planet Venus. Ancient India and China j

followed one based upon the planet Jupiter. This is because their cultures j

were based upon these planets and their creative rays as their guiding J



Such things do not mean that these people or their sages came from _

these planets by way of spaceships. It means that inwardly they were

attuned to the cosmic ray belonging to the planet. This is not so much an

intentional act as a natural flow of energy. However, travel to other worlds

and communication with the beings dwelling on them may have occurred. J

This does not rest upon some special technology; it is a power of

meditation, and not necessarily one of the higher powers. While we are

fascinated with traveling to others worlds or seeing beings from other

planets, we must on^day wake up and find this also to be childish. All

that we are seeiking outwardly is already present within us. Far more

marvelous than any phenomena in the physical or any other world is who

‘ we really are behind our veil of ego identity.


We also find that some of the sages of ancient cultures were identified

with different constellations, like stars of the Big Dipper or the Pleiades.

This again is because of the cosmic light they brought down to Earth

through the power of their awareness. As the stars are our fathers, so are

our fathers the stars. The beings of other worlds, of other solar systems



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and other Suns, have seeded this one. So, too, we are seeding other worlds

by the power of our thoughts and actions. It does not require actually

traveling to other worlds; we are sending our thoughts into the cosmic

mind wherein they must have affects beyond this particular world. When

we awaken to truth we find a creative sun within us. In our inner or Divine

Sun we may also give birth to entire worlds, not through the blindness of

our karma but through the natural effusion of our souls.


(Some souls incarnate into bodies; other souls incarnate as stars or

planets to guide the evolutionary process. Some souls become worlds,

others become beings within these worlds^It is not necessarily a sign of

higher evolution for a soul to become a planet or a star. Some of these

world beings are typal beings and have no evolutionary potential, though

powerful and exalted cosmic forces are moving through them. It may be

a karmic reward or evolutionary interlude rather than a manifestation of

liberation. Such souls become the demiurges of the worlds, not their

higher spirits.


On material worlds, like the Earth, is where the greatest challenge and

the greatest inner growth occurs. Where limitation and ignorance are

greatest, the truth can reveal by contrast its most powerful force. Thus for

a human being to find the truth is the greatest wonder and the most exalted

achievement which even the Gods cannot equal, and hence which the

Gods, out of their pride, may try to prevent.


At death, as souls we return along our planetary rays and the elements

they represent. We may merge into one of these, usually through the Moon

or the Sun. We can retain consciousness along this journey depending

upon our state of evolution. This depends on from which point or orifice

we leave the body. The lower centers take us to the lower worlds; the

higher centers to the higher, depending upon which we have most used in

life. Through the planets we may find a gateway to the planets of other

solar systems or to other Suns, even to the great galactic Suns. The

possibilities are endless, yet also transient since the movement from life

to life has its limits.


The Moon typically is the gateway to the astral worlds, the worlds of

the subtle or dream plane. These include the heavens and hells of our

religious beliefs, which are on the lower astral, as well as the realms of

art or religious mysticism on the higher. From such worlds rebirth into the

physical is considered inevitable.


The Sun (via the top of the head, or crown chakra) is the gateway to

the causal worlds, the worlds of pure intelligence. These are not worlds

in the ordinary sense because they are formless. The causal is the realm

of cosmic law. Here is the true home of our individualized soul, where it



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stores its karmic residues, and from which it can envision the materials

for another birth.)


This merging into the planetary rays is a merging into light. We may

experience it as one particular light center or another, or as the experience

of a particular world. For undeveloped souls little may be experienced

after death but along sleep^Some souls, however, may return immediately

into the physical as part of a spiritual work on Earth and may have little

after-death experience in the subtle planes.]


The planets are alive for us on a subtle or astral level, even though

they are dead for us on a material level. It is to their domains that we go

in sleep as well. The souls of men have been traveling to the different

worlds of this and related solar systems on an astral level since the

beginning of time, and largely unconsciously, day by day and life by life.


Our culture is proud of its technology which has allowed us to land

a man on the Moon. Yet we fail to see that we go to the Moon all the time,

though on an astral rather than a physical level. Most of us seldom get

beyond it; for on its lower level the Moon is our memory, our past, our /

karmic storehouse, (the past impressions of the Earth life are stored in the |

Moon. Our experiences in life are feeding the Moon and allowing it to

evolve. The lunar realm is the conditioned sphere in which our minds are

trapped. It is where the worlds reside which are created by our collective

karmic fixations, like our heavens and hells. The wonder is not that we

are going to the Moon outwardly by spaceship; the wonder is that so few

of us have ever gotten beyond the lunar realm inwardly.


At night when we sleep, our mind expands to include the whole

universe. We move into our astral or dream body which encompasses our

whole field of waking experience, and finally into our causal or deep sleep

body, which encompasses both our waking and dream experiences^ We

are each physically just a point projection of the cosmic circle of light that

is the cosmic soul; we are merely one of its rays. This same process of the

expansion of awareness occurs in a more permanent way when we die.

(Were it not for our attachment to form through memory, we would

experience in sleep or in death a natural return to cosmic consciousness

and liberation. The true rest of sleep is only possible on the level of deep

sleep when our minds are temporarily resolved into their light source, the

inner Sun. Most of us lose consciousness along the early stages of this



journey and cannot benefit any more from it than the necessary rest that

enables us to return to our outer level activity/


Hence the astral and causal bodies (what we could also call the mind

and the soul) are not just limited forms parallel to the physical body^The

astral body, when fully developed, contains the entire physical universe.

It can go anywhere within it or be present anywhere, though it cannot



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36 The Astrology of the Seers


interfere with its natural workings. Similarly, the causal body contains

both the physical and the astral universes. At night or at death, when we

move into the astral we expand through the whole physical realm; then

we expand through the astral to the causal. We follow a daily movement

whereby in the waking state our consciousness is fixated on the point of

the physical body, and then at night expands into the infinite to find its

natural freedom and rest. In this process we also gather all the stars within

us, take inside the light and consciousness of all the universe.


We absorb and emit the light of the stars daily. They are nothing

mysterious or foreign to our being; they are its creative lights through

which it moves back and forth naturally and unselfconsciously in its dance

between the finite and the infinity


In our ignorance, however, we do not consciously go anywhere. We

are trapped in our body and senses. We become food for the Moon, as it

were. We get caught in our own reflected light in the outer world and lose

our true solar capacity for independent awareness. We are caught in time

and matter, and our energy is dissipated. Instead of transforming the

world, our fragmented energy feeds the negative forces in the world. This

sustains the lower workings of cosmic energy and keeps us bound to

primeval powers of the earlier stages of evolution. Our energy is trapped

in the lower lunar circle, which is the realm of desire.


( Our main problem in life is the ego, is ourselves — not the other or

the external world. We arrogate a certain portion of nature to ourselves as

“I am this” or “This is mine.” Nevertheless, there is only one nature, one

law in the natural world, one working of cosmic energies. When I am

angry, it is not that “I” am really angry. Anger is just one aspect of the

cosmic fire energy. To arrogate it to ourselves is to misunderstand and

misapply it and make it into a force of destruction. It is simply that we do

not understand the cosmic implications of that energy and are trying to

use it in a limited way. Whatever is used in a limited way — for some

personal, self-promoting end — becomes destructive, as limitation itself

is destruction.


The planets only cast energy. It is we who make that energy positive

or negative in its workings. What turns it negative is the ego, which is the

arrogation of that energy to ourselves. If there were no ego to become

attached to the energy coming from Mars, it would not be anger but just

fire. This would increase our vitality and our perception. It would allow

us to act decisively but it would not make our action destructive.^


To make of astrology a spiritual science, as it once was and was

intended to be, we must first of all understand the spiritual meaning of the

planets. We must learn what portion of the cosmic energy each represents.

We must know their unique place and their function in the scheme of



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creation. In their harmonization and integration we will then be able to ‘

liberate their energy within us.


( Our astral body, the light of which we can see in the aura, is formed

of stellar and planetary influences. Our birth chart is something like a

photograph of our astral body. Our physical body is a grosser replica, an

outer form of its astral counterpart. Astrology is naturally the astral

science, the science of the astral body. This astral body is the mind,

including memory, imagination, intellect and reason. Astrology allows us

to read the wider scope of the mind, the instinctual and the intuitive, J

including past life influences^


Beyond the astral body is the causal body. Just as we can read the

state of the physical body through certain factors in the chart, so we can

read somewhat the state of the causal body, which relates more specific¬

ally to the Sun. Thus, astrology can be elevated by a higher perception

into a causal science. On that level we can explore the movement of our

souls from life to life and our true purpose in life as a soul — what

inwardly we have set out to accomplish in this incarnation.


However our true being transcends all the bodies as the pure aware¬

ness behind all things. Astrology, like anything from the realm of creation,

can only point back to or intimate that. To make astrology into a spiritual

science is to take it beyond its natural scope and normal limit. This can

be done if we know how to apply it with complete integrity, objectivity

and awareness.


”Actually there is no outer world at all. What appears to us as the outer I

world is just a combination of the sensory potentials of our own mind. It

is the light of consciousness diffracted by the lens of the mind into the

forms of things. Once we realize this, we become free of desire and

discover our true Self in all beings. This is also the ultimate goal of

astrology. It is not to set up the stars and planets as the influences we must

follow; it is to show how they dwell within us so that we can through them

take mastery over the entire universe.)


Some may say that astrology, however true it may be, is not a spiritual

science. It is not a way of liberation, but merely an occult science. It shows

us our karma, but we are not entirely bound to our karma. Only the

ignorant are entirely subject to their birth chart, many have said; the wise

are not concerned about it. Certainly astrology as it is commonly practiced

is not spiritual. It is full of illusion, a thing of maya, caught in the glamor

of worldliness, ego and personality. Astrology cannot become a spiritual

science without understanding its limitations. Yet it can be used as a means

of converting all the universe into a symbol, a language for the develop¬

ment of the soul.



?7#it/<rZcra.Zc.a/ SI^lujLIlA.







The Astrology of the Seers





Vedic astrology, like the science of Yoga, arose from the vision of the

ancient seers of India, the Vedic rishis. The rishis were great men of

spiritual realization and occult perception who lived in the legendary ages

of light and truth at the beginning of this cycle of human civilization. Their

knowledge has been passed down through the millennia, largely through

oral traditions. Gradually it has been lost, distorted, or made rigid, but the

core of it still remains. It is accessible on the deeper levels of the mind as

the heritage of the spiritual humanity from which we have come. If we

look to the presence of the rishis as our spiritual fathers within us, their

knowledge can again come to us.


From the meditations of the rishis came’the great system of “Vedic

Science,” an integral spiritual science comprehending all domains of

existence. The rishis discovered the universal science of creative intelli¬

gence. This they cast in the language of mantra, the human replica of the

cosmic sound vibrations at the origin of creation.


fftlantras are seed sounds (the foremost of which is Om) that contain

the laws and the archetypes behind all the workings of energy in the

universe. Applying this mantric knowledge on different levels, any do¬

main of existence can be comprehended in its inner truth. Through the

mantra, the rishis were able to be adept in all fields of knowledge,

including Yoga, philosophy, astrology, geomancy, medicine, poetry, art

and music. This root knowledge of the mantra is thus an instrument on

which all knowledge can be revealed by a shifting of scales)


The Maitriyani Upanishad (VI1) states: “The Self carries himself

twofold, as the life-force (Prana) and as the Sun. Two are his paths within

and without by which he revolves by day and by night. The Sun is the

outer Self; the life-force is the inner Self. Hence, by the movement of the

outer Self, the movement of the inner Self is measured. But according to

the Knower, who is free of sin, whose eye is turned within, it is by the

movement of the inner Self that the movement of the outer Self is

measured.” The ancient seers used the movement of the Sun to understand

the movement of the life-force in the body; this became the basis for the

practice of Yoga. According to their deeper vision, by meditating on the

life-force within the body, they also came to understand the movement of

the Sun. In this way when our vision is open, we can read the mysteries

of the universe in our own body and mind.


Since Vedic Science is a spiritual science, its central knowledge, in

which all Vedic disciplines converge and to which they all ultimately

point, is the knowledge of the Self, called in Sanskrit “Atma Vidya.” Vedic

Science is the science of Self-knowing. The Self is the one thing, through



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Towards a New Vision of Astrology 39


knowing which everything is known, (ihie knowledge is not a matter of

endless facts and information but that which reveals the essence in things.

This essence alone liberates the mind and fulfills the heart, gives bliss and



From this central Self-knowledge derives the mantra, the knowledge

of the essence of sound) This was originally manifested in the mantric

hymns of the Rig Veda. The Rig Veda is the actual record of the ancient

seers in their own language of great antiquity. Through it they transmitted

the essence of all knowledge. They placed in it an intuitive and symbolic

language that holds the basic laws of the cosmos.V Vedic astrology also

looks back to the Rig Veda as its origin, and its great mantras to the

planetary deities come from it)


The Vedic mantras have as their primary meaning spiritual knowledge

and the practice of Yoga. In the secondary sense they relate to knowledge

of the creation. This in turn primarily relates to occult knowledge, the

knowledge of the subtle laws behind the workings of the physical uni¬

verse. The foremost of these occult sciences, as we have mentioned, is

astrology. The Vedic mantras also give knowledge of the physical body

as in Ayurveda, the medical system. They contain the secret of the whole

of human evolution, from animal to god, and of the whole of cosmic

evolution, from the original explosion of chaos to the ultimate perfection

of the cosmos.


Perhaps the greatest or most famous of the ancient seers was the rishi

Vasishta. He is the most famous sage of the Rig Veda and Vedic literature

and is found in Puranic and Tantric lore as well. It is to his grandson,

Parashara Shakti, who himself was the seer of some of the most esoteric

hymns in the Rig Veda, that the origins of Vedic astrology are traced. His

great work. The Brihat Parashara Hora Shastra, though weathered by

time and no doubt containing many accretions, is still used as the main

book, the source book or scripture, in the field today. The system pre¬

sented here is based upon it.


Self-knowledge transcends time, space and person. It is the knowl¬

edge of the consciousness that precedes and underlies all manifestation.

Hence, Self-knowledge has no form. It is not limited to anything and is

not the possession of any person, teacher, group, organization, lineage or

religion. The central principle of Vedic astrology is the primacy of that

inner knowing. Vedic astrology is meant to help us to our own direct

knowing, not to impose any external authority or belief upon us .(in the

practice of Vedic astrology the first principle is reverence for that Self in

all beings who controls even time and the planets, for whom all the

universe is but a shadow?!



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The Astrology of the Seers



The purpose of Vedic astrology is not to make us feel subject to

external forces but to help us use our life in a positive way for a greater

Self-unfoldment. For this we must first understand ourselves. Without

some degree of self-knowledge, the astrologer, even if he can perceive

the power of planetary influences, will merely impose his own judgments

upon his clients. As such he will only serve as another obstacle to the

flowering of that individual. Such astrology will be that of the ego, not

that of the soul, and will not be of any lasting benefit to the world.




Vedic astrology is the traditional astrology of India. It goes back many

thousands of years to the ancient Vedic culture, in what is to us prehistoric

times (before 3000 B.C.). It is based on the Vedas, the original scriptures

of India and of perhaps all Indo-European peoples.


f In the Vedas we find references to equinoctial positions of great

antiquity. We find many references to the vernal equinox in the Pleiades

(called Krittika), or the beginning of Taurus, indicating a date of 2500 B.C.

in later Vedic literature. There are references in the earlier Vedas, mainly

the Rig Veda, to dates thousands of years before this, to the Gemini-Orion

era (the vernal equinox in Mrigashira, c. 4000 B.C.) and the Cancer era

(the equinox in Punarvasu, c. 6000 B.C.) and earlier.)


In the Rig Veda, the oldest of the Vedas, we find reference to a system

of astronomical calculations, including twelve signs and a 360 degree

circle. We read of a lunar calendar using intercalary months. The Sun as

being conveyed by seven horses shows knowledge of the seven main

planets. The lunar constellations (nakshatras) are mentioned generally,

some specifically. The Vedic Gods have many astronomical and temporal

correspondences. In later times the constellations were named according

to the Gods who ruled them, all of whom were Vedic Gods.


The Rig Veda contains many other suggestive mathematical and

astrological symbolisms that show a profound but hidden cosmic knowl¬

edge. As much of the language is symbolic, much remains hidden. “Four

are his horns, three are his feet, two are his heads and seven are his hands.

Bound triply the bull roars. Almighty God has entered into mortals.” (Rig

Veda IV.58.2) This suggests the later astronomical yuga era of

4,320,000,000 years, with the seven hands as the seven zeros.


The Vedic culture was based upon an elaborate ritual attuned to the

cycle of time, following the cycles of the day, month and year as revealed

by the movements of the Sun, Moon and planets. The ancients looked to

the heavens as their clock, meditated upon its influences, and so came to

discoyer the cosmic truth of who we are.



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Towards a New Vision of Astrology


(Vedic astrology is the astrology of India and the areas under its

cultural influence. It has been used by Hindus, Buddhists, Jains and Sikhs.

It was practiced in the whole of India and in what are now parts of Persia,

Afghanistan and Russian Central Asia. It still is used in Tibet, Sri Lanka

and Burma. It followed Hindu and Buddhist influence into Indochina and

Indonesia. Its influence spread to China and the Middle Eastjperhaps even

to ancient Babylonia and Egypt in very early times. If the astronomical

references in the Vedas are accurate it may be the original form of

astrology from which all the others emerged. It may best represent the

astrology of the earlier spiritual ages. Hie mythical ages of light, which

were said to have preceded even the ancient cultures we know of.


Vedic astrology is often called “Hindu astrology” from the culture

and religion that gave birth to it. Yet though the forms of Vedic astrology

have been influenced by Hindu culture and remain so, the basic system

transcends any cultural identification. It has been practiced in many lands

by many different peoples and has developed a greater variety of systems

than Western astrology has to date. Therefore, it is certainly useful and

adaptable in the West today, along with the many Yoga and meditation

systems that have come from India. However, we should note that much

of the higher aspects and spiritual knowledge of Hinduism, the Sanatana

Dharma or eternal religion, comes through it and can be adapted along

with it. This too share the universality of the Vedic approach.^nother

name fof Vedic astrology is “Jyotish,” which means literally “the science

of light.” This is its most accurate traditional name.




Vedic Science recognizes four legitimate aims or goals of human life:

Kama, Artha, Dharma and Moksha.


Kama means literally “desire” and refers to our need for emotional

and sensory happiness in life. As such, we could call it “enjoyment.” All

that we do in life should be enjoyable and not cause pain to ourselves or



Artha means “achievement of goals,” but relates more specifically to

the acquisition of valuable objects and so could be rendered as “wealth.”

Each of us should have the necessary articles of wealth to allow us to

function happily in life.


Dharma means “principle or law” and refers to the fulfillment of our

need for honor or recognition in life. We could call it “vocation,” as this

is how our culture interprets this need. Each of us needs to be acknowl¬

edged for what we can do so that we can contribute to society without

compromising who we really are.



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42 The Astrology of the Seers


Moksha means “liberation or freedom” and relates to our need for

spiritual growth, including transcendence of the three lower values. We

all must seek to go beyond who we are until we become one with all.


Vedic astrology recognizes the validity of all four aims of life and is

oriented to facilitate the human being in the attainment of each of them./.

Yet in Vedic Science the first three — enjoyment, wealth and career —

are made subordinate to the last; liberation. Liberation is the primary and

essential goal for all human beings, for all life. Without it the other goals

have no real meaning. The others are merely a support for it and have no

validity in themselves. They are useful as a means to an end but not as an

end in themselves. Once we understand this, we will not take advantage

of them but use them only insofar as they further spiritual growth.


As a foundation for the four aims of life, astrology addresses the need

of health, or freedom from disease. This is the basis for the four aims of

life, for without health, what else can be accomplished? Health is not just

physical, it is also mental. So^strology must consider both physical health

and psychological well-being as the means of approaching all the goals

of life. Hence, medical and psychological astrology are, after spiritual

astrology, its most important branches.)


These four aims can be seen as a pyramid with liberation at the top.

Each is meant to aid in the others. We need to be happy generally in order

to function at all. We need the resources to enable us to have leisure and

peace of mind. We need the acknowledgement or recognition of others in

order to gain these. Yet most of us are caught in the lower goals and do

not appreciate the higher goal. Often our pursuit of the higher remains a

pursuit of the lower in disguise. In the name of God we may still seek

pleasure, power or fame. Astrology is often made hostage to these lower

goals. For astrology to reclaim its spiritual integrity, it must recognize the

right orientation of the goals of life.



^MjdxHxruJLcjaL ( EJhju£JlA.










Astrology has existed all over the world and at all times. It was most

prevalent in ancient religious cultures like those of Egypt and Babylonia.

In the Europe and the Middle East these ritualistic cultures came to an end

and were replaced by medieval cultures of Christian and Islamic varieties.

These medieval cultures continued to use astrology, which they adapted

from the earlier cultures, but it became a secondary pursuit. The religion

of the One God would not admit the powers of the Gods.


However, the culture and religion of India maintained its continuity

from early ancient times. It continued to worship the Gods as well as to

seek the Divine Self or pure consciousness. It retained freedom in the

realm of spirituality and religion, even though it often denied it in the outer

life. There was no control of the culture by the forces of an exclusive

monotheism or by a church which denied both nature and the transcen¬

dent. Hence, it is not surprising that an older and perhaps more complete

form of astrology survived there. (The ritualistic calendar based upon the

stars, the worship of the planets as Gods or cosmic forces, and the general

culture of temple worship continues in India today as it did in Babylonia

and Egypt three thousand years ago) Modem Hindus still give prayers and

offerings to the planets today as did their counterparts in ancient Europe

and the Middle East.


Astrology, however, has undergone a kind of renaissance in the West

during the last hundred years — or one may be beginning. A new modem,

scientific, psychological approach has added much knowledge and broad¬

ened the vista of astrology from the shackles of the medieval mind. This

too is beginning in India, though it is not as far developed and will

probably not go as exclusively in this direction. Astrology has survived

the onslaught of the materialistic age and may even have benefited from

it by being forced into greater clarity and objectivity. Once the symbol of

the past, many now view it in futuristic light.


Astrology thus is a good point of dialogue and interchange between

East and West, the ancient and the modem. It links together the greatest

diversity of cultures in the most common perceptions and aspirations of








The Astrology of the Seers





Most of us are under the impression that there is only one zodiac: that

of the fixed stars or the constellations. We think that when an ephemeris

(an astrological table of planetary positions) mentions that a planet is

located in a particular sign — for example, Jupiter in Sagittarius — that

if we were to look up into the sky to the stars of the constellation

Sagittarius, we wouW see the planet located there. This, however, is

usually not the case, (The zodiac used by most Western astrologers today,

what is called “the TVopical zodiac,” is no longer based directly on the

stars; it does not correspond to observable positions.) Our astrological

Jupiter in Sagittarius would more likely be found astronomically among

the stars of Scorpio. It could even be found near Antares, the red first

magnitude star at the heart of the Scorpion, if it were around 8° Sagittarius.


The signs of the Tfopical zodiac, over the millenia, may come to

correspond to any of the constellations of the fixed stars. Today the

Tfopical sign of Aries corresponds to the fixed stars of early Pisces. Soon

it will correspond to Aquarius, with the beginning of the age of Aquarius

that we hear so much about. In 10,000 years or so, Tropical Aries will

correspond to the fixed stars of Libra, its opposite, until some 23,000 years

hence when it will once more correspond to the actual stars of Aries.


(This is because the signs of the Tropical zodiac are based upon the

equinoxes, not the fixed stars. The beginning of the Tropical zodiac, its

first degree of Aries, is always identical with the point of the vernal

equinox, the place of the Sun at the first day of spring, and not with any

specific group of stars. The orientation of the equinoxes to the fixed stars

changes over time according to the precession of the Earth on its axis.

This phenomenon, a changing of the tilt of the Earth, causes the point of

the Earth relative to the fixed stars to move backwards in the zodiac. Over

a period of around 25,000 years the point of Earth relative to the fixed

stars makes a full circuit of the zodiac.


The zodiac which corresponds to the actual constellations, or the fixed

stars, is called “the Sidereal zodiac.” Vedic astrology uses this, as does

Western Sidereal astrology which derives its orientation from the Indian



Around 2,000 years ago, when Western astrology was in its formative

stages, the two zodiacs Coincided. Since then, with the precession, the two

zodiacs have been slowly moving apart, around 50″ per year. Hence, the

Tropical zodiac shows the actual astronomical positions of some two

thousand years agofy


The Topical zodiac is based not upon the stars but on the orientation

of the Earth to the Sun. The TTopics of Cancer and Capricorn denote the



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Astrology East and West 45


places of the Sun at the summer and winter solstices. The TVopical zodiac

begins with the Sun at the vernal equinox. This it designates as the

beginning of the sign Aries. Its position at the summer solstice becomes

the first degree of Cancer; at the autumnal equinox, the first degree of

Libra; and at the winter solstice, the first degree of Capricorn. The seasons

mark the cardinal points of the TVopical zodiac; yet as the precession

continues, the fixed stars marking these seasonal points are slowly and

inevitably changing.


The TVopical zodiac remains identical with these seasonal points; it

does not consider the precession. Indeed, many who have used it have not

even known of the precession. The Sidereal zodiac, on the other hand,

calculates the precession into its positions. Its signs are always identical

with the fixed stars. (The ancient Hindus maintained knowledge of the

precession throughout the course of human history, something no other

culture was able to do^In the Vedic system the sign Aries, for example,

is always equal to a thirty degree section of the fixed stars in which are

located the stars of the constellation of Aries.


Today, however, TVopical astrologers realize that their signs no longer

correspond to the fixed stars. They rest their validity upon other factors.

Some say their validity depends upon the seasons; others say it is a

temporal rather than a spatial symbolism, with the signs more as a division

of time than a division of space. This, they hold corresponds to the

difference between the static, eternal or space-oriented view of oriental

and ancient cultures, and the time and progress-oriented view of the West

and modem times.


This is not to say that Tropical astrology does not consider the

precession. It does so relative to world-ages, as its recognition of the age

of Aquarius with the processional movement of the vernal equinox back

into the fixed stars of Aquarius. TVopical astrology does recognize the

Sidereal zodiac and considers it to be of value; but for longer collective

time periods, not for the life period of the individual.


Vedic astrology, on the other hand, does consider the position of the

planets relative to the points of the equinoxes and solstices. Yet this is used

as one of several points for determining planetary strengths and

weaknesses, not as a major factor in interpretation.


We see, therefore, that two different methods of determining the signs

of the zodiac exist. Each is based on a different kind of calculation. Neither

is necessarily wrong. Both are using different measurements, though they

employ the same language to speak of them. The signs of the TVopical

zodiac are not really star signs, though they follow the analogy of the

twelve constellations or star groups. They measure the heavens according

to the Sun-Earth relationship, not that between the solar system and the



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46 The Astrology of the Seers


fixed stars. The signs of the Sidereal zodiac, however, are identical with

those of the fixed stars (or, more properly, of a thirty degree section of the

sky in which they are located). There are also a few people today who try

to relate the signs to the actual stars only, rather than to a thirty degree

division in which they are located. For example, they would see Aries as

only equivalent to the stars of that small constellation, not to the greater

band around it. Vedic astrology does not agree with this. It sees in the

twelvefold division of the zodiac a harmonic division of the light coming

from the center of the galaxy. It is this harmonic division that is most

important, and not the individual stars within that division, though these

have their significance as well.




As two different zodiacal systems are used, a controversy naturally

arises between them. Some astrologers may consider one to be the true

zodiac, the other to be in error. Some may consider both to be valid but

to different degrees. Some may try to use both together. If we are unbiased,

( I believe that we can find examples of accurate astrological readings using

either system, and examples of bad readings as well. This may depend

more upon practitioner than system.}


Some say that the TVopical system is for Westerners, since it has

developed here, and that the Sidereal system is for Easterners, as it has

prevailed in the East. Yet Sidereal astrology can give good and accurate

readings even for Westerners who believe in the TVopical system, and

TVopical astrology can make sense of the charts of Easterners. Moreover,

we see this barrier between East and West breaking down everywhere.

Easterners can be as materialistic or scientific as Westerners, and West¬

erners can be as spiritual or religious as Easterners. We are all human

beings with the same basic nature in life, and we cannot make the influence

of the stars dependent upon geographical influences.


When a TVopical astrologer says that the Sun is in Aquarius, he does

not mean that the Sun is in the fixed stars of the constellation Aquarius.

He usually knows that it is probably in the fixed stars of Capricorn. He

means that it is in the eleventh of a twelvefold division of the zodiac based

upon the position of the Sun at the vernal equinox. Similarly, when a

Sidereal astrologer says that the Sun is in Capricorn, he means the fixed

stars, not the TVopical division, which he knows is probably Aquarius.

Though both astrologers use the same terms, they refer them to different

portions of the sky based upon two different ways of dividing the heavens.


As Vedic astrology is sidereal, this means that the signs will change

in the Vedic chart from what we find in the more common TVopical chart.

A Taurus Sun sign person may find their Sun in Aries in the Vedic system.



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Astrology East and West


This shift of positions naturally causes some consternation, particularly

for those of us who are familiar with or pleased with our chart in the

TVopical system. An Aquarius Sun sign person may not be happy to

become Capricorn in the Vedic system (even though there is some

difference in the interpretation of the meanings of these signs). On the

other hand, a Capricorn Sun in thE Western system may feel happier as a

Sagittarius Sun in the Eastern. (We should mention in passing that the

Vedic system does not make such a big thing of Sun signs; it considers

the Ascendant and the Moon to be more important). Hence, it is crucial

that we understand the two zodiacs and their differences so that we don’t

confuse one system with the other or try to judge one according to the

standards of the other, in which terms neither is likely to look good.


The Sidereal zodiac is probably the original zodiac historically, as it

is the observable zodiac. The TVopical, which is an abstract zodiac, must

have derived from it, as all abstractions are usually based on underlying

observable things.


The zodiac was invented long before the time when the vernal

equinox was in Aries. It must have originally been based upon direct

observation of the stars. When the Egyptians and the Babylonians spoke

of the sign Taurus, they must have been referring to the fixed stars; yet in

their time Taurus marked the vemal equinox, not Aries. It is hard to

imagine that in 2000 B.C. when the Sun was in the stars of Taurus, the

ancients would have located it in the TVopical sign of Aries (which would

have been the case if they used the TVopical zodiac). An abstract or

symbolic zodiac, as the TVopical is, would not have made sense in cultures

that marked their calendar on observable planetary positions.


If astrology came originally from India, then the Sidereal zodiac

would definitely come first, since its astrology has remained Sidereal

throughout its long history. Ancient cultures like India, which maintained

the continuity of their civilizations over thousands of years, would quite

naturally have to reckon with the precession of the zodiac. As their

calendar was based upon astronomical sightings, like that of the Moon in

a certain constellation on a certain date, within a thousand years the

calendar would be off two weeks; in two thousand years, a month. It was

only when these ancient cultures declined and fell that the knowledge of

precession with their calendar was lost. It is not surprising that we find

many such calendar shifts in the ancient Vedic texts of India.


Western civilizations, however, did not have these ancient roots. They

changed too quickly for such shifts of stellar positions to be noted.

Knowledge of the precession was lost altogether in the dark ages.


The advantage of the Sidereal zodiac, therefore, is that it is probably

the original zodiac astronomically and historically. The complaint of



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48 The Astrology of the Seers


many astronomers that astrology cannot be valid as its signs no longer

correspond to the stars cannot be lodged against Sidereal astrology.

Whether the TVopical zodiac is an improvement on this original zodiac of

the fixed stars, an alternative system, or a deviation from it, is another

question. Tiopical astrology can be accurate; however, Vedic astrology

considers the Sidereal zodiac to be more important. The advantage of the

Tiopical zodiac, of course, is that it is the commonly known one, the

astrological language of our culture. Whether it will be the primary system

for the global astrology that will emerge in the New Age remains to be

seen. By the accounts of psychics like Edgar Cayce, who also used a

sidereal system, the Sidereal model will prevail in time.


Vedic astrology has existed for over many thousands of years. A

number of changes of equinoctial positions similar to our age of Aquarius

and similar shifts in the calendar have been recorded in it. The Vedic

system and its zodiac are based upon a continuity of culture that goes back

to the age of the Gods when human beings still had communication with

the intelligence of the cosmos. It may, therefore, provide us with the key

to that working of that cosmic intelligence.




Western astrology orients the zodiac to the point of the vernal equi¬

nox. This it marks as the beginning of the sign Aries, as we have indicated.

On the other hand, Vedic astrology, according to my interpretation, orients

the zodiac to the galactic center, to the central galactic Sun, whose

influence comes to us through the fixed stars of the constellation

Sagittarius. The galactic center is called “Brahma,” the creative force, or

“Vishnunabhi,” the navel of Vishnu. From the galactic Sun emanates the

light which determines life and intelligence on Earth and which directs

the play of the seven rays of creation and the distribution of karma. It is

the central point for determining the meaning of the signs of the zodiac,

which reflect the twelvefold division of its light relative to our solar



In terms of the Sidereal zodiac, the galactic center is located in early

Sagittarius. In the Vedic system it is found in the lunar constellation

(nakshatra) called “Mula,” meaning “the root or source.” Mula can thus

be seen as the first of the series of the lunar constellations and marks the

first 13° 20′ of Sagittarius, in the middle of which is located the galactic

center. The last in the series of lunar constellations is called “Jyeshta,”

meaning “the eldest.” It covers the end of Scorpio. This shows that the

ancients knew of the galactic center and named their constellations

according to that knowledge, with it marking the beginning of the se¬




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Astrology East and West 49


We should note that the system of 27 lunar constellations is used in

India, often more commonly than the 12 signs. This is because according

to it the Moon resides in one constellation per day. It makes for easier

observation than the sign system in which the Moon resides in each sign

for two and one-half days. If one knows the lunar constellation where the

Moon resides on one day of the month, one can easily figure out where it

will be for the rest of the month. Such a system shows that Vedic astrology

was based on a firm ground of observation of the stars.


There are three main points of orientation for the Sidereal zodiac,

which form a triangle: 1) Aries, as cardinal or creative fire is the field in

which the cosmic light is projected; 2) Leo, as fixed fire, is the field in

which it is sustained; 3) Sagittarius, as mutable fire, is the field in which

it is completed or transformed.


This orientation is fixed according to the Sun’s relationship to the

galactic center. The galactic light comes through Jupiter and early

Sagittarius and triangulates itself through Aries and Leo (located in trines

or 120 degree angles from it).


The Sidereal zodiac maintains this consistent relationship with the

galactic center. The Tiopical zodiac is based upon a consistent Earth-Sun

relationship via the equinoxes. The Sidereal zodiac measures the relation¬

ship between the solar system and the great galactic Sun. It reflects the

influences which emanate from the center of the galaxy, as mediated and

transmitted by the planets of our solar system.


The energy of the galactic center is transmitted mainly by the planet

Jupiter (called “Guru,” the teacher, in the Vedic system) and by

Sagittarius, its positive sign. Jupiter is said to be the teacher of the Gods,

the cosmic powers of light. In this respect he is even the teacher of the

Sun who is the guide of the world. Jupiter represents and directs the light

of the galactic Sun into our solar system.


In this manner we can divide the zodiac into three groups of four



































The first division of the zodiac is directed by Mars, which through

Aries, cardinal fire, initiates the zodiacal emanation of energy. This is the

cardinal or creative quadrant of signs. It consists of Aries and Cancer, two

cardinal signs; Taurus, a fixed sign; and Gemini, a mutable.



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The Astrology of the Seers


The cardinal quadrant of signs is responsible for beginning move¬

ment, initiating activity, guiding and directing the manifestation, for

casting seed forces.


The second division of the zodiac is directed by the Sun, which

through Leo, fixed fire, stabilizes the zodiacal emanation of energy. This

is the fixed quadrant of signs. It consists of two fixed signs, Leo and

Scorpio; one cardinal, Libra; and one mutable, Virgo.


The fixed quadrant of signs is responsible for sustaining movement,

stabilizing activity, and bringing energy into form. It provides continuity

to the forces in life.


The third division of the zodiac is directed by Jupiter, which through

Sagittarius, mutable fire, brings the zodiacal emanation of energy to

completion and fruition. This is the mutable quadrant of signs. It consists

of two mutable signs, Sagittarius and Pisces, one cardinal; Capricorn, and

one fixed; Aquarius.


The mutable quadrant of signs is responsible for completing move¬

ment, transforming energy, destabilizing form. It moves us away from

energy and form into the domain of thought.


All three divisions begin with a fire sign and end with a water sign of

the same quality. The first group has fire and water of a cardinal sign; the

second, of a fixed sign; and the third, of a mutable. These three groups of

signs represent the movements of creation, preservation, and destruction

according to the galactic force transmitted through our solar systfem.




In summary, we could say that TVopical astrology may best be called

“Solar astrology.” Its signs may be more accurately called “solar houses,”

or “equinoctial signs.” Its zodiac measures the Earth-Sun relationship but

has no direct correlation with the other fixed stars. As such, its concern is

with psychology, the personality and character-types, the solar side of our

life and character. Its signs show how the planets distribute the solar force,

but not how they distribute the energies of the stars and of the galaxy itself

— the secret light of intelligence.


Sidereal astrology can be called “Cosmic astrology.” Its signs are the

stellar constellations. Its zodiac measures the relationship between our

solar system, the fixed stars, and the galaxy itself. As such, its concerns

cover a broad area. It possesses good predictive powers and, perhaps, a

better basis for a spiritual astrology. For spiritual astrology we must

consider the great galactic center and the position of the signs relative to


il i


Both systems can be integrated. We see that both astrologies employ

a system of houses. These are based upon the daily rotation of the Earth



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Astrology East and West


on its axis. The Tiopical zodiac also reflects the yearly rotation of the Earth

around the Sun. The Sidereal zodiac adds to this the millennial rotation

of the solar system through the precessional cycle. In this way, one could

measure all three of these factors and thereby integrate Eastern and

Western astrology. However, this becomes complex and cumbersome in

actual prediction.


On the other hand, both systems can also remain as alternatives, just

as different healing systems exist. It could be argued that maintaining the

differences between the two systems is good and allows for a broader

development of astrological knowledge.


Even if one system is ultimately found to be superior to the other,

aspects of one may still be helpful to add to the other. Many Vedic

astrologers add Uranus, Neptune and Pluto to their system of interpreta¬

tion. The greater psychological sophistication and intellectual clarity of

Western astrology may be helpful to add to the Vedic system also.


Aspects of Vedic astrology, like its use of gems as remedial measures,

can be used in terms of Western Tropical astrology, which generally lacks

many methods for harmonizing planetary influences. Harmonic charts,

which are becoming popular in Western Tropical astrology today (like the

dwads), come originally from the Vedic system. Hence aspects of the

Vedic system may be useful to TVopical astrologers as well.




f The difference between the TVopical and Sidereal zodiacs is called the

“Ayanamsha.^ It is a term now used by Western astrologers as well. In

Sanskrit, “ayana” means solstice and “amsha” means portion. It refers to

the difference from the current point of the vernal equinox among the

fixed stars to that of the beginning of the constellation Aries.


The main controversy among Sidereal astrologers is regarding the

exact extent of the location of the Ayanamsha. Some Western astrologers

consider that the vernal equinox is already in Aquarius; this would be an

Ayanamsha of over thirty degrees. Such a view is hard to validate

astronomically, as the equinox is now still in early Pisces and far from the

actual stars of Aquarius.


Western Sidereal astrologers place the Ayanamsha around 24° 02′ as

of 1950. Most Vedic astrologers place it between 21° 40′ and 23° 10’ for

that era. The latter, called the “Lahiri” Ayanamsha, is now standard by

the government of India but still not accepted by everyone. While it is

easy to determine the exact point in the heavens to which the vernal

equinox corresponds today, it is hard to measure what should actually be

the first point of the constellation of Aries. The identity of the Vedic star



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The Astrology of the Seers



Revati, said to mark this position, is a matter of dispute; nor is it easy to

determine the point in time in which the vernal equinox was there.


Ayanamsha For 1950 ‘


23° 10′ Lahiri (govt, of India)


21° 42′ B.V. Raman


21° 46′ Sri Yukteswar


22° 03′ J.N. Bhasin


24° 02′ Fagan-Bradley (American Sidereal Astrology)


Rate of Movement of Ayanamsha


The rate of movement of the precession per year is also a matter of

some difference of opinion and appears to vary slightly over time. Hence

the date of coincidence for the two zodiacs is calculated differently. Vedic

astrologers start their calculations from 200-550 A.D. as the point of the

coincidence of the two zodiacs. Some Western astrologers want to use the

birth of Christ for this purpose.


48″ Lahiri


50.3″ Raman


54″ Sri Yukteswar


Personally, I prefer the system of Sri Yukteswar (better known as the

guru of Paramaharisa Yogananda) from his book. The Holy Science, as he

was both an astrologer and a Self-realized soul. He begins the cycle with

499 A.D. and makes it a 24,000 year cycle, according to the Vedic theory

of the four yugas. B.V. Raman’s calculations are close to his, and J.N.

Bhasin’s are not far either. Astronomy places the cycle at 25,800 years

(and a rate of movement about 50.3″) but admits fluctuations that make

the period a matter of speculation.


One can choose the Ayanamsha one finds best. The rationales of the

different systems can be studied on their own. For ordinary planetary

positions it seldom makes a difference. It is mainly in terms of harmonic

charts and planetary periods that it can become significant. Only time will

tell which is right, and each group has its reasons for the validity of its

calculations, which there is not the space to examine here. As with all

things in life, there are a number of ways of looking at them. In the end

it is the practice rather than the theory that reveals the truth.


A modern TVopical ephemeris may give the Western Sidereal

Ayanamsha by the month, which we can then subtract from all planetary

positions. An ephemeris with the positions of the planets according to the



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Astrology East and West


Lahiri or Raman Ayanamshas can be purchased from India. Options for

calculating the standard Ayanamshas, or for adding one’s own, can be

found on most Vedic astrology computer programs. Extensive Vedic or

Hindu astrology programs are now available through astrological com¬

puter services today, and they are likely to become common for most

astrologers to have at least for reference. Vedic astrology has made it in

the West, at least on computer! Now, hopefully, we can give some sense

to those apparently strange calculations.


Ayanamsha Table 1900-1990









January 1, 1900


22° 27′ 59″


21° 00’54”


January 1, 1910


22° 35′ 51″


21° 09’54”


January 1, 1920


22° 44′ 43″


21° 18′ 54″


January 1, 1930


22° 52′ 40″


21° 27′ 54″


January 1, 1940


23° 01’21”


21° 36′ 54″


January 1,1950


23° 09′ 34″


21° 45’54”


January 1, 1960


23° 17′ 54″


21° 54′ 54″


January 1, 1970


23° 26’21”


22° 03′ 54″


January 1, 1980


23° 34′ 31″


22° 12′ 54″


January 1, 1990


23° 42′ 56″


22° 21’54”



This simple table is for general reference. For intermediate years the

difference can be averaged according to the yearly rate. For all practical

purposes it can be corrected to the nearest minute. As the rates are about

9 minutes for ten years, one can add .9’ per year.




The calculation of the Vedic chart can be done according to the same

method as the calculation of the Western Tfopical chart, only the Ayanam¬

sha is subtracted from all planetary and sign positions. Thus^any typical

Western chart can be turned into a Vedic chart simply through subtracting

the AyanamshajjFor this reason we will not go into how to calculate charts;

this can be found in many common Western astrology books which can

be examined for reference. There is a special Indian way of calculating

charts, but it is very complicated, for example, it depends upon the time

of dawn, and so is not necessary to learn.


Planetary aspects from the Western chart, however, will not be

applicable. In addition, the house cusps in the Western chart will mark the

middle rather than the beginning of the house in the Vedic system. These

issues will be discussed in their appropriate sections.



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54 The Astrology of the Seers


One should calculate the Western chart and transpose it into the

Eastern by subtracting the appropriate Ayanamsha. One can use a Vedic

astrology computer program or send away to an astrological service for a

Vedic chart according to the Ayanamsha preferred. Vedic astrology has

many more calculations in its system than the Western system; hence, a

computer program is almost essential for its practice. As in all astrological

calculations, one should make sure of the accuracy of the birth data.


Sample Birth Chart

Rashi Chakra


Below we show the south Indian style (the north Indian style uses a

diamond pattern). The south Indian chart is often preferable. This is

because in Vedic astrology we read houses not only from the Ascendant

but also from the Moon and other planets. These can be seen easily on the

southern chart but not on the northern chart. In it, the upper center star

(★) marks the constellation Aries and the rest of the signs follow in

clockwise order around it. The exact degree positions of the planets and

houses are usually listed separately, though for a simple reading they are

not necessary. Our example is the cha rt of Mahatma Gandhi


Notice that this structure puts much more emphasis on the signs. The

usual Western circular chart emphasizes more the aspects between the


















n —













j> _
















9 9


A sc







^7#it/<rZtra.Zc.a/ ( EJhju£JlA.













Who knows now and who can declare which are

the paths that lead to the Gods. Only their lower

habitations are visible, who dwell in regions of supreme



– Rig Veda III. 54.5.


According to the seers and yogis, life on Earth is under the rule of

vast cosmic forces that originate from the stars. All that happens locally

on our planet and in our personal lives is the result of tremendous forces

coming from the distant regions of the universe. These are not just distant

regions of the physical world as modem science has discovered them, but

also from distant recesses of the cosmic mind, the mysterious origin of

things wherein the underlying laws and forces of creation arise. These

forces determine the nature of the time in which we live. Usually we are

so involved in the transient and outer events of our personal and social

lives that we miss these great powers altogether. Like fish, we fail to see

the ocean.


Just as there are seasons in the year, just as there are stages of life

from youth and old age, so, too, we are individually and collectively under

the rule of various time cycles. Each person, each nation, each religion,

each humanity has such a cycle of its own, as does the planet itself. We

are all in different stages in the processes of birth, growth, decay, and

death, not just in our bodies but also in our minds and souls. Yet this is

not just a mechanical round that goes nowhere; there is behind the cycle

of time an ongoing evolution of consciousness. Just as a tree goes through

cycles of growth and retreat in a year but continues to grow year after

year, so do all things have an inner growth process in which the cosmic

energy and consciousness continues to develop, life after life.




( The main time cycle governing the human race, the seasons of

humanity, appears to be the precessional cycle. We could consider this

period of about 25,000 years to be one year in the life of humanity. This,



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56 The Astrology of the Seers


according to some Vedic astrologers, reflects the period of revolution of

the Sun around a dark companion. According to them, the Sun is a double

star, but its companion appears to be a dark dwarf star possessing no real

luminosity of its own. Even modem astronomers have begun to suspect

the existence of such a star and have postulated its existence to explain

irregularities in the orbits of Neptune and Pluto, which suggest the

gravitational influence of a more distant heavenly body within the solar

system. ‘


Besides the light from our own Sun, we also receive light from the

center of the galaxy, the galactic Sun. Much of the light of this greater

Sun, however, is not in visible frequencies. Some astronomers have

suspected a central galactic light ruling the galaxy, like that of a quasar

whose light may be obscured by dust or nebula in the region of the galactic

center. According to Vedic astrology, the light from this galactic source

has a special influence upon life on Earth: it nourishes and sustains

intelligence in human beings. This is not materialistic intellect but true

intelligence — the capacity to perceive the real or Divine spirit in things

and act according to the Divine Will.


When the Sun is on the side of its orbit wherein its dark companion

comes between it and the galactic center, the reception of that cosmic light

appears to be greatly reduced. At such times there is a dark or materialistic

age on Earth. When the Sun is on the opposite side of its orbit and has an

open reception to the light of the galactic Sun, then there is a spiritual or

Golden Age on Earth. Humanity then acts in harmony with cosmic

intelligence and with the Gods or Divine powers who are its functionaries

and emissaries. The Sun’s dark companion thus appears to possess a

negative magnetic field which obstructs the cosmic light of the galactic

center from reaching us on Earth. Thereby it creates certain cycles of

advance and decline in human civilization.


Modem astronomy estimates this cycle at around 25,900 years. The

rate of yearly precession does not appear fixed, so this duration is only

approximate. Manu, the great Vedic lawgiver for the human race in the

Golden Age, in his teaching Manu Samhita ( 1.68-71, also see The Holy

Science, Sri Yukteswar, pg. 11) places this cycle at 24,000 (2×12,000 or

100×240) years. Other Vedic astrologers have placed it at 25,920 years

(108×240; 108 being the occult or mystic form of the number 100). While

the exact details are not known, the general effect of the cycle is certain.


Ancient astrology places humanity under the legendary four ages —

the Golden, Silver, Bronze and Iron Ages. We find this idea among the

Greeks as well as the Hindus, but the time period involved is not given.

In Sanskrit these are called the “Yugas” or “world-ages” of Satya (which

means “truth,” also called the fourth age), TVeta (which means “the third”),



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The World Ages or the Cycles of the Yugas 57


Dwapara (the “second”) and Kali (the “first”). Manu fixed their duration

at, respectively, 4000, 3000, 2000 and 1000 years, plus a transitional

period of Vio of their respective length both before and after. This makes

a total of 4800 years for the Golden Age, 3600 for the Silver Age, 2400

for the Bronze Age and 1200 for the Iron Age years. The total for all four

ages is 12,000 years. Two cycles of the four ages make up the 24,000 year

precessional cycle.


Each precessional cycle is thereby divided into two halves: an “as¬

cending” half, in which the Sun is moving towards the point on its orbit

closest to the galactic center, and a “descending” half, when it is moving

to the point on its orbit farthest from the galactic center. In the ascending

half we move from the Iron to the Bronze, Silver and Golden Ages; in the

descending half we move from the Golden Age to the Silver, Bronze and

Iron Ages. This creates a cycle of ascending Iron, Bronze, Silver and

Golden Ages, then descending Golden, Silver, Bronze and Iron. In this

system we do not move directly from the dark age to the Golden Age, as

some other interpretations indicate, but must pass through all the interme¬

diate ages.


The level of true intelligence on Earth is said to diminish one quarter

for each world-age. At the high point of the Golden Age it is 100%. At

the low point of the Iron Age it is 25%. In the Bronze it is 50% and the

Silver, 75%. This is symbolized by the Bull of the dharma or truth who

loses one leg during each of the Yugas-


According to some Vedic astrologers, the point of the Sun’s orbit

farthest from the galactic center occurred around 500 A.D. This is when

the point of the vernal equinox was at the first degree point of the

constellation Aries. This is the point of greatest darkness on Earth, since

which time there has been a gradual increasing of the light. Variant views

place this date sometime between 200-550 A.D. as it is the same issue as

that of the Ayanamsha. It should be noted that this is a later date than that

thought of by Western astrologers, who would place the vernal equinox

at the beginning of Aries around the time of Christ.


Hence, while many Western astrologers are putting us in the Age of

Aquarius today, Vedic astrologers would place it up to 500 years in the

future (though by the measurements given here some of them do agree

we are in a different world-age this century).



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The historical dates that correspond to the four Vedic world-ages (as

according to the information given by Sri Yukteswar in his book The Holy

Science, pgs. 12-13) are as follows:





11,501 B.C. — 6701 B.C. GOLDEN


6701 B.C. — 3101 B.C. SILVER


3101 B.C. — 701 B.C. BRONZE


701 B.C. — 499 A.D. IRON





7699 A.D. — 12,499 A.D.


4099 A.D. — 7699 A.D.


1699 A.D. — 4099 A.D.— r —

499 A.D. — 1699 A.D.



Considering the transitional periods, there is an intermediate age

between the Iron and Bronze Ages at 1599-1899 A.D. By this we see that

we are in the ascending Bronze Age (Dwapara Yuga). This is the New

Age we have just entered into, evidenced by the great advances in science

and technology. It is no longer the dark Iron Age, as some continue to

think; yet it is far from the Golden Age as well. Moreover, it is in its early

stages and has not presented its complete form at this time. This may not

occur fora few centuries, when the vernal equinox actually will enter into

Aquarius. Until then, some difficulties in moving into this new era will

occur, indicated by wars, pollution, famine and possible cataclysms.


Again, this system is approximate and may have to be modified but

its general features are quite useful in helping us understand the develop¬

ment of human history.





According to the more commonly known view of Vedic and Hindu,

astrology humanity is said to be in a Kali Yuga, a dark or Iron Age of

432,000 years. This is said to have begun at 3102 B.C. We should note,

however, that this view is a speculation of medieval thinkers and has a

number of problems in it, not to mention how pessimistic it appears! Even

from the standpoint of Vedic and Puranic historical records it is question¬

able. Ancient texts mention many kings and sages not just of the preceding

Bronze or Dwapara Age, but also of the Golden and Silver Ages (Satya

and Treta Yugas). If this longer Yuga cycle is the one referred to, such

people would have to have lived hundreds of thousands if not millions of

years ago!


For example, the avatar Rama is a well known figure of Treta Yuga,

the Silver Age. He is placed in the Puranic list of kings some 35

generations before Krishna. Yet if the Kali Yuga of 432,000 years began

at 3100 B.C., Rama would have to have lived at least 868,000 years before

that to be in the TVeta Yuga of this longer cycle. According to the

precessional view of the Yugas by Sri Yukteswar, to be in the Treta Yuga,



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The World Ages or the Cycles of the Yugas 59


Rama would have to have lived somewhere between 6700-3100 B.C.,

which is much more likely.


However, this issue is complicated because different cycles, shorter

and longer, exist. Besides the 24,000 year precessional cycle, there are

other longer cycles of hundreds of thousands and millions of years. This

is just in our usual lives, where we have such cycles within cycles as the

day, the month and the year.


From the standpoint of such a greater cycle, we may indeed be in a

Kali Yuga or Iron Age phase, perhaps one of 432,000 years (though I am

not certain that this is its duration). Within that greater cycle of Kali Yuga,

however, we do appear to be in a lesser cycle Bronze Age phase of 2400

years or so.


I see humanity to be in a greater dark age phase, because even in the

Golden and Silver Ages of the lesser cycle as evidenced in the Vedas, the

great majority of human beings appear to remain on a materialistic or vital

plane level, concerned mainly with the ordinary goals of family, wealth

and personal happiness. Only the higher portion of humanity, the cultural

elite of a few percent, appears to experience the full benefits of the ages

of light. This is the same as today when the majority of human beings live

on the same emotional level as before, and only a few really understand

the secrets of science and technology, though all benefit from them.


This greater Iron Age, however, may not have started in 3102 B.C. We

may not have enough information yet to know when exactly it began or

how far into it we are.


The confusion of the lesser and greater cycles has led to some errors

in the occult view of history. H.R Blavatsky and many of those in her line

of approach also did this, as they based their views on the same Hindu

texts that used the longer cycle and did not understand the precessional

cycle. This caused her to make the ages of ancient civilizations and earlier

humanities many times longer than what they probably really were. On

the other hand, modem historians, with their lack of sensitivity to spiritual

and occult knowledge, make the ancient cultures many times shorter than

they were. The truth appears to be that ancient civilizations like India go

back at least ten thousand years.




A culture cannot apprehend the existence of any culture higher than

itself in the cycle of world-ages. Our history only really goes back to the

cultures of the second or Bronze Age that began around 3100 B.C., like

those of ancient Egypt, Babylonia and Assyria, which were in proximity

to our Greek cultural matrix. Actually such cultures were typical of the

entire world at that time. Earlier cultures of the third and fourth (Silver



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60 The Astrology of the Seers


and Golden) Ages existed as well. These we cannot find because we do

not understand the level on which they existed. While highly spiritual,

they were not so advanced technologically. Cultures of the previous cycle

of world-ages before 12,000 B.C. we are not aware of at all. Ttaces of them

were largely eliminated by the Ice Age and the flood which followed its



Such cycles of human cultures have gone on before. It is not possible

to say how many but civilizations such as we know of have been in

existence for many tens of thousands of years, and probably for at least

two hundred thousand years. Nor is there any end to such cycles in sight.

By some accounts it may take up to a million years of evolution for the

average soul to pass through the human domain. In this regard the human

race may be quite young, even at an age of several hundred thousand years.

Technology, particularly in the form we have it today with all of its

pollution, appears as a rare and transient phase of human culture. It cannot

exist very long — at most a century or two — without destroying the

planet. If it existed in previous humanities, as it well may have, it would

have been passed through quickly and the damage it caused may have

been cleaned up (which is why we don’t find remains of it). We are going

to have to move to a cleaner and more natural form of technology, like

solar, in order to survive in the long run.


The majority of human cultures have always been religious and

spiritual rather than materialistic in nature. All ancient and medieval

cultures were of a religious bent, and those of the orient have remained

largely so into the modem age. Technology, in its gross invasive form that

disrupts the natural environment, may not characterize human culture, but

rather may be a temporary deviation from true human culture which is

that of the spirit.


Each precessiona! cycle marks a different age of humanity. Our

present world-age began with the end of the Ice Age over ten thousand

years ago. Its early beginnings, the Golden and Silver Ages, are recorded

in the hymns of the Rig Veda, the oldest scripture of India. TVaces of this

teaching are found in mythology all over the world and in the ancient

world-wide solar religion. What archaeologists see as the beginning of

agriculture and civilization in early ancient times was probably merely a

shifting of culture brought on by many geological and climatic changes

relative to the new age.


According to the Vedic view and the testimony of the ancients, the

Earth goes through major changes of geography and climate. For example,

a mere ten thousand years ago Chicago was under a permanent mass of

ice, as was the whole Great Lakes region and much of the northern

hemisphere. Such global renovations are experienced by human beings



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The World Ages or the Cycles of the Yugas 61


as cataclysms such as earthquakes and floods. Many such dramatic

changes are recorded in books like the Bible or the Vedas. While they are

often dismissed as superstition, evidences of great earthquakes and floods

can be found in the ancient world. Recent archaeological work in India

has found that the coast of western India sunk up to 200 feet around 1500

B.C. Many important ancient rivers have long since gone dry, though we

can trace their dry river banks through aerial photographs, like the Vedic

Saraswati that used to flow five miles wide through what is now the desert

of Rajasthan.


Such global cataclysms usually correspond with changes of world-

ages. Because of these changes, traces of earlier civilizations may be

eradicated, which is another reason why we are unable to find them before

a certain point. Nature goes through constant changes and the Earth is

renovated periodically including clearing out the influences of previous



It is difficult for humanities of one world-age to see or appreciate”/

those of a previous world-age. Our present world-age humanity originated

with certain seed cultures in the Himalayas during the end of the Ice Age.

The previous world-age humanity was Atlantean. The existence of such

previous world-ages is only accepted by students of the occult, and what

they were is much in doubt, with many different opinions abounding.

Some of these are based on racial memories but they can be subjective or

confused. Yet the fact that such cultures existed long before our so-called j

beginnings of history is beyond doubt to those of deeper perception.




( The two halves of the processional cycle have their characteristic

differences of mentality. In the descending side the spiritual energy is

decreasing or retreating from a point of fullness, while in the ascending

side it is increasing and expanding from a point of deficiency.


It is difficult for cultures in the ascending half of the world-ages to

understand those in the descending half. Descending cultures, like those

of the orient, are traditional, conservative and authoritarian. They are

trying to preserve the light of truth from the past, the previous ages of

light. Most ancient cultures were of this order. Ancient Egypt was a typical

kind of descending culture. It became so enmeshed in its cult of the past,

which became a cult of death, that it eventually perished of its own inertia.


Ascending cultures, on the other hand, are non-traditional, liberal and

revolutionary. They are moving towards the light of truth in the future,

which has yet to be defined. Western culture is based upon Greco-Roman

influences, which don’t go back before 500 B.C. and did not entirely

surface until the Renaissance. Hence, it cannot understand cultures which



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62 1 The Astrology of the Seers



originated from earlier world Views. America today is a more limited type

of ascending culture since its origins only go back a few centuries. It is

basically an ascending Bronze Age or Dwapara Yuga culture. It is

characterized by a seeking of light and truth, but in a superficial way.


There is thus a natural misunderstanding or hostility between de¬

scending or traditional and ascending or non-traditional cultures, such as

we see in the world today. Descending cultures are based on a higher

spiritual truth, but it has often become so rigid, traditionalized, and

stereotyped that it may misrepresent what it originally meant, as with the

caste system in India. Ascending cultures are more open and creative,

have freedom of thought and inquiry, but often in an arbitrary way that

may be far from any real basis in tfuth. They appear immature, material¬



istic, and sensate oriented.


What is necessary is to combine both these cultural influences in a

positive way. The freedom and humanitarianism of the ascending mind

needs the balance of the reverence and spirituality of the descending mind.

As we go more forward in our cycle of development, we will be able to

see back further and make such an integration. This is one of the great

challenges of the world today, which can only be met with great effort.

The divisions of East and West, spiritual and material, ancient and modem



— which are so strong in our minds — show this problem.J





Within all these cycles there is an ongoing human evolution, a spiral

of growth. Even if humanity falls for a time, it will arise again with new

force. Though we have fatten spiritually /rom early ancient cultures, we

may have gained something materially and intellectually which should

ptoye to enhance our ascent back to those heights. Ultimately, humanity

is moving towards the point wherein we can transcend all external

influences and live in a perpetual Golden Age — wherein we will return

to our inner Self that stands above the influences of time. No one can say

when this great leap will occur. It is possible at any time; but so far it has

been quite rare for individuals to be able to transcend the influence of the

times in which they live. We cannot expect it soon for the majority. Some

of us can see the greater potentials of our world-age; fewer yet can see the

potentials of more advanced world-ages; still fewer can discover the

eternal which is our real home — but even one such soul becomes a

beacon for all hbmanity and shakes the foundation of the ignorance which

rules us.



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The World Ages or the Cycles of the Yugas




An important cosmic event is occurring now. The winter solstice is

now at a point in conjunction with the galactic center. There is some doubt

as to the exact location of this point. Again, I would place it at 06° 40’

Sagittarius sidereally or about 29° Sagittarius tropically. This would place

it, at present, one degree from an exact conjunction with the winter

solstice. The conjunction would be exact in 50- i00 years.


This should causes a slow harmonization of humanity with the Divine

will as transmitted from the galactic center. Much of the new spiritual

thinking and the potential cataclysmic changes on the planet may be from

this attunement process that insists we enter into a new ascending age of

light and cast off the shadows of the dark ages of strife and dissension.

Though some global shock and suffering must be endured, the outcome

can only be for the good. We should have faith in the Divine will behind

this process and not give into the fear and despair that the present state of

the world can evoke in us. Though we may not be quickly ushered into a

Golden Age or age of enlightenment, much positive growth will occur. A

shift in history as significant as any to date may be experienced, with a

movement from darkness to light such as our history as yet does not know.


By the accounts of ancient thinkers like Plato, the flood that destroyed

Atlantis (and probably ended the Ice Age) occurred about 9300 B.C. (9000

years before Plato). This appears to have been when the summer solstice

was in conjunction with the galactic center — a point completely opposite

to the one today. Hence L more reverence for the Divine and cosmic powers

would be a gooc^ thing for, our culture. We may be under cosmic laws,

which having violated, we may have to suffer for. It was not just super¬

stition that caused the ancients to tremble before God and beg his mercy;

it may have been such experiences of global retribution which we may

yet see.




Ancient and oriental astrology puts much weight on the pole star. It

holds that the north pole is the spiritual pole of the globe from which

higher influences come into the planet. However, the north pole star does

not remain the same through the processional cycle either. At the opposite

side of the processional cycle, the point of greatest light, the bright star

Vega (alpha Lyra), serves to mark the north pole.


Vega is part of a special constellation used in Vedic astrology called

“Abhijit,” or “complete victory.” It is said to be ruled by “Brahma” or the

cosmic creative power. It is the only one of the lunar constellations far

from the zodiac.



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The Astrology of the Seers



Vedic astrology shows a connection between our sun and the star

Vega. Vega may be a controlling star for our Sun, its guide, or perhaps our

Sun may revolve around it, or with it around some greater center. Vedic

astrology looks back to the time of some fifteen thousand years ago when

Vega was the north pole star. Apart from the galactic center, Vega may be

the other point of light which governs life and spiritual evolution on Earth,

which we should take note of. Krishna in the Bhagavad Gita states, “Of

the constellations, I am Abhijit.”



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“Dressed in red, with a red body, who

has four arms, the son of the Earth, whose

vehicle is a ram, who carries a trident,

spear and mace in his hands, with a coral

crest jewel on his head, making the gesture

that gives boons, may Divine Mars ever

grant us his grace. ”













^According to Vedic astrology, the planets are relay stations for the

reception and transmission of stellar energies^ We should not just view

them in a local light for what they may be doing within our solar system;

they are also bringing to us t)ie forces of the galaxy, of the universe itself.

Hence, we like to emphasize the following point:


The essence of astrology is in understanding the meaning of the

planets. The meaning of the signs, houses, aspects and other

astrological factors is determined by the planets which rule and

significate them. Astrology is nothing but the science of the

planets, as the forces of the stars are governed by and manifest

through them.


Each planet (and the concept of planet includes both the Sun and the

Moon) governs one portion of the cosmic creative ray, upholds its

vibration in the solar system. Therefore, it is necessary, as a basis for

astrological study, to have a firm grasp of the meaning of the planets, their

various indications and levels of correspondence. Astrological thinking

is largely planetary thinking but according to the planets as cosmic

significators, encompassing all domains of life and the evolution of



We are all different combinations and degrees of the energies of the

planets. Each of us is usually stamped by the rule of one planet as our

planetary type. Most of the action we do in life is according to the nature

of the planet which dominates us. Most of our relationships are according

to our planetary affinities. Therefore, once we have understood the

meaning of the planets, we can comprehend the whole basic field of

possibilities of human life.




In Vedic astrology, the seven major or visible planets are normally

listed in order of the days they rule: Sun, Moon, Mars, Mercury, Jupiter,

Venus, Saturn for Sunday, Monday, Tuesday, Wednesday, Thursday,

Friday, and Saturday.



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68 The Astrology of the Seers


This shows an interweaving of two sequences, which is the way the

planets normally distribute their energies. The inner planets (those be¬

tween the orbit of the Earth and the Sun) occur between the outer planets.








Each planet is given a certain number based upon this sequence:


  1. SUN 2. MOON 3. MARS






These numbers correspond to the energies of the planets. The Sun is

one, which is unity, the prime number from which all the others proceed;

it is the origin, the guide, the foundation. The Moon is two, which is

duality and is the basis for the workings of the mind and emotion; it is

relationship, balance and interchange. Mars is three, the number of will

and energy; it is power, penetration and decision. Mercury is four, the

number of order, balance and reason. Jupiter is five, the number of law

and intelligence in manifestation. Venus is six, the number of harmony,

beauty and relationship. Saturn is seven, the number of control, limit and

completion. Rahu is eight, the number of dispersion and new beginnings.

Ketu is nine, the number of realization and liberation.


Planetary energy begins with the Sun and follows this sequence to

Ketu at the end. Each planet represents a stage in the development and

distribution of that solar energy. Each planet can be understood through

the law of its respective number, which is usually common in the lives of

those ruled by that planet.’




Of the planets, the Sun and the Moon, as the two luminaries are most

important. Next in importance are Mars, Jupiter and Saturn as the major

planets beyond the orbit of the Earth. Then come Venus and Mercury as

the major planets within the orbit of the Earth and therefore always close

to the Sun.


The Lunar Nodes, north and south, called Rahu and Ketu, regarded

as shadowy or secondary planets, are of yet less importance. After them

in significance we can place the distant planets of Uranus, Neptune and

Pluto if we wish.



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The Planets: The Great Cosmic Significators 69




From great Nature, called Prakriti in Sanskrit, arise the three primal

qualities, or gunas, of Sattva, Rajas and Tamas.


Sattva is the higher quality and is of the nature of light, lightness,

clarity, harmony, balance and intelligence. It is the divine quality and

brings about the upward movement of the soul. It creates peace, love and

faith and brings the human being into the spiritual life.


Rajas is the intermediate quality and is of the nature of energy, action,

turbulence, distraction, disturbance, violence and passion. It is the de¬

monic (asuric) quality and keeps the soul in the middle worlds. It creates

aggression, competition, strife and pain and causes the human being to

seek worldly acquisition and achievement as the main goal in life.


Tamas is the lower quality and is of the nature of inertia, darkness,

dullness, obstruction, heaviness and lethargy: It is the animal quality that

keeps the soul bound in the lower and unconscious realms. It brings about

servitude, decay, domination and destruction and causes the human being

to become harmful, useless, unproductive and unintelligent.


# Each of these three qualities is necessary in nature. Tamas gives

stability, as in roles of the earth and the physical body. Rajas gives energy,

as in the atmosphere and the’vital body. Sattva gives light, as in the place

of heaven and the mind.


Rajas and Tamas, however, do not naturally belong to or function

rightly in the domain of the mind, which is the natural realm of Sattva.

Tamas becomes the ignorance and lack of attention which veils the mind.

Rajas fuels desire and fantasy that are projected through it. As astrology

measures the mental quality, or Sattva, of the person, Tamasic and Rajasic

energies become negative in the chart. All evolution spiritually is in

reducing Rajas and Tamas and increasing Sattva. When Sattva is pure, it

allows the perception of our true or Divine nature in which we go beyond

the outer world.


Prevalence of Sattvic planets in a chart shows ethical, religious and

spiritual qualities and the soul in its ascent. Prevalence of Rajasic planets

show worldly qualities and the soul in its state of attachment, seeking

acquisitions and achievements in the outer world. Prevalence of Tamasic

planets show lower qualities, destructive tendencies, and the soul in its

state of descent.


The planets are generally given the three qualities as follows:


SATTVA Sun, Moon and Jupiter.


RAIAS Mercury and Venus.


TAMAS Mars and Saturn (also Rahu and Ketu).



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70 The Astrology of the Seers


We can place Uranus, Neptune and Pluto into a pattern of Uranus —

Rajas, Neptune — Sattva, and Pluto — Tamas, though their influences

here are rather weak.


The planets also have secondary qualities. The Sun has some Rajas,

since it provides not only perception but energy. The Moon has some

Tamas or cloudiness to it. Mercury and Venus have some Sattva and can

enhance qualities of compassion and devotion respectively. Mars and

Ketu have some Rajas, as they give energy and power of will.


Uranus, Neptune and Pluto, like the lunar nodes Rahu and Ketu, are

usually overpowered by the nature of the planets they are associated with.

Even mutable or sensitive planets, like the Moon and Mercury, can take

on any quality according to influences and associations.


The above scheme is the natural status of the planets according to the

three qualities. Other factors like rulership of Sattvic Houses (1, 4, 5 8u>

9), Rajasic Houses (2,7,10,& 1 l)orTamasicHouses(3,6,8& 12)should

be examined. The nature of the signs in which the planets are located must

also be considered (see section). In this regard we cannot always put too

much weight on the qualities the planets generally represent.


/ Harmoniously placed and balanced planetary influences tend towards

Sattva. Conflicting planetary influences make for Rajas. Lack of commu¬

nication between planets makes for Tamas. Generally, preponderance of

spiritual factors in the chart makes for Sattvic type, preponderance of

egoistic factors creates Rajasic types, and lack of integration in a chart

tends towards the Tamasic.


For these reasons, the ultimate determination of the state of the three

gunas in the chart is a complex decision. It is part of the whole ascertain¬

ment of the mental and spiritual nature of the person. It may depend

somewhat on the nature of the soul, as more evolved souls will use the

higher aspects of their planetary energies, and less evolved souls will

gravitate towards the lower. Higher souls will relate more to their Sattvic

planets, intermediate to their Rajasic, and lower to their Tamasic influ¬

ences. For. this reason some astrologers refuse to make any spiritual

judgement of the person based upon the chart alone. All astrologers should

learn those factors which increase Sattva and encourage them in all their





From the three gunas in the sequence of cosmic evolution arise the

five elements. From Sattva comes ether. From Rajas comes air and fire.

From Tamas comes water and earth.


However, elements in harmony, balance or in their right place tend

owards Sattva; those in conflict move towards Rajas; and those discon-



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The Planets: The Great Cosmic Significators


nected fall towards Tamas. In this regard a chart with a lot of earth may

not be Tamasic. It may manifest the harmonious use of the earth element

or Sattvic earth qualities like devotion, loyalty, friendship and sensitivity

to the world of nature.


The traditional association of elements and planets in Vedic astrology

is as follows:


ETHER Jupiter WATER Moon and Venus


AIR Saturn and Rahu EARTH Mercury 1


FIRE Sun, Mars and Ketu


The Sun represents fire and indicates the fire element in general in

the chart. Yet as a dry planet, it contains some air as its secondary element.


The Moon represents water and indicates the water element in general

in the chart. Yet when weak in luminosity (close to the Sun), it tends to

become airy. When combust (within 15 degrees of the Sun), it can even

represent fire, because as a mutable planet it takes on the influence of the

planets with which it is associated.


* Mars represents fire and indicates more specifically the fire element

in the chart. Yet as a heavy planet it contains earth as its secondary element.


Mercury is said by many to represent the element of earth in the chart,

as it indicates basic earthly qualities of objective perception, commerce

and communication. As a fast moving planet it is sometimes said to

represent air, and by its subtle nature is said to represent ether. As a

changeable or mutable planet, it tends to take upon itself the influence of

the planets with which it is associated.


Jupiter, by its spiritual nature, is said to represent ether. Yet as a heavy

and liquid planet, it represents water. This is particularly true in those

systems that relate the planets to a four element system (excluding ether).

As an expansive planet, it is said by some to rule over air. This is not so

much the element it possesses as the one it controls.


Venus represents water and indicates more specifically the water

element in the chart, as Mars does fire. Yet as a light and somewhat mobile

planet, it contains a secondary nature as air.


Saturn, by its dry and nervous nature, is said to represent air. However,

according to its attributes as dark, heavy, gross and coarse it may be said

to rule over earth. Generally, when strong, it gives earthly qualities; when

weak or afflicted, it creates air.


Rahu (the north lunar node) is said to be like Saturn and is more

specifically airy, though like Saturn, it can give the dark side of earth

energy. Ketu (the south node) is said to be fiery like Mars, but secondarily

airy. As usual, we must judge their conditions by the planets which

influence them as they are shadowy planets.



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72 The Astrology of the Seers


Uranus has primarily an airy, changeable and disruptive nature.

Neptune has primarily a watery but very subtle, almost etheric nature.

Pluto, like Mars, has fire, but with secondary earth.


We see, therefore, that several different but related systems of the

elements can exist. This again is because the elemental nature of the

planets is not entirely fixed. It depends upon which of their attributes are

most pronounced in the chart according to different factors like location,

aspects and rulerships. Personally, I like to modify the traditional Hindu

system and make Saturn rule earth and Mercury rule air. We should always

remember that no absolute system of correspondences exists because all

aspects of nature are interdependent and mutually reflective. Hence, we

should use such systems for what they are worth but not over weight them.


These elements refer to the nature in general: physical, mental and

spiritual. None of them are necessarily good or bad. We can discriminate

higher or lower types among each of the elements. A higher earth type,

the Sattvic type, would be a caretaker of the Earth like an environmental¬

ist. A lower earth type, the tamasic type, would be a thief, for example.

But generally too much of the lower elements, like earth, and too strong

earthly planets, like Saturn, will bring out the lower qualities of the soul,

whereas a strong influence of the higher elements, like ether and air, as

well as the planet Jupiter, will raise the soul upwards.


However, harmony and balance between the elements is generally

better than too much of any. It is the synthesis of factors in astrology that

is the key. These individual planetary meanings are building blocks but

cannot be made the basis of judgment in themselves.




From these three primary qualities, or gunas, arise other secondary

qualities. From these come the primary actions or effects of the planets.

They are outlined below as redefined in English, listing first the attributes

and then the actions.


Major Planets


THE SUN Hot, radiant, light, dry, subtle, clear, sharp/active, guid¬

ing, expanding, penetrating, isolating, insensitive, de¬



THE MOON Cold, wet, heavy, mobile, fast, cloudy, soft, smooth/pas¬

sive, responsive, creative, relating, sensitive,




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The Planets: The Great Cosmic Significators








Hot, radiant, heavy, cloudy, sharp, coarse, mobile/ ac¬

tive, aggressive, penetrating, contracting, isolating,

insensitive, destructive




Neutral, light, subtle, mobile, fast, smooth, clear/muta¬

ble, responsive, relating, sensitive, expressive




Neutral, moist, heavy, static, clear, calm, slow/active,

expanding, creative, relating, guiding, sensitive




Cool, moist, light, smooth, soft, subtle, cloudy/passive,

responsive, relating, sensitive, creative, expressive




Cold, dark, dry, heavy, slow, rough, hard, static, gross,

dull, coarse/resisting, retarding, contracting, isolating,

insensitive, destructive -—


Lunar Nodes




Cold, dry, light, mobile, subtle, dark, cloudy/retrogradc,

expansive, destructive, isolating, insensitive,





Hot, dry, dark, light, sharp, mobile, fast/retrograde, iso¬

lating, contracting, destructive, penetrating, guiding, re¬



Distant Planets




Cold, dry, light, subtle, sharp, mobile, fast, active/inven¬

tive, disturbing, disintegrating, isolating, destructive, in¬





Cold, wet, light, subtle, cloudy, soft/passive, relating,

sensitive, diffusive, disintegrating




Hot, dry, heavy, sharp, hard, coarse, rough/active,

aggressive, penetrating, isolating, destructive,

insensitive, disturbing



This science of qualities, actions, and elements is common to all

branches of Vedic Science. It is its very basis as an objective ascertainment

of the nature of things; hence, we should learn to see these attributes in

the life around us. When, for example, we see a cold, dry and dark

situation, we should note that Saturn’s influence must be prevalent since

its attributes predominate. Therefore, the situation must be under a Satum-



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74 The Astrology of the Seers


ian influence, transit, or planetary period, or dominated by a Saturnian

personality. The planets merely represent qualities in nature. The lan¬

guage of astrology is just another form of the language of nature and her

basic energetic attributes. For this reason, good astrologers can intuit the

planetary influences in things by reading their attributes without even

having to examine an astrological chart.


It would take too much space to explain all these attributes in detail,

and how they function and interrelate. Please meditate upon these attri¬

butes and their planetary forms yourself. What follows are a few typical



Planets which are creative will further our projects in life; those which

are destructive in action will limit them. For example, creative planets will

be good for children and destructive planets will tend to deny them. On

the other hand, too many creative planets may get us too caught in the

outer affairs of life, while destructive planets may also remove us from

the lower aspects of life.


Planets which are sensitive will increase our openness to others; those

which are insensitive will cause us to focus more on our own individual

needs. Planets which are relating will connect us to things; those which

are isolating or separating will remove us from them.


These factors work on both the body and the mind. Hot planets will

make our body hot, and in excess will cause fever, infections or bleeding.

Cold planets will make our body cold, causing weak digestion, poor

circulation, pallor and chills. Heavy planets will cause us to put on weight.

Light planets will cause us to lose weight.


In the mind, cloudy planets will reduce perception whereas clear

planets will increase it. Slow planets will make our minds function slower,

and fast planets will increase its rate of activity. Again, no quality is

essentially good or bad, and too much of any quality can cause problems.




Each planet relates to various factors in ourselves and our lives. It

becomes an indicator or significator of certain things inwardly and out¬

wardly. The judgment on them depends upon how that planet is oriented

i in the chart. For example, the Sun is the significator of the father. If the

Sim is strong, the father will usually be strong, healthy and successful.


Naturally, each planet indicates many things. To be more specific,

other factors, like various houses and their rulers, must be brought into



THE SUN Father, ego, self, soul, individuality, rational mind,

honor, status







The Planets: The Great Cosmic Significators








Mother, emotions, personality, sociability, happiness,

home, popularity




Brothers, friends, enemies, enmity, injury, energy, logic,





Childhood, education, intellect, speech, commerce, voca¬

tion, adaptability




Husband (for woman), guru, dharma, principle, wealth,

fortune, grace, children, creativity, health




Wife (for man), beloved, love, art, conveyances, beauty,

comfort, charisma, charm




Death, longevity, old age, disease, loss, sorrow, prop¬

erty, fate, limitation, obstruction, detachment




Disease, psychic disturbances, collective trends, mass

disturbances, epidemics




Injury, enmity, death, negation, knowledge, liberation,

psychic or spiritual insight




Shock, disturbance, transformation, eccentricity, inven¬





Psychic sensitivity, imagination, illusion, charm




Will, domination, manipulation, catastrophes




Planets have long been classified as to whether their influence is

benefic or malefic. This has often been simplistically rendered as good

and bad, according to a moralistic concept of good and evil (often

depending upon what religion one follows). Thus it has given rise to a



stereotyped, judgmental or moralistic thinking, as if life were nothing but

a school of reward and punishment and that the stars had no higher purpose

then to administer justice to deviant mortals. Still, there is a truth behind

these concepts which remains useful and important.


Benefic planets generally increase, promote, further, expand or bring

to fruition the affairs of the planets, signs, and houses they influence.

Malefic planets generally decrease, obstruct, harm, limit or destroy the

affairs of the planets, signs and houses they influence.



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The Astrology of the Seers



In a very broad sense, one could say that malefic planets cause disease,

difficulties, delays, conflicts, separations, poverty and suffering. Benefic

planets promote health, ease, comfort, peace, harmony, abundance and

happiness. However, in actual prediction much greater precision is re¬

quired than this, and planetary influences combine in many ways.


Malefic planets can function in a positive way by negating negative

factors in the chart, such as disease or poverty. In fact, such instances of

^ negative influenc es canceling each other in the chart represent the greatest

-4 L°°d fortune . Not only is^ good fortune gained, but potential negative

side-effects are also neutralized. In t he same ^yay, benefir pl anets ran

fu nction negatively. T oo many benefic influences can render a person

weafc ancTself indulgent and make his or her life too easy, superficial and

without challenges.


In Vedic astrology, the nature of planets as benefic or malefic is not

entirely fixed. There are two different ways of judging this. The first is

^called their “natural status” — Jupiter as benefic, Saturn as malefic, and

. so on. This has been the main factor used in Western astrology, particularly

in the Middle Ages. There is in Vedic astrology a second factor called the

“temporal status.” This depends upon wh ich sign govern s the A scenda nt

in thegartioiriaf-chart. The nature of planets as positive or negative,

behefic or malefic, creative or destructive, varies with each Ascendant

according to which houses the planets are ruling.


For example, the ruler of the Ascendant, even if it is Saturn, becomes

benefic in its temporal status (as for a Capricorn Ascendant). Similarly,

rulers of negativ e house s (houses that indicate misfortune, disease, death

orotherduricuities in life, like the Sixth house) will become temporally

malefic, even if they happen to be Jupiter, which in natural status is the

best benefic. This will be discussed in detail in the section on the houses,

as it is one of the most important and unique principles of this system of



To determine the benefic or malefic nature of a planet, both its natural

and temporal statuses must be carefully considered. Moreover, planetary

nature changes with planetary association. Such influences are aspects

between planets and the nature of the signs and houses in which they are

located. Friendship and enmity between planets comes into consideration

here. A preponderance of malefic influences and aspects can neutralize a

benefic planet. ‘ .— –


Some astrologers have suggested that the terms benefic and malefic

be done away with, like those of good and evil. Such terms as expansive

and contractive planets may be preferable in many instances, as these

writers suggest, or planets which create or resolve difficulties. Yet the

capacity of badly disposed planets to do harm in life should not be



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The Planets: The Great Cosmic Significators






underestimated, nor can the influences of such difficult planets be very

easily neutralized. Similarly, the capacity of well-disposed planets to

bring unexpected help or benefits should not be overlooked. Planets may

not function in a simplistic way, but they do function according to cosmic

forces beyond our control that can raise us up or bring us down in ways

we could never do of our own accord.


—Which planets we consider to be benefic or malefic depends to a great

extent on what we want in life, according to our goals and values. Life

has many domains and what is good for one field of life may not be good

for another. For example, what is good for wealth may not be good for

spiritual development. For the spiritual life, which depends upon detach- i

ment, malefics like Saturn may be very positive in destroying our desire |

or capacity to accumulate wealth. In this way they can aid in driving our

consciousness inward.


Sometimes a planet may be good for one aspect but not for another

within the same domain. A planet may give wealth or prestige but weaken

one’s health, thereby furthering some of the outer goals of life but not all

of them. We can observe this in regular human life where overwork may

be good for one’s business but not for one’s vitality. The planets must be

as complex as life in their functioning.


While we use the terms malefic and benefic here, it is in a more

adaptable sense than a simplistic good and bad. We see in these terms a

cosmic sense that can help us understand astrology on a deeper level. It

is the ancient sense of life as a battle between light and darkness, the gods

and the demons, cosmos and chaos. The planets were seen as the matrix

of this battle and were regarded as capable of transmitting or even

personifying these conflicting forces. Astrology is a dead and sterile thing

without this mythos and this cosmic symbolism of light and dark.


The benefic and malefic effects of planets, based on their underlying

nature, is given below —


Planetary Natures


Natural ^Disposition — Benefic and Malefic


Greater Benefic Jupiter Greater Malefic Saturn & Rahu


Lesser Benefic Venus Lesser Malefic Mars & Ketu


General Benefic Moon & Mercury General Malefic Sun


The Moon is considered generally benefic. It is a strong benefic when

away from the Sun and bright in nature; it becomes malefic when close

to the Sun and dark in nature. It is more benefic when waxing and more

malefic when waning. Specifically, I consider it to become malefic when

it is within 60 degrees of its conjunction with the Sun and until it is 30



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78 The Astrology of the Seers


degrees past the Sun. Some books count the Moon as malefic when within

72 degrees of the Sun; others regard the waxing or increasing Moon as

benefic, and the waning or decreasing Moon as malefic. However, even

when close to the Sun, in a good sign and with good aspects, its benefic

nature can still come out.


Mercury, like the Moon, is a general benefic. Mutable in nature, it

easily takes on the nature of the planets with which it is associated and

thus is sometimes regarded as neutral. The Moon possesses much of this

same mutability or sensitivity.


The lunar nodes, Rahu and Ketu, are generally somewhat more

malefic than their planetary counterparts, Saturn and Mars, but as shad¬

owy planets they are more likely to take upon the nature of planets with

which they are associated. In this way they can function as benefics.


Uranus and Pluto, to a lesser degree than Rahu and Ketu to which

they are similar, are generally malefic in nature. Pluto seems to be more

malefic. Their influence as distant planets is not always strong in itself,

though it is often strong in transits. Neptune also is a weak and mutable

benefic, like Mercury, but to a lesser degree. The distant planets, like the

lunar nodes, function more to magnify or transmit the influences of other



Natural disposition, as benefic or malefic, may be overridden by other

factors, mainly temporal status. However, we find that natural benefics

always do some good, even when otherwise malefically disposed. Natural

malefics, similarly, always do some harm or create some difficulties or

delays, even when otherwise benefically disposed.




These natural dispositions of planets as benefic or malefic generally

agree with that of traditional Western astrology. The most notable differ¬

ence is that of the Sun, which Western astrology usually views as a benefic.

Sometimes in Vedic astrology it can be the most malefic of the planets.


The Sim, as a very powerful and hot planet, does have a destructive

effect, like its desiccating effect in nature. It tends to limit or destroy the

affairs of the house wherein it is located or which it aspects.


The Sun in the Fifth house does tend to deny children or create

difficulties with them. In the Seventh house it can cause separation or

delays in relationship, partnership and other seventh house considerations.

Even Western astrology recognizes such affects. It is similarly well-

known that planets too close to the Sun (what is called in “combust”) do

not usually give good results. The Moon also loses her strength and

becomes weak the closer she gets to the Sun. Thus, the negative effects

of the Sun’s influence are well known.



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The Planets: The Great Cosmic Significators 79


However, the Sun in Vedic astrology is also regarded as a Sattvic or

spiritual planet. This is quite different than the other malefics which are

Tamasic, gross or unspiritual, in quality. Hence, in this sense of quality

the Sun is a good planet and gives high values like self-esteem, integrity

and independence. One such action, which is spiritually beneficially but

materially malefic, is to help separate us from material abundance and

worldly happiness and cause us to seek self-knowledge. Much of the

Western sense of the Sun as a benefic can be understood in the Eastern

sense of the Sun as a spiritual or Sattvic planet.




Planets project the influence of the planets located in the signs they

rule. When, for example, Saturn and Mars are located in Cancer (the sign

of the Moon), the Moon may take upon their negative natures.


A planet is said to be the “dispositor” of the planets located in the

signs that it rules. Generally it will rule over them and make them function

according to its nature. If Saturn is in Sagittarius, for example, Jupiter will

gain power over it and it will be less malefic than usual. However, if there

are several such planets, and if they are strongly benefic or malefic, their

nature can outweigh that of their ruler, who will come to function like

them. Hence, to determine whether a planet is benefic or malific, we must

also consider whether a planet is the ruler or dispositor of benefic or

malefic planets.


In fact, by this principle of dispositorship, any planet can come to

function like any other. Jupiter can thereby function like a malefic-Satum

and Rahu, or Saturn can function like a benefic Venus. The planets thus

are points of energy transmission, and what energies they transmit de¬

pends as much on their associations as on their given nature. While the <

planets do have their specific natures, they do not exist in isolation and

can serve to reflect the other planets and their functions. This is simply |

the relativity of all life.


Sometimes one planet may become the “final dispositor” of all the

planets in the chart. This occurs if all planets are in signs ruled by one

planet or in those of planets located in its signs. For example, if Mercury

is in Gemini with the Sun and Venus, Mefcury would be their dispositor.

If the Moon and Saturn are located in Libra (another sign of Venus), and

Jupiter and Mars in Aquarius (a sign of Saturn), then Mercury would

become the final dispositor in the chart. Such a planet usually becomes

very strong and marks the planetary type of the person. Much of the secret

of astrology and the key to subtle chart interpretation is hidden in this

principle of dispositorship.



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80 The Astrology of the Seers



The Sun


/ know that great being who has the effulgence of the Sun beyond

darkness. Only knowing him can one go beyond death. There is

no other path for the journey. — Shukla Yajur Veda 31.18.


The Sun has yellow eyes which dispense honey, his body is

square, he is pure, bilious (pitta) in constitution, intelligent,

masculine and tends towards baldness. — Parashari 3.23.


The ancient Vedic religion upon which Vedic astrology is based, the

religion of all the ancient world, was the religion of the Sun. The worship

of the Sun was primary to all ancient cultures, including the religions and

mythologies of our ancient Indo-European ancestors — the Greeks, Ro¬

mans, Celts, Germans and Slavs. It is the oldest and most natural form of

human religion, as religion is seeking the light. As such, it is also the

religion of the future as we once more return to our spiritual roots in the

coming ages of light.


The Sun is a grand symbol with a great mythology, a profound

psychological and spiritual meaning. It is the image, the face of Truth

itself. The Sun is God, the Divine incarnate in nature. The Sun is the Deva,

the deity. To the ancients the Sun was the One God, which is the unity of

(truth, not an exclusive and jealous deity. In our birth charts the Sun shows

‘our divinity (or lack of it), our unity and point of focus, our center and

central purpose in life. It shows the light that we possess and which we

aspire to expand.


According to the solar religion of the Vedas, the Sun is the Atma, the

Self of all the universe. The Sun is the Divine Being who dwells in the

hearts of all beings as the true Self. The Sun is the Divine light and love

which is the unity of all life. The Sun is the visible form and presence of

the deity. In their worship of the Sun, the ancients recognized the presence

and place of God in life. They were bringing the Divine light into life and

making of their life and perception a thing of worship.


The Sun symbolizes the cosmic intelligence, pure consciousness, or

the enlightened Mind. The ancient solar religion was the religion of Divine

life and of enlightenment. In much of this solar worship no images of the

God were used. The Sun God was lauded in the sunlight, the sunlit path

of clear awareness. (Images or forms, however, were used more com¬

monly in the worship of the Goddess who was the Earth or the Moon.)

The winged disc of the Sun was used throughout the ancient world to

symbolize the soul and its inherent perfection and transcendence of time.

The Sun was sometimes worshipped in human representation as the



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The Planets: The Great Cosmic Significators






cosmic man, o£fen made of gold, representing the true Man who contains

within himself all the Gods.


The saviour or sage worshipped in the ancient cultures was the son

of the Sun, the presence of the Sun on Earth, the incarnation of the Divine

light of truth. This symbolism is found even in Christianity where Christ

is bom on the winter solstice, the day the Sun is bom again, as the days

once more begin to get longer. It is found in Buddhism where the Buddha,

as the enlightened or solar being, turns the wheel of the law, the Sun wheel.


The first man, the father of the human race, was often seen as the son

of the Sun (like the Hindu Manu). He was not always a fallen Adam but

an incarnate Christ or enlightened master. The Sun is our spiritual father,

our origin and our final resting place. At death the ancients prayed to

merge into the Sun, to follow the path of light to the Gods and to the

supreme light. That was thought to be the only way beyond sorrow and



The human being is meant to manifest the Divine light on Earth, to

bring the light of truth into the material realm. As such, we are all children

of the Sun, doing the cosmic labor of manifesting the light. We are portions

of the sunlight projected to Earth to further the will of the Divine Sun in

its creative play. To be conscious as souls we must awaken to this duty.

To do this, we must awaken from the dream of illusion that we are just

creatures of this life and its memories.


The Sun dwells within the hearts of all of us as our inner Sun, our

inner light and life. Without this inner light, no perception could be

possible. Without this inner life, we could not even breathe. Just as there

is the movement of the outer Sun through the constellations of the zodiac,

so there is the movement of the inner Sun through the chakras of our subtle /

or astral body (which reflects our birth chart). We will explore these

themes further in our section on Yogic astrology.


The Sun is not merely the luminary of our local solar system; it is our

local manifestation of the cosmic or universal light. It brings to us the

light, the life and the love from all the stars, whose children we are. It

reflects the light from the galactic center, the central Sun of our galaxy.


It connects us with the heart of all life and with all the forces of light,

consciousness and intelligence. It is connected with the Suns in subtle

realms as well as this physical world. It is a doorway to all the domains

and powers of light.


All the planets shine with the refleeted light of the Sun; they represent

different solar rays. Hence, there is only one light in truth, which manifests

in the Sun, which is all lights, and is inwardly the light of the mind.


In Vedic astrology, therefore, the Sun is the principle of light, life and

love, our true will and perception. It is the most important factor for



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82 The Astrology of the Seers


determining the spiritual life and potentials of the individual. It represents

the soul — the causal body or reincarnating entity — whose will is behind

our fate. It is also the mind or the mental principle on a lower level as

reason, discernment, clarity and illumination.


I A well-placed Sun gives intelligence, perception, strength of will and


character. It affords endurance, stamina, vitality, positive spirit, direction,

courage, conviction, confidence, leadership, independence and straight¬

forwardness. Without it, whatever we may do or accomplish in life will

not be ours and will not give us inner strength or peace. An ill-placed Sun

gives lack of intelligence, poor perception, weakness of will and character.

It creates lack of endurance, low vitality, melancholy, fear, dependency

or servitude, and deviousness or dishonesty.


An overly strong but malefically disposed Sun creates pride, arro¬

gance, tyranny and control. It creates much of the same problems as Mars

(or Saturn) when too strong. It can give a deceptive charisma and a

dominating personality. When the Sun is strong we outshine everyone

else for good or ill, depending on whether its disposition is benefic or

malefic, conscious or unconscious.


A weak but spiritually disposed Sun makes us receptive, wanting to

do good, and self-effacing. Yet we may lack in confidence and come under

the rule of other people. We will seek to sacrifice ourselves but may not

know what to give ourselves over to.


The Sun rules the heart, the organ of circulation and vitality, and a

weak Sun gives problems here. Inwardly the heart is the organ of intelli¬

gence that regulates life, breath, aspiration and perception. The nature of

the Sun in the chart shows who we really are in our hearts. The Sun shows

who we are in ourselves, as an individual, as apart from how we appear

or what roles we take. It, shows how we are with ourselves, in ourselves,

and by ourselves.


The Sun is our sense of self and indicates the level of our self-mani¬

festation. On the lower level, the Sun represents the ego. It shows our

impulses towards power, prestige, fame, honor, respect, authority and

control — all the things that give value and preeminence to our separate

self and personal power. It shows where we shine, how we shine, and in

what we shine, and how we illumine ourselves and our own lives.


On the higher level, the Sun represents our soul as our power of direct

cognition. It shows our aspirations, our creativity, our seeking for light

and for truth, our integrity, our capacity to transcend external condition¬

ings and be a light unto ourselves. The Sun is who we really are, and along

with the Sun in the chart is the question of identity, the search for our true

Self, the great enquiry “Who am I?” It is this inner search that is the real



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The Planets: The Great Cosmic Significators


basis for the psychology of astrology. The Sun directs its towards the Yoga

of knowledge for the revelation of our inner being.


J In terms of family relationships, the Sun represents the father. We can

read through it the life of our father, our relationship to him, and his

influence upon us. It is the role of the father to shape our sense of self, to

provide us with direction and self-worth in life. It is the absence, weak¬

ness, or failure of the father in modem culture that is behind the many

ego, identity, and self-image problems so many of us today possess. The

son needs a beneficent father to give him a sense of self-strength, self-

mastery, and the capacity to function capably in the world. The daughter

needs a good father to provide her a sense of self-worth, integrity, and the

capacity to be herself in the world. We can judge this by the Sun in the



The Sun shows the kinds of authority and the values which shape our

lives. The Sun represents the king, the president, the political leader. It

can indicate the government in general and whatever favors or promotions

may come through it. It represents law and order, rule and reason, on

higher or lower levels.


The Sun represents spiritual authority and, along with Jupiter, can

help us understand the nature of the guru or spiritual teaching we are most

likely to follow. It shows our guiding light, principles, values and pre¬



! The inner purpose of the Sun in the chart is to aid in our transcendence.

It takes us beyond things, negating their limitations. It may raise us to a

high level outwardly in life but will inwardly push us beyond that. It

operates to negate all things into the self. The Sun tends to deny the

ordinary activities of life but only to command the extraordinary, the

highest and the best


The Sun will further us in the highest or most grandiose human

strivings. It will give the power of independence, the capacity to become

a value or a light unto ourselves, and will promote the growth of intelli¬

gence. While destructive of form and expression, it elevates the being and

the intrinsic worth of things. It does not always give abundance but does

give quality. It gives power, fame, mastery, and gloty but not always

wealth or emotional happiness.


In Sanskrit, there are innumerable names for the Sun. Most commonly

he is called Surya, which means “the father, progenitor, enlivener, impel¬

ler.” He is the source of will, energy, motivation and inspiration, like the

Greek Sun god Apollo.



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The Moon



The Astrology of the Seers



The Moon is watery and airy (kapha and vata) in constitution,

she is intuitive and has a round body; she has a luminous

countenance, sweet speech, is changeable and moody.


— Parashari 3.24.


J As the Sun represents the cosmic masculine force, the Moon indicates

the cosmic feminine force. The Sun is the God and the Moon is the

Goddess; the Sun is the Deva and the Moon is the Devi. The Sun is the

spirit and the Moon is its creative force, which becomes matter; the Sun

is Shiva and the Moon is Shakti. Together they represent the great primal

duality as masculine and feminine, active and passive, mind and body,

day and night, independence and relationship, will and love.


As the Sun is the Divine Father and creator, the Moon is the Divine

Mother and creatrix. As the Sun rules time, the Moon governs space. As

the Sun rules fire, the Moon rules water.



As the Sun is the Self, the Moon is the mind. According to the Vedas

from the Moon the mind (Sanskrit, “manas”) was bom. Yet the Sanskrit

term for mind has a different meaning than the usual western one. Mind

includes emotion and means feeling; it is consciousness in general that

reflects up’on things. It means thought, care, consideration, as well as

musing, dreaming, and imagining. As the Self is the point of central clarity

and perception, the mind is the field of conception and manifestation.


The Sun represents the Self, which is our independent, directly

perceiving consciousness. The Moon shows the mind, which is our

dependent, reflective, usually conditioned consciousness. As the Sun

[ represents who we are in ourselves, the Moon shows how we relate to

others, our social consciousness. As the Sun represents character or

individuality, the Moon indicates our personality.


/ The Sun shows the causal body, which indicates the will of the soul

‘ to be achieved in incarnation. The Moon shows the astral body, the field

of impressions or past karma operative behind the present incarnation.

Hence, the Moon is an important karmic indicator.


The Sun represents the present and future; the Moon, the past. The

Sun shows who we are and who we are meant to be; the Moon shows who

we have been and what of the past we bring with us. Thus, the Moon can

show positive resources from the past which give us greater consciousness

in life, or it can show negative influences from the past that bind us to


r gressive patterns of behavior.


Afflictions to the Moon show personality disorders, difficulties in

relating to other people, and emotional disturbances. A badly placed

Moon gives wrong imaginings, hallucinations, and psychological turbu-



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The Planets: The Great Cosmic Significators






Ience. It creates lunacy, as our language reflects. A badly afflicted Moon

shows bad heredity, poor family background, bad education, and other

traumas to the emotional nature that may be very difficult to overcome

and may indicate severe imbalance or disruption of the astral body.


The Moon shows our capacity to receive and to be affected, but it also

indicates our capacity to be hurt. It is the most easily hurt of the planets

and indicates our general vulnerability.


J A strong Moon, on the other hand, shows sensitivity, receptivity,

caring for others, and a nurturing attitude in life. It gives emotional

maturity, responsibility, and the capacity to have a beneficial effect upon



The Moon, like the Sun, is a Sattvic or spiritual planet. It gives faith,

love, openness, surrender, devotion, peace and happiness. It imparts the

grace of the Goddess, the Divine Mother. It makes us pliable, sensitive,

and contemplative. It causes us to do good for the sake of others and to

be obedient to higher principles. People with such a religious or spiritual

Moon often have a strong connection with a traditional religion and may

have had many monastic past lives. They have sweet, tolerant and humane

dispositions, and can even become saintly. They are often the easiest

people to be around and the least critical. They will tend to see the good

in all.


The main weakness of the lunar type religious or spiritual mind is that

it may cause people to be too orthodox. They may rely unquestioningly

on an authority that does not represent the truth. They like organization,

ritual, and tradition and represent the best of it; but when that tradition has

become negative, they are often unable to question it, much less break

away from it. They may be more concerned about being good than about

. finding the truth.


As a very sensitive and mutable planet, the Moon can be easily

influenced and overcome by other planetary energies. Saturn can darken

it, depress it, or give it detachment. Rahu can cloud it or cause us to lose

power over our minds, which the Moon rules. The Moon represents our

impressionability, our capacity to become whatever influence we give

ourselves over to.


The Moon is not only responsiveness but also inertia. Through our

lunar sensitivity we can become accustomed to a life of pain, sorrow, or

ignorance as well as to one of joy and truth. The Moon is our capacity to

endure in any environment, which can also become a negative factor

whereby we accept subordination, subservience, or degradation.


The mind is purely a dependent consciousness; it has no real nature

of its own. As such, it can function in one of two ways: it can reflect the

inner nature of things or their outer appearance. It can mold itself after the



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86 The Astrology of the Seers


inner light of truth, the spiritual Sun, or after external influences and

authorities, the outer or social lights (which the planets can project upon


  1. U) /


< In its higher nature as pure, receptive awareness, the mind is one with

the Self, the Moon and Sun are one in function, and the consciousness of

the human being is integrated. Such a well-placed and spiritual Moon is

found in the charts of yogis and other conscious individuals. In its lower

nature as impressionability to mass influences and collective traumas, an

ill-placed and malefic Moon is found in the charts of criminals, the insane,

or those suffering from neurological disorders.


As indicating (he feminine nature in general, the Moon can give

beauty and attractiveness. It can make for a good wife or homemaker as

well as mother. When more intellectually disposed, it can give a broad

grasp of many fields of knowledge, and often, like Venus which resembles

it, it can give artistic accomplishment or religious devotion.


\f On the level of human relationships, the Moon represents the mother.

Through it we can read her nature, her influence, and her longevity. It also

shows our birth and through it we can read the difficulty or ease of our

birth and the factors which brought it about. It indicates the home or where

we feel at home. It shows happiness and the state of the emotions. It shows

where we place our love, care, general affection and friendship in life.


The Moon gives love and friendliness to all. Such a benefic Moon is

often found in the charts of doctors, healers, or psychologists as well as

good mothers and wives. It is the capacity to focus our attention the other

and his or her needs.


The Moon gives us sensitivity of human feeling, a strong social

consciousness, and a need to exchange emotions. It makes us require that

our feelings are recognized in life and shared by others. While the Sun

stands alone, the Moon is the friend of all. Hence, the Moon measures our

popularity, our social status, and our capacity to influence the masses. In

this capacity it is, like the Sun, an important planet for political and social

power and prestige. A strong Moon can give power or preeminence like

the Sun. A strong Moon can outshine the other planets, sometimes even

the Sun. Whereas the Sun creates the king or strong-willed leader, the

Moon creates a good administrator or a leader open to the needs of his



/ The Moon indicates relationship, interchange, and communication. It

shows our general propensity for relationship and how we receive others

and view society. It also gives creativity and expression to the mind, the

capacity to influence others as well as to be influenced ourselves. It can

be used as a general measure of our creativity or self-expression.



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The Planets: The Great Cosmic Significators 87


While the Sun projects the seed, it is the Moon which gives birth.

While the Sun stands alone and overcomes any planet with which it is

associated, the Moon brings together and accepts into herself whatever

planetary energy she is conjoined with. While the Sun measures our

independence, the Moon reflects our dependency. Lunar people are

friendly, caring, and nurturing but not always honest, consistent or clear.

Lunar people work through cooperation and mutual help, through family

and friends; solar people rely upon the power of their own character, the

strength of their own will. As solar types may become egoistic, lunar types

may become circumscribed within a family, clan, group or belief system

and be unable to work with anyone outside of it.


The Moon is our social nature and points out our social concerns in

life. It indicates our popularity as the Sun does our prestige. It shows the

effect of our personality on others as the Sun shows how we uphold our

individuality even against others.


The Moon governs water — water as a psychological symbol, water

in our own body, or water in the world. She sustains our fluidity of body

and mind. She allows us to flow. As such, she is the creative flow of life,

the stream of awareness, the waters of creation from whose well we must

drink to find contentment in life. She is the water of delight which bestows

happiness in life. In her influence is love and communion.


The main name for the Moon in Sanskrit is “Soma.” This refers to

our inner nectar of happiness which alone has the power to calm the mind

and refresh the nerves. The Moon gives the inner contentment through

which alone longevity and rejuvenation can proceed. She is the general

beauty, bliss, communion and communication from which the more

specific energies of Mercury and Venus arise. The Moon is also called

Chandra, “the giver of delight and rhythm,” as the great cycles of nature,

like the rhythm of the tides, reflect her.




Mars is cruel, has blood red eyes, is ill mannered, yet generous,

is bilious (pitta) in constitution, is prone to anger and possesses

a thin waist and body. — Parashari 3.25


‘ Mars is the great planet of energy. As Venus governs our affections,

our emotional and vital impressionability. Mars relates to our passions,

our emotional and vital capacity for self-projection. We could say that

Venus governs our incoming emotions, our capacity to receive emotion,

whereas Mars rules our outgoing emotions, our capacity to project emo¬




^M-cLctL(JTLL€Z-€lL WhalLIiA.







The Astrology of the Seers


y^^iars is the male and Venus is the female. They are the positive and

negative, the active and passive sides of our feeling. Venus is emotional

sensitivity, which can become refinement; Mars is the planet of emotional

excitability, which can become violence. Thus, generally, Venus is the

benefic and Mars is the malefic side of the emotions.


Whereas the Sun and Moon represent our masculine and feminine

natures generally, Mars and Venus do so specifically. They are planets of

sexuality, and the relationship between the sexes can be read through

them, whereas the luminaries have a parental influence from a more’

f general male and female nature. When the influence of Mars and Venus

combines, particularly in fixed signs, the sexual drive can become very

strong and may dominate the nature.


j Mars is the planet of power, strength, courage, and aggression, and

measures our ability to project force in life. On the positive side, a strong

Mars is necessary to give us the energy, independence, will and self-con¬

fidence to carry out our endeavors — qualities it shares with the Sun.

Without it we have no real interests, passions, and motivations, no

determination, no real intensity or ability to carry out anything to the end

and really accomplish it


On the negative side, this same aggression brings about competition,

argument, and conflict — and when unchecked by other factors, it causes

domination, control, violence, and injury, a placing of our own personal

wwill-to-power over the good of life. As such, Mars has always been well

known as the great God of War. He can make a person militaristic or

violent, turn him into a soldier or general, even a criminal if more

malefically disposed. He can cause us to inflict death on others. He can

also, if he afflicts the factors representing the self in the chart (like the

Ascendant and its ruler), bring violence, injury and accident upon our¬

selves. He can cause our death.


\J The malefic nature of Mars is well known in most instances of violent

death, whether accidental or intentional. Mars also can indicate premature

death in a chart, as with the loss of the partner (particularly the loss of the

husband in the chart of the wife). He is the general significator for injury,

accident, conflict and enmity. Mars creates misunderstandings, arguments

and litigation. In this regard Mars is the selfish will that does not take into

account the views and needs of others.


In a more positive light, these difficulties come about because Mars

insists upon greater independence, differentiation, and clarity of views.

He makes us more certain of who we are and who our friends are. He

causes discontent and seeking until we discover the real source of power

within us.



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The Planets: The Great Cosmic Significators 89


\] Mars is the significator of brothers, friends and alliances. These

include any association of common interest to achieve a common goal. In

a lower sense, it is the alliance of soldiers (or lower yet, thieves). The Mars

energy of working together in discipline to achieve a common aim is

necessary for any common endeavor. Mars is the leader or the central

energy of determination, upon which the right organization of forces

depends. All energy requires a focus for its proper application. Mars gives

us this direction.


Mars indicates arms and muscles and gives physical prowess. A good

i Mars is necessary for physical strength and athletic performance. He gives

sexual vitality to the male. A weak Mars can cause impotence or lack of

manly characteristics.


Mars is a critical, perceptive and discriminating planet. His power of

argument can, on the positive side, give good skills at speech, oratory and

the good logical faculties. The lawyer, the politician and the scientist need

J such a strong Mars. With logic and science. Mars gives mechanical skills.

He is the machinist, the engineer, the miner, the chemist, the electrician.

He invents things to help us get things done better.


As giving insight, Mars indicates knowledge and, in the higher sense,

can direct us towards a Yoga of knowledge, particularly one that employs

much self-discipline or asceticism. A strong and spiritual Mars is good

for the practice of rituals and Yogic techniques, methods of directing

^occult and spiritual energies. We find such a Mars in the charts of those

drawn to energetic Yogas or Tantric practices. Mars types like a more

dramatic, challenging and daring path in all fields of life.


J Mars rules tools, weapons, machines and their usage. He is the planet

of work, effort, research and development. Modem culture based upon

technology has had a strong Martian influence; hence, our tendency to

war and monstrous weapons. Technology and war go together as aspects

of Mars energy that we have not yet understood or controlled properly.

Mars causes us to develop energy, but it does not necessarily give us the

wisdom or love to use it properly. It tends to regard power as an end in

itself when it is only a means.


Mars is the son of the Earth in Hindu mythology. Hence, he is called

Kuja or Bhumija, “the one bom from the Earth.” He is the flame hidden,

in matter; his energy demands manifestation in material form. He can also

bring out the negative or dark sides of the Earth energy, the titanic

primordial powers, the Asuras or demons of the abyss who wish to destroy

the creation and bring things back to the state of raw chaos. This inertia

or tamasic quality behind Mars energy must not be forgotten.


I Combined with Jupiter, the positive side of Mars comes out as the

capacity to make great achievements in life, in harmony with law and



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The Astrology of the Seers



truth. It creates the proverbial good guy who works selflessly fpr what is

right, but who consequently may suffer from self-righteousness. Com-

,bined with Saturn, its negative side usually predominates, creating selfish,

J perverted or criminal tendencies, particularly when there are no balancing

factors. Where balancing factors do exist, this combination creates disci¬

pline and the capacity for great accomplishments.


Mars is the planet of action. Yet it is not just action for action’s sake;

it is the planet of goal-oriented action. As is one’s ultimate goal and

highest value in life, so is one’s action. It is important, therefore, to

subordinate our Martian energy, which is indispensable for a creative life,

to spiritual principles and to the influence of more spiritual planets. In this

way it can give the capacity for the practical application of energy on a

spiritual level in Yoga and meditation. It can give capacity for insight and

inquiry on an inner as well as outer level.


J In short, most of the qualities of Mars relate to his nature as fire. He

can bum us or provide us warmth, give us light or create smoke, illumine

or disturb us; but unlike the Sun who is self-luminous, he requires some

fuel to bum. We must make sure that his fuel is not the life or energy of

another nor the more refined aspects of our own being.




Mercury has the best appearance, is witty, fond of jokes and

laughter, and is learned. He takes upon himself the nature and

constitution of the planets with which he is associated.


— Parashari 3.26.


Mercury is the great messenger of the Gods. He is the planet which

represents speech, communication and commerce on all levels. In his

! lower function he organizes and articulates material resources. On a

higher level he connects us with our inner capacities, the powers of the



j As Jupiter generally represents the higher or abstract mind, Mercury

indicates the lower or concrete mind, the intellect or informational men¬

tality. However, Mercury is not limited to this. He also shows the higher

mind in its discriminating ability and connects us with the Divine Word

or word of truth. Mercury governs names. On a lower level these are the

outer appearances of title and personality, which are illusory. On a higher

level they are the names of God which connect us to the true reality of



J Mercury governs writing, education, calculation and thought. Mer¬

cury is the fastest moving of the planets and so is indicative of quick

comprehension, facility, ease and plasticity in expression. Mercury pro-



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The Planets: The Great Cosmic Significators 97


vides for the quick correlation of ideas, the fast interchange of information

or of things of value. He is mental and nervous energy in its articulate

activity. He shows our intellectual powers and the degree of mental

development in life.


Mercury is a child and indicates the state of childhood generally,

particularly the period between infancy and adolescence. Afflictions to

Mercury may mean health problems in childhood, troubles in the home

life, or difficulty at school. The mind and nervous system as well as the

lungs may suffer.


As a planet of commerce, Mercury represents trade, or articles of

trade, including money. Though not in himself a planet of wealth, he is

helpful in both acquiring it and keeping it, as he helps us organize it. He

is necessary whenever there is to be an exchange of ideas or commodities.

He sees the value of open markets and free communication and is not

restricted by boundaries of race, nation, caste or belief, but he can be

attached to his own opinion, his calculations, and his own gains and losses.


Mercury breaks down barriers between people and reveals a common

humanity and common human needs. As such, he possesses a certain

compassion and sense of equality based not so much upon sentiment as

upon objectivity and practicality. Afflicted, he is similarly willing to

exploit everyone, though he will often improve their outer condition to

some degree in the process.


Mercury is an important factor in determining our vocation, for that

is what we do in life to communicate with others — our interchange with

society. Mercury shows how we appear and how we function in the

network of transactions that makes up the world of things and ideas. In

this regard, his representation of our education or training in life comes

into play. He is the child that is the father of the man.


J Mercury is the most mutable of the planets. As such, he easily takes

upon himself the nature of the other planets with which he is associated,

for good or for ill. He may value communication and public opinion more

than truth, and become dependent on and defensive of whatever is the

strongest environmental influence. He is the mind which has no real nature

of its own but reflects whatever it considers to be the reality, which may

be no more than the impressions of the senses.


\J ^ wea ^ Mercury makes us rationalize things to suit our purpose. It

creates immaturity, naivete and folly. It can create dishonesty and a lack

of properly defined boundaries. This may make a person a thief — not

because he is cruel, but because he does not respect anything as belonging

to another. Such people take what they need according to a childish view

of life that the world should provide for them. They have no objective



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92 TKe Astrology of the Seers


perception and are caught in childish fantasies and may even believe that

what they have taken was really given to them or merited by them.


In this regard, Mercury is like the Moon. He is the child of the Moon.

He is the mind which does not perceive but can merely organize ideas. If

the mind orients’itself towards the perception of truth, the vision of the

eternal, then it will see the falseness of the external world and the reality

of the inner consciousness. If it orients itself to the images of the senses

as reality in itself, then it will see the outer world as real and create a

scientific view of life. If, however, it orients itself to our selfish fears and

desires as reality, it will create illusion, a neurotic or even schizophrenic

view of life. Mercury is the rational conscious mind, which is still only

the most articulate part of the subconscious mind (the Moon). TVue

consciousness is not of the mind but transcends thought.


  • J In Sanskrit, Mercury is Budha, meaning “intelligence” or “cogni¬

tion,” and relates to the Buddhi, the faculty of determination whereby we

discern the real from the unreal (fully awakening which one become

enlightened, a Buddha). When this faculty judges reality not by appear¬

ances but by discerning the transient from the eternal, then it functions

rightly and the higher power of Mercury is revealed. When it discriminates

names and forms, we become caught in the apparent reality of the external



In the higher sense. Mercury is this faculty of truth determination

which discriminates the real from the unreal, the pure from the impure,

truth from illusion. This is the most precise and perfect functioning of the

mind. In this higher activity Mercury, the mind, is Vishnu, the pervasive

consciousness Who is also the Divine son, the guiding cosmic intelligence

and source of the great teachers and avatars.


J A well-placed Mercury is of great importance in life. Our Mercury

establishes our values in life. Material values, prices and standards of

measurement, artistic values, as well as spiritual values (like seeing all

life as sacred), are different aspects of the value sense of Mercury.


A good Mercury also gives good humor and psychological balance.

It imparts a mental adaptability that is also playful. He is the trickster but

can become deceptive. When afflicted, Mercury becomes the fool, the

idiot Sometimes, even when wise, he will play the fool to express his

adaptability and wit and to learn what would otherwise be hidden from

him. Under a strong negative Saturn influence, Mercury can lose its power

and show lack of intelligence.


Afflictions to Mercury do not always give lack of intelligence or

j intellect, however. They may cause some other harm, like speech defects,

nervous system disorders or neurosis. Intelligence can be given by other

planets, like Jupiter; but withouta strong Mercury, there will be difficulty



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■ The Planets: The Great Cosmic Significators


in expressing it, particularly through the written word. Mercury deter¬

mines our expression in life. Of what value is what we do or who we are

if it cannot be in some way communicated or shared?


Mercury is very important in modem culture and one of its most

beneficial powers — the need to establish open communication that must

lead to a world culture. Telephone, radio, television and computers are

products of Mercurial needs aligned with the engineering capacity of

Mars. Yet, so far we remain caught in the lower domain of Mercury and

are only sharing superficial wealth and information, not communing with

our deeper Self. We are swamped with massive and usually trivial data by

the development of the lower Mercury principle manifesting through the

mass media. ,


Astrology itself requires a strong Mercury for its needs of calculation

and communication. As our principle of balance, Mercury is often the

point at which we can change our lives for higher purposes.




Jupiter has large limbs, is heavy, has yellow hair and eyes; his

constitution is .phlegmatic (kapha), he is intelligent and en¬

dowed with all the branches of learning. — Parashari 3.27.


Jupiter is well known as the most helpful, generous and benefic of the

planets. His grace has always been sought by the votaries of astrology. In

Sanskrit, he is called Gum, “the spiritual teacher” or “guide.” He signifies

dharma, the law of our inner nature, which is the law of creative evolution

and self-realization. He shows our principles in life, our guiding light of

truth. The extent to which one has this can be measured by the disposition

of Jupiter in the chart. He is the planet that indicates such domains of

principle as law, religion and philosophy. He is a spiritual and ethical

(Sattvic) planet which insists upon the pursuit and support of the good.

He establishes our good in life and through his influence that goodness

comes to us.


Jupiter is the planet of intelligence — not intellect, which depends

upon information or refined discernment (indicated more by Mercury),

but formless intelligence, which goes back to eternal laws and ultimately

to the sense of the eternal itself. He represents our sense of the enduring

and the extent to which we are aware of, live according tc, and manifest

cosmic intelligence. He represents the immanent Divine spirit which

establishes and upholds even the laws of nature.


\J Jupiter is the planet of creativity, as intelligence is creative. He

signifies outer creativity, as our children, our progeny. From Jupiter the



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The Astrology of the Seers



state of our children is to be ascertained — their number, sex, health,

happiness and our relationships with them.


Jupiter is also creativity in the inner sense. He gives powers of

expression through solid principles which can produce anything from

^ philosophies to institutions (not so much art, however, which is under

Venus). Creativity springs from our inner principles, which are deter¬

mined by Jupiter. He is expansive and loves to share; hence, his constant

delight is in greater unfoldment.


As Mercury tends to show our outer career in life and how we relate

to society on a practical level, Jupiter indicates our inner career — where

we really find our personal fulfillment and what we enjoy doing. He

indicates our spiritual mission in life as Mercury represents our outer

expression. With a good Jupiter, but without a good Mercury, one may be

wise inside but will outwardly appear unwise. Jupiter does not give

attention to detail like Mercury and so may not allow us to articulate

ourselves with clarity. His concern is more with doing the work right than

with explaining how it is rightly done.


Jupiter represents joy in life, joy in living, and the positive spirit. He

is the great optimist who always sees the good. In him, all sorrow,

depression and melancholy is overcome or turned into a learning experi¬



« Jupiter is the planet of luck, grace, favor and fortune. He gives wealth,

abundance, prosperity and success. In the lower sense, he gives fortune

on the material plane, for it is the daring optimist who succeeds in the end.

He also is indicative of good karma and unexpected rewards. Those who

win at races or lotteries or have great inheritances usually have a well

placed Jupiter.


In the higher sense, Jupiter is the Divine grace which can fulfill all of

our needs without our seeking. He gives religious merit and spiritual

beneficence. When Jupiter is with us, all life, all the universe is with us,

for he is that cosmic and Divine beneficence.


J On a physical level, he is the planet of health. He makes us active in

a healthy way and attunes us with the joy of nature. He gives vigor, vitality

and a strong immune system.


On the negative side, however, when the expansive Jupiter nature is

afflicted, we can become overly optimistic. We will imagine the best and

not guard ourselves properly. We will be vulnerable to the deceptive

schemes of others. We can over extend ourselves, go beyond our re¬

sources, be overly generous, or spend too much. Our speculations will

prove faulty. We will try to do too much and succeed in nothing. We may

suffer from unexpected bad luck, bad karma, trouble with authorities and

institutions, or loss in litigation.



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The Planets: The Great Cosmic Significators






Too much of Jupiter can make us too materialistic, too enamored of

wealth, and caught in conventional values and beliefs. We may become

self-satisfied, too content, and caught within the status quo. Jupiter is *

fun-loving and joyous planet; but when wrongly placed he can get us

caught in the pursuit of pleasure and luxury, much like Venus. Though

the pleasure of Venus is largely sexual, Jupiter’s is of groups and crowds.


Jupiter likes music and can indicate musical talent. He likes shows,

ceremonies, parades and rituals. He can make us into a showman. On a

lower level, he likes parties and can make us self-indulgent. His influence

can make a good entertainer or even a rock musician, with his love of

expansive energy and noise. His happiness is in sharing; even when

unspiritually oriented, he will still cause us to drink with our friends and

pay for the drinks.


J On a higher level, he indicates the priest and is concerned with

propriety, formality and hierarchy. He can make us enamored of cere¬

mony, ritual and display. Hence, in Sanskrit he is also called Brihaspati

or Brahmanaspati, the original priest or Brahmin. Jupiter is the great planet

of aspiration. He shows our faith in life and can indicate the religion we

follow or the form of the Divine we are naturally inclined to worship.


Jupiter shows our devotion and dedication in life. As such, for the

woman, it signifies the husband. In her chart it will show his nature, health,

and her relationship with him. However, this is more true of Hindu society

where marriage has followed family and religious sanction. For West¬

erners, where marriage is more owing to choice or passion, Mars often is

more indicative of the partner for the female.


Jupiter reveals the expansiveness of our spirit, just as Saturn indicates

our capacity to contract or concentrate. It is no wonder that people all over

the world have always sought the energy of this planet for inner as well

as outer prosperity and creativity. It is the energy of grace in our chart

which we can use to further our aim in life, which should be the aim of

life itself for the overflowing of beneficence and love.


Jupiter’s influence functions on a higher level if tempered with that

of the Sun or Saturn, which are more stem and realistic. All planets

represent energies which are one-sided in themselves and require the right

balancing for true harmony — even that of Jupiter.




Venus is joyful in spirit, possesses a beautiful body, is splendor-

ous and has lovely eyes; she is the inspirer of poets, is watery

and airy in constitution (kapha and vata), and has curly hair.-


— Parashari 3.28.



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The Astrology of the Seers


Venus manifests the feminine spirit; she is well known as the Goddess

of love and beauty. Our Venus shows our affection and sense of harmony

in life. In the chart of the male, she represents the wife or lover. She is our

I appreciation of the beautiful and, as such, represents our aesthetic sense.

Venus is the significator of art, poetry, painting, music and dance. She is

our muse in life, our sense of the beloved that draws out our creative

expression. She indicates our sensitivity, refinement and gentleness.


On the lower or outward level, Venus shows our seeking for pleasure,

comfort and luxury. She represents the pleasure of the senses and the

comforts of the body. She is sexuality and sexual attraction and serves to

make either the woman or the man more appealing to the opposite sex.

She brings wealth as an adornment. She is beauty, style and elegance —

the refinement of wealth and not just crude accumulation. Her concern is

not just with quantity, but with quality and good taste. She likes gems,

antiques, and things of special value. She wants, not just for the joy of

possessing but to have the adulation of others.


Thereby she is also inclined to be vain, superficial and affected —

mere show. She likes not only to exhibit herself and her own beauty, but

to display her adornments which serve to embellish her. She demands that

we please her and that we be pleasing to her. She can become the pleasure

that dissipates, exhausts and debilitates; the self-indulgence that can

destroy us.


In this regard, Venus is the seductress. She is attractive and fascinat¬

ing. The web of her power can catch our energy like a spider and drain

away our fire — our positive will in life — pursuing her favor, which is

often fickle or hard to get or impossible to attain. She is dreamy, wispy

and hard to hold, and thereby controls us by our seeking of her. She may

never let us attain her, for her joy is in being desired, not in being



Inwardly, Venus is the morning star, the light of inspiration which is

the first spark of the Sun of truth. Venus is our aspiration to the good, the

beautiful and the pure — our devotion to truth. She is our love that in its

true nature is the love of truth. She is our sensitivity that becomes

sensuality through its impressionability; but her basic nature is good. Such

a pure Venus comes out in association with Jupiter and Mercury. Her vain

side manifests in alliance with Mars, which causes an excess of passion,

emotion, sexuality and sensuality.


Venus shows our natural tendency to beautify things, to make things

reflect their pure or astral forms. Our Venus works on our world to help

bring it into harmony with its inner meaning as a play of delight. For Venus

all is play (which on a lower level means “all is show”) and it is the pathos,

the drama of the play that matters to her, not any practical or objective



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The Planets: The Great Cosmic Significators


reality. Venus gives the sentiment that would sacrifice a kingdom for one’s

true love. The the astral Gods or Devas, are Venusian creatures and

through them is the play of beauty in the world.


Venus represents the higher astral and is the star of our astral light.

She opens us up to the kingdoms and realms of beauty of the Gods. These

include not only the realms of art and myth but also many psychic abilities,

powers of visualization, and creative direction of the mind force. On the

highest levels, she opens us up to the heavens of devotion wherein we can

commune with the Divine in the form that most appeals to us.


In Indian mythology Venus is the teacher of the demons or titans, the

Asuras, since to subdue and influence them cannot be done by force but

only by charm and grace. Venus also gives power. It is not only the power

i which fascinates but also the power to move and to motivate. A strong

J Venus gives sexual power, which on inner levels can be transmuted into

astral or spiritual power and strength of will. A strong Venus can give

charisma or power of personality. This may be a capacity to inspire, or it

may just be a giving of enthusiasm. However, it can also be the power to

hypnotize and thereby deceive. Venus can be the sorceress and has many

forms of subtle power and allure to entrap us.


Venus was the main planetary deity of Egypt and of Mexico, where

Atlantean influence persisted the longest on this planet. Their calendars

were based upon the cycles of Venus. The positive and visionary side of

Venus came out in these cultures with the use of gems, colors and music;

but the negative side also came out when these cultures declined into black

magic and idolatry. This resulted in a sumptuous occult kind of material¬

ism that aimed at both physical and astral pleasure. The majority of

humanity was turned into slaves for the selfish pleasure of a few. Occult

energies were turned towards this subtle astral indulgence. This caused a

revolt of the earth energies and the higher Venusian forces which de¬

stroyed Atlantis in a flood — from the ocean itself that holds the power

of Venus.


Modem culture is bringing out aspects of a negative occult Venus in

the mass media, with its massive sensuality and cult of sex and violence.

However, we will probably avoid the destruction that Atlantis suffered,

though we will experience some major difficulties from our ignorance. It

is important that we use this glamour force in the right way. It can heal if

used consciously or destroy if used selfishly.


A strong Venus is very helpful in any chart, as it indicates capacity to

love, sense of refinement, beauty and purity. Love is the strongest power,

and in this regard Venus possesses the power to overcome even Mars.

Venus gives vitality, the energy of delight. She is our portion of the

Ananda, the Divine Bliss in creation.



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The Astrology of the Seers





\j An afflicted Venus, on the other hand, is one of the most difficult

things to overcome, as it allows us to be taken in by appearances. This

lower side of Venus is much in evidence in our culture with its emphasis

on the pleasures of the senses. Even the artistic side of Venus has largely

been reduced to this today, with our emphasis on loud music, bright colors

and showmanship.


We must discover Venus as the love of truth to overcome Venus as

the love of appearance. For that we must seek the deepest nature of our

love and not accept the image of glamour for it




Saturn has a tall and thin in build, has yellow eyes and is airy

(vata) in constitution; he has large teeth, is lazy, lame and has

coarse hair. — Parashari 3.29


Saturn is traditionally the most difficult of the major planets, the

legendary king of the malefics. He has been feared throughout the

centuries as the great God of Death — the significator of death, disease,

poverty, separation, ugliness and perversity. Though Saturn possesses a

higher and more beneficent side, at least from thq standpoint of the

spiritual life, even this is stem and exacting, hard to live up to and to endure

— a power of discipline, asceticism and solitude.


J Saturn brings limitation and obstruction, hindrance in self-expression

and in self-manifestation, which may become oppression and adversity.

As Jupiter indicates the process of creation and expansion, Saturn brings

about contraction and destruction. As Jupiter is the great affirmer, Saturn

is the great negator. As Jupiter is the God of joy, he is the God of sorrow.

As Jupiter is the optimist, he is the pessimist. As Jupiter shows the joy

inherent in all life, Saturn reveals all life as misery. Jupiter is the positive

teacher of the soul; Saturn, the negative guide. As Jupiter tells us that “all

is God,” Saturn drills into us that “nothing is Divine,” that there is nothing

truly real in the outer world. The religions of world negation, like

Hinduism and Buddhism, have the influence of a strong spiritual Saturn.


Saturn is the significator of disease, old age and death — the great

enemies of human life which overcome all life bound by time. As the most

distanturt in orbit of the major planets, his is the major influence we all

must face in the end. Hence, in the placement of Saturn in the chart is the

ultimate issue of our life and destiny, the hard facts or stem reality we

must face.


. Though the power of Saturn to limit or destroy what it influences

should not be underestimated, its positive value must be considered as

well. Destruction is the necessary counterpart for creation, as decay and



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The Planets: The Great Cosmic Significators 99


death are required for new life and growth. The limitation on our material

fate is necessary: all material things must come to an end; what is put

together must come apart; and all things must return to their component

elements. The Four Noble Thiths of the Buddha and his doctrines of

impermanence and universal suffering reflect the wisdom of Saturn.


Our great fear of Saturn has measured the degree of our attachment

to the material world and our inability to face the ultimate issues of our

existence. Saturn shows us the limitation of this realm, which is the

necessary but painful lesson we must learn to find our way into the

unlimited. Saturn is death that takes us beyond the limitations of mortal

life, which is the gateway to the eternal, though straight and narrow as the


T or’s edge.


Saturn gives bad luck, misfortune, and oppression. It is the planet of

bad karma or unfortunate destiny. Yet these may come upon a soul not

because it was evil or slow to evolve in past lives. Some souls, particularly

those who are more advanced, may seek such things as a means of quicker

and deeper spiritual growth in life. Anyone can resort to the Divine in

prosperity, but who can do so in great adversity? Such is the measure of

a great soul. Saturn is also the suffering that makes us grow inwardly.


The influence of Saturn is to delay, to withhold. As the slowest

moving of the planets, he retards things, holds back their development.

Those retarded in mind or speech are usually under a strong affliction of

Saturn. He makes us deaf and blind, stunted or deformed. Saturn is the

significator of old age, the God of time, who brings on all the degenerative

processes of aging, the failure of our faculties and our powers. As such,

a badly placed Saturn causes premature aging. Saturn takes away our

vitality on a physical or on a mental level. He causes depression, melan¬

choly, and self-pity, and gives rise to worry, fear and anxiety.


As a nervous planet, Saturn obstructs nerve functioning. He may

cause numbness, paralysis or degenerative neurological disorders. His

obstructing and repressing influence on the mind may promote neurosis

or insanity. Saturn is behind most diseases, particularly chronic and

degenerative diseases, and diseases of old age, including arthritis and

cancer. As representing decay he can cause an accumulation of waste

materials in the body and often is a point of devitalization in the chart.


^ Saturn causes poverty, deprivation and want. He keeps us in bondage

or servitude, under the domination of others, and under the rule of external

forces. Yet Saturn also causes us to retain what we possess. Saturn

indicates property, land and Fixed assets. Those who obtain wealth

through a well-disposed Saturn may become misers and will carefully

hold on to what has with such difficulty been acquired.



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100 The Astrology of the Seers


In the lower sense, Saturn is a selfish planet; in fact, we could say that

Saturn is the planet of selfishness. It indicates our most deep-seated and

obstinate ego drives towards self-protection. Saturn is our survival in¬

stinct, which becomes our need to maintain our separate existence, and is

more basic and stronger even than our sexual drive. Most of our materi¬

alistic values, like our need for wealth, are little more than glorified

survival values and bear the limitation and poverty of vision of Saturn.

They are caused by the influence of Saturn but, as circumscribed by it,

are also destroyed by its disintegrating affect.


Furthermore, as the planet of the ego, Saturn is also the planet of fear,

upon which the ego is based. Saturn creates fear and darkness in the mind.

He makes us feel that we cannot overcome things, that life is against us.

He makes us doubt ourselves, doubt even the Divine, and makes us prey

to dark fears, fantasies and phobias.


Saturn represents the darker side of the mind and the baser elements

of life: crime, perversity and paranoia. Saturn indicates the underworld,

the lower astral realms. Its influence works through ugliness, terror and

fright, abuse, degradation and self-debasement. Saturn can cause not only

separation from loved ones and loss of love but also sexual perversions

and unnatural sexual actions. Saturn can cause us to pursue gross pleasure

without any grace, or find pleasure in acts of violence, harming others, or

even harming oneself.


Usually, a strongly malefic Saturn is prominent in the charts of

criminals, perverts, or evil-minded people. Its negative side comes out

particularly in association with Mars, another cruel planet. There is no

limit to the destruction the evil forces that these planets can project when

not under benefic influence.


On a lower level, Saturn represents the gross body and the senses, the

elemental forces which dominate us. It is the gravity that pulls us down

and gets us attached to what is inferior.


Saturn is the God who eats his own children, who devours his own

progeny. He raises people up, but eventually casts them down in a very

precipitous fall. Those who are under the spell of his base values will

eventually be destroyed by them. He shows the falsehood for what it is,

in which there is the revelation of the enduring value of truth.


As the power of darkness and obstruction, Saturn is the enemy of the

Sun and the Moon and has an eclipse-like effect upon them. Only Jupiter

has the power to really subdue or to balance out his influence, though

Venus and Mercury can refine it to a great degree. As Saturn is limiting,

Jupiter is unlimiting. As Saturn is miserly, Jupiter is generous. Both

together allow for an equalized movement of expansion and contraction,

creation and destruction, in which there can be true growth. As Jupiter



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The Planets: The Great Cosmic Significators 101


elevates Saturn, Saturn gives Jupiter a greater detachment and more

objective perception.


Saturn is in many respects not only the lowest of the planets but also

the highest. Its lesson is the most difficult but the most rewarding. Saturn

is the grandfather spirit and law giver, our guiding ancestor. He represents

not only the negative influence of the past which constricts us, he

represents the positive spirit of the past that brings order and consistency

to our lives.


Saturn in Hindu mythology is the son of the Sun. The Sun moves in

a chariot directed by Saturn. Saturn is the darkness, death and sorrow we

must overcome for the revelation of the true light. He is the guardian of

the mysteries of true awareness — which can only be attained through a

very precise and exacting cultivation of attention.


Saturn is the yogi in meditation. He can give complete detachment

and independence. He is the one who stands alone and goes beyond the

limitations of the masses. He shows the way of transcendence, though

necessarily difficult, whereby all limitations can be overcome by resorting

to our true and unlimited Self. In this respect the power of Shiva, who the

lord of the yogis and the God of death and transcendence, may work

through Saturn.


A well-placed and strong Saturn is thus necessary for the spiritual life.

In fact, it is necessary for creating anything of enduring value in any

domain of life. Saturn gives the concentration, the sense of detail, the

discipline and seriousness necessary to deal with the great challenges of



Saturn is the significator of life itself. It indicates fate, term of life,

and longevity. A strong Saturn protects the life. Saturn is the planet to be

propitiated in old age. He indicates the regime necessary for full life and

longevity, violating which, we suffer from premature decay and death.




Rahu creates smoke, has a dark body, resides in forests and


engenders fear; he is airy (vata) in constitution Ketu is similar


to Rahu. — Parashari, 3.30.


Apart from the seven planets, Vedic astrology regards certain signif¬

icant points of planetary relationship as minor or secondary planets. The

two most important of these are the nodes of the Moon. The north node,

or Dragon’s Head, is called Rahu in Sanskrit; the south node, or Dragon’s

Tail, is called Ketu. We will refer to the nodes throughout the book as

Rahu and Ketu, as it is a simpler nomenclature.



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102 The Astrology of the Seers


The lunar nodes are considered to be shadowy planets. Astronomi¬

cally, they represent the points at which the Moon’s orbit crosses the

ecliptic, the celestial equator. These are the places at which the Moon

crosses the point of the Sun’s orbit, at which eclipses can occur. The lunar

nodes show the times when the solar and lunar forces obstruct each other

or cancel each other out. They show the potential for short-circuiting, as

it were, oiir solar or lunar energies. They are thus very sensitive points

that can cause repercussions in the total field of planetary forces.


Rahu, the north or ascending node, is the point at which the Moon

crosses the ecliptic to the north; Ketu, the south or descending node, is

where it crosses it to the south. The influence of the north node is thus

ascending, expanding and externalizing, but of what is largely a negative

force. The south node is descending, contracting and internalizing. Hence,

in the Vedic system the south node is less negative than the north.


Eclipses of the Sun and Moon can occur in proximity to either of the

nodes. The nodes were regarded mythologically as the demon which

swallows the luminary and causes the eclipse. As such, they have the

power to overcome the Sun and the Moon, and in this sense they can be

stronger than any of the planets.


In Vedic astrology, therefore, the conjunction of any planet with either

of the lunar nodes is regarded as a kind of eclipse of that planet wherein

its energy is in some way obstructed, negated or liberated.


While it is the practice of many modem astrologers today to overlook

or consider lightly the lunar nodes, Vedic astrology regards them as among

the most important factors in chart interpretation. They possess the power

not only to negate planetary influences, but because eclipses are points of

energy transformation, they have additional special properties to transfer

or to augment planetary influences for good or ill.


The Lunar Nodes in Western Astrology


Western astrologers correlate the north node (Rahu) with Jupiter and

the south node (Ketu) with Saturn. They see the north node as generally

benefic and the south node as malefic. They interpret the north node as a

point of easy expansion of energy, leadership potential and good luck.

The south node appears to them as a point of obstruction, limitation,

thwarting of self-expression, loss of power, and misfortune.


They relate the nodes karmically. The north node is viewed as a point

of good karma from an unselfish past life in which the individual used his

energies (usually represented by the planet aspected by the node) for the

general good. The south node is regarded as a point of difficult karma

from a past life in which the individual furthered his own selfish interest

at the expense of others.



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The Planets: The Great Cosmic Significators


However, they also regard that the influence of the north node in

excess can result in a dissipation of energies. It may cause us to become

carried away by mass trends and collective influences (something like a

badly placed Jupiter). The south node, on the positive side, they consider

can develop strong concentration and mastery of abstruse or arcane

subjects (something like a well placed Saturn).


The north node is regarded as showing the opening up of a new and

positive karmic sphere; the south node shows completion of or limitation

to an old karmic pattern.


The Lunar Nodes in Vedic Astrology


The lunar nodes in Vedic astrology are a much more complex and

studied phenomenon than in Western astrology. Their meaning is usually

quite different though, under certain conditions, it can be simil&To that

in the Western system.


The lunar nodes, by themselves, are regarded as generally the most

malefic forces in the chart. The north node, Rahu, is said to be like Saturn,

the greater malefic; the south node, Ketu, like Mars, the lesser malefic.

Yet, the nodes have a subtler, more psychic, and more difficult to neutral¬

ize malefic force than these two main malefics. Of the two, the north node,

Rahu, is regarded as more malefic — as usually the most malefic force in

the chart.


That the two nodes are malefic is quite logical, for they indicate the

factors which cause eclipses that block out the light of the great luminaries,

the Sun and the Moon. For this reason they are more indicators of bad

karma than good. They may show when collective karma shadows the

individual life, and in this regard they can represent collective catastro¬

phes. Moreover, the south node, as completing the karmic cycle, is more

generally fortunate than the north node that begins it because its energy

is being internalized and withdrawn.


  • J Rahu, the north node, which Western astrologers equate with Jupiter,

Vedic astrology perceives quite oppositely as a more malefic form of

Saturn. However, Vedic astrology does recognize that the lunar nodes

(either of them, but more commonly the north node) can function in a

positive, Jupiterian manner when associated with a strong planet or when

in a strong position. As shadowy planets, the nodes take on and magnify

the power of the planets with which they are combined. The north node

in the Tenth house, for example, can boost up our career, but it may

threaten our integrity in the process.


nJ Rahu is regarded as the main planetary factor behind insanity, neuro¬

sis, neurological disorders, possession by negative entities, and other such

abnormal sensitivities of the mind and nervous system. This is particularly



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104 The Astrology of the Seers


true when it influences the Moon (especially by conjunction) and other

factors representing the mind (like Mercury and the Fourth house). It can

heighten our astral sensitivity, which can be to weaken our soul’s grip on

the physical body.


Personally, I have studied the influence of Rahu on many charts and

have seen a high instance of Moon-Rahu combinations in insanity,

nervous disorders, or criminal action. Note Moon-Rahu conjunctions in

charts of such mentally disturbed and power-seeking types as Jim Jones

and Charles Manson.


Rahu’s manifestation is not always as severe and may be counteracted

by other forces, as anything in astrology can be. Yet, its basic effect is

usually as predicted in traditional Vedic astrology and seldom really

Jupiterian. •


J The key to most nervous, psychological and emotional disturbances;

susceptibility to drugs and psychic influences; mysterious diseases like

cancer or neuro-muscular disorders; as well as most inexplicable general

mental unhappiness, malaise and unrest in life, can usually be traced to

the influence of these nodes, especially Rahu. This is particularly true

when they combine with and augment the negative force of other malefics

like Saturn.


J Ketu, the south node, which Western astrologers treat like Saturn, is

treated in the Vedic system like Mars. Though malefic, it is not regarded

quite as malefic as it is in the Western system. Ketu creates doubt,

disturbance, anger, ambition, willfulness, and a critical and often narrow

vision in life which may lead to conflict and argument. While Rahu shows

an individual carried away by mass trends, collective, unconscious, or

astral influences, Ketu shows the individual caught in his own contracted

energies, negative, critical, doubting, isolated, alienated, and obstinately



* >


The Negative Sun and Negative Moon


J As the factors which determine eclipses, the nodes are the shadows

of the Sun and Moon (speaking here symbolically, not astronomically).

The north node, Rahu, is the shadow of the Moon, or the negative Moon.

It has the power to obstruct, negate, cover or darken the Moon (the mind).

The south node, Ketu, is the shadow of the Sun, or the negative Sun. It

has the power to obstruct, negate, cover or darken the Sun (the self).


As the negative Moon, or the negative side of the Moon (the mind),


I Rahu represents illusion, hallucination, trance, psychosis, paranoia, and

other such negative mental states. As the negative Sun, or the negative

side of the Sun (the self), Ketu represents self-doubt, lack of self-confi-



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The Planets: The Great Cosmic Significators












dence, and lack of self-worth, which can lead sometimes to self-aggran¬

dizement or, ultimately, megalomania.


J Rahu has the power to overcome the Moon, and Ketu has the power

to overcome the Sun. They can limit other planets as well, though not to

such a degree. Similarly, Ketu can obstruct the Moon; it may create violent

fantasies, an attraction to the lower or macabre side of life, drug addiction

or alcoholism, or dark emotional states. Rahu can obstruct the Sun; it may

create confused imagination, indecision, illusions about oneself and the

capacity to lose oneself to collective or psychic influences. Yet Rahu is

more dangerous to the Moon; and Ketu, to the Sun. As having the power

to overcome the Sun, Ketu is the most powerful planet in the chart besides

the Sun.


However, please do not overreact to these two shadowy planets. Their

influence is only a portion of the chart. It seldom manifests the extreme

negative side; but for unaccountable, generally psychological or neuro¬

logical difficulties, please examine these two nodes. They explain much

that is hidden or occult in life.


Positive Sides of Rahu and Ketu


On the positive side,’the influence of Rahu can put us in harmony

with collective trends and give popularity, prestige, fame and power. It

imparts an a I nips t psychic sensitivity to mass trends and a capacity to use

them. Ketu, in the positive sense, can create great powers of concentration,

powerful perception, independence, the capacity to transcend external

influences, and psychic and spiritual insight. In terms of Yoga and the

spiritual life, it ultimately becomes the significator of liberation itself

(Moksha karaka). Aligned with Mercury, it gives good insight and is

helpful in the pursuit of such subtle subjects as astrology.


The positive influence of the nodes, however, is less common than

the negative, and both tend to have a debasing effect upon us. Both nodes

represent very difficult forces to handle, and their positive side may only

come out through overcoming great obstacles in life and may have



Rahu usually functions best when placed in a strong house, like the

Ninth or the Tenth, with the ruler of that house powerfully placed else¬

where. There it can give fame, status and prestige. It may give this when

strongly located in the First house also.


Ketu means a flag. It has the power to boost up the effects of strong

planets with which it is conjoined. A planet in its own sign or exalted,

conjoined with Ketu gains considerable power. Venus in the Second house

in Libra, conjoined with Ketu, for example, will give wealth. With Mars



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106 The Astrology of the Seers


in Scorpio in the Third house, Ketu can give great military prowess. Rahu

can also function in this way, but to a lesser degree.


A strong Rahu gives worldly powers and success — the fulfillment

of worldly desires, — but usually not inner fulfillment. It can give rise to

worldly desires that can never be fulfilled, however successful the indi¬

vidual may be, resulting in outer success combined with inner turmoil.


Ketu gives sudden and unexpected results for good or ill, depending

upon its placement. Well-placed, it makes the individual strong but not

necessarily sensitive to others. The lunar nodes, like Saturn, can increase

base values in life, producing more selfishness, even though providing

outer success. Hence, they can get us trapped in the realm of the senses

and in the abnonnal or unnatural use of the body.


In the spiritual realm, Rahu can give psychic powers and mediumship

capacity, but also danger from drugs, danger of possession, and danger

from black magic. Ketu gives perception, liberation, wisdom, and psychic

sensitivity in a more genuine way, but can give a too limiting, critical view

of things that gets us stuck in some comer of our minds. Yet, as the two

nodes are always opposite each other, usually when one is strong or weak,

so is the other.




The more recently discovered distant planets — Uranus, Neptune and

Pluto — are not usually used in Vedic astrology, and quite effective

readings can be done without them. Most of the influences they represent

are determined in Vedic astrology according to the lunar nodes.


Pluto appears much like Ketu. It represents the negative side of Mars

and is a psychic, willful planet. Its influence is similarly mysterious,

destructive, negative, and manipulative. It can lead us into danger or

suffering, even death.


Uranus, like Rahu, is related to Saturn in sign rulership but does not

so easily correspond to it as does Pluto to Ketu. Rahu is something like

Neptune and Uranus combined. Rahu has the imaginative, hallucinogenic

side of Neptune along with the energizing, shocking power of Uranus.

The influence of Uranus is eccentric, erratic, disturbing, and a strongly

individualizing force. It can force us into spiritual changes but may just

derange us if we are not conscious of its power.


Neptune relates to the negative or secretive side of Jupiter and is a

strongly sensitizing and often psychic influence. It has a subtle Venus-like

effect. It is the planet of imagination, illusion, fantasy and charm.



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Vedic astrology employs the same twelve signs of the zodiac as in

Western astrology. The meanings are similar, but their locations are

determined sidereally, as we have mentioned.


















\ Virgo





















































































































The signs reflect the meaning of the planet which rules them. The key

to understanding sign rulership is that it reflects the orbits of the planets

around the Sun.























The Moon




The Sun

























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108 The Astrology of the Seers


Cancer and Leo represent the orbit of the Sun. Around these two signs

are Gemini and Virgo, which represent the two halves of the orbit of

Mercury, the first planet in distance from the Sun. The next to follow are

Taurus and Libra, the two halves of the orbit of Venus, the next planet out

from the Sun; Aries and Scorpio, the two halves of the orbit of Mars; and

Pisces and Sagittarius, the two halves of the orbit of Jupiter. Finally we

find Aquarius and Capricorn, the two halves of the orbit of Saturn, the

most distant planet from the Sun.


Each planet has two signs. The odd-numbered sign represents the

positive half of its orbit around the Sun, wherein it is increasing and

expressing its energy ; the even-numbered sign represents the negative half

of its orbit, wherein it is decreasing and withdrawing (interiorizing) its

energy. Cancer and Leo represent the positive and negative halves of the

Sun’s rotation on its own axis.


The Moon as the Feminine Side of the Sun


Vedic astrology sees the Sun and the Moon as in essence one planet.

The Moon is the feminine side of the Sun that has been emanated to the

proximity of the Earth to nourish and promote life on Earth. The Moon is

the incarnation of the Divine Mother who dwells in the Sun. It is no mere

astronomical coincidence that the Moon and Sun have the same relative

size from the Earth; it is part of the working of cosmic law. Eclipses of

the Sun and the Moon can only occur because of this. They are not

accidental but are points of energy transformation necessary for the

development of life on Earth.


The interrelationship of the Sun and the Moon is necessary to main¬

tain the balance of positive and negative, masculine and feminine, yin and

yang energies on Earth. Without the Moon being the same apparent size

and balancing the influence of the Sun, life on Earth would not be possible.

The homeostasis necessary for life could not be maintained. The Moon

allows the Earth to hold water and is responsible for the maintenance of

the oceans. Through the oceans it allows for life, for the rains that nourish

plants, and for maintaining fertility in creatures. Its energy allows for the

building up of our bodies and minds.




The odd-numbered of the constellations are the positive, masculine,

or active signs; the even-numbered are negative, feminine, and passive.

For example, Aries, sign 1, is the positive or masculine sign of Mars,

wherein its energy is outgoing, expressive, manifest. Scorpio, sign 8, is

‘ the negative or feminine sign, wherein its energy is internalized, hidden,

acting behind the scenes. Generally planets are stronger in positive signs;



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The Signs: How Planets Transmit Influences of the Stars 109


that is, they can accomplish more. Odd signs have a more yang or solar

nature, and even signs have a more yin or lunar nature. Odd signs are more

energetic orRajasic; even signs are more resistant or Tamasic.


Both positive and negative signs are necessary; no distinction of high

or low, good or bad is implied. The negative side of a planet is that portion

of its orbit when it is gathering in cosmic energy; the positive side, when

it is releasing it.


The planets exist to bring into the solar system their respective portion

of the sevenfold cosmic energy from the stars. The planets are the dynamic

principles, whereas the signs are the fields or tissues maintained by their

movement. The solar system is an organism. The zodiac reflects the

organic relationship of the solar system with the galaxy. The planets are

transmission stations that bring in the seven rays from the galactic center

and- digest them, to allow for the evolution of the solar system and the

development of intelligent life on Earth.


By this system, Vcdic astrology cannot accept Uranus, Neptune or

Pluto as ruling signs, as they are ascribed today in Western astrology to

rule Aquarius, Pisces and Scorpio. This would destroy the sequence of

orbits and the logic of sign rulership. However, these planets may be

related to the signs in a less direct way. Pluto does appear related to the 1

negative side of Mars, Neptune to the negative side of Jupiter, and Uranus

to the positive side of Satum. They can be considered co-rulers of these

signs, just as K etu and Rahu are o ften considere d to be co-rulers of Sc orpio

an d Aquarius, as their similarity to Pluto andUranus would a ffirm

“We see, therefore, that the signs do not exist apart from the planets.

Gemini, for example, is nothing but the energy channeled by Mercury in

the positive side of its orbit, while Virgo is its energy channeled in the

negative half. The energy sustained by the orbit of each planet is projected

through two signs of the zodiac, or two thirty degree sections of the sky

relative to the Earth.




Each sign relates to one of the three major qualities, called in Western

astrology “Cardinal,” “Fixed,” and “Mutable.” In Sanskrit they are called

Chara, active, Sthira, firm or “immovable” and Dwiswabhava, dual or

“both natured”.


These qualities relate to the manner whereby the individual directs

his or her energy in life and is often reflected in the nature of the character.

These qualities arc much like positive (Cardinal), neutral (Fixed), and

negative (Mutable) electrical charges. No quality is necessarily better or

worse than the others. However, each has its energetic pattern and its

characteristic imbalances that an individual dominated by it must master.



^7#it/<rZcra.Zc.a/ t F^.iuth.A.







The Astrology of the Seers



Cardinal Types


Cardinal signs show the positive, active, dynamic, initial, or guiding

phase of their respective element. Cardinal quality corresponds generally

to the quality of Rajas: It is the principle of movement, gives impulse,

direction, and expression; but may cause disturbance, agitation, and too

forceful or too frequent action.


Cardinal types (those individuals who have planets predominately in

Cardinal signs) are people of action. They are positive, expressive,

outgoing, and have a high sense of achievement and accomplishment.

They are willful, aggressive, impulsive, dynamic, and often become

successful as leaders. Most high achievers or executive types are of this

quality. While they can accomplish a great deal and often get what they

want, they may be lacking in sensitivity or unable to reflect upon them¬

selves or their goals properly. They may impose themselves on others or

harm others along the way, or at least may not be sensitive to the feelings

of others. They can overextend themselves or bum themselves out through

excess activity, movement and stimulation. As souls they may be begin¬

ning a new phase of manifestation. Modem culture likes this type. They

have self-confidence, seek advancement, and direct their energy towards

their goals in a powerful way. Many of our leaders, bosses and entertainers

are of this type.


Cardinal types need to cultivate more sensitivity, flexibility, patience,

and introversion and develop more consistency and stability. They need

to make sure that what they are directing their energy towards reflects

their deepest will and aspiration so as not to get caught in action for its

own sake. If they can do this, their capacity for inner development in life

can also be very high.


Fixed Types


Fixed signs show static, stable, neutral, formal, or enduring phase of

their respective element. Fixed quality corresponds generally to Tamas: It

is the condition of form or substance; gives continuity and consistency;

but may cause inertia, resistance and stagnation.


Fixed types are firm, stable, and determined in who they are and what

they do. They like to continue, preserve, and uphold things. They are quite

settled in themselves and often unwilling to modify their opinions or to

question themselves. Their characters are firm, hard, and unyielding. They

are consistent, have strong faith, and do not waver in their beliefs. They

can be like a rock, which is not moved by things. They can be obstinate,

fixated, and incapable of accepting or even acknowledging any other point

of view than their own. They may be conservative or traditional or at least



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The Signs: How Planets Transmit Influences of the Stars






may not see the possibility of another way of doing things. They are often

possessive and may accumulate much in life, finding it difficult to let go.

When highly evolved, they are souls who hold to the truth and have great

faith. When less evolved, they may be insensitive, attached, or- resistant.

They change slowly, but what they alter will endure. They can be

emotional, sentimental or have a strong feeling nature. Sometimes they

are thoughtful, but they go more deeply into the ideas they already have

rather than develop new ones. As souls, they are usually maintaining a

phase of manifestation.


Fixed types need to develop more initiative and attempt more new

things, particularly new ways of looking at things. At the same time, they

need to be more sensitive, adaptable, and open. They must make certain

that what they are holding on to is the truth and not just some pattern of

negativity, emotionality, or selfishness.


Mutable Types


Mutable signs show the negative, transitional, unstable, undirected,

or malleable phase of their respective element. Mutable quality corre¬

sponds generally to Sattva: It is the subtle, transformative, or refined state

of the element which may, however, cause instability, hypersensitivity

and disintegration. (It should be noted that some Vedic astrologers asso¬

ciate fixed quality with Sattva, as it is stable, and mutable quality with

Tamas as it is disintegrating; but mutable signs are the best for developing

the mind, which is of the quality of Sattva).


Mutable types are flexible, adaptable, and capable of many things.

They often have many talents, interests, curiosities, and skills. They are

prone to be indecisive and may find it difficult to act. In addition, they

may be inconsistent and unable to stick to things. They are often mental

types who like to think, calculate, worry, or reflect, and they can become

too introverted or overly preoccupied with themselves. They more com¬

monly suffer from mental or nervous disorders, immune system derange¬

ments, and allergic.-.. They are often agile on a physical level, particularly

when young, but have poor endurance. They can be very talkative or

communicative, though they may not have anything specific to say. By

their ability to exchange things, they can become good businessmen, yet

they may also get caught in their ideas and calculations about things. They

may be successful as performers, as they can modify the character that

they appear to be, but are apt to be unstable. When highly evolved, they

are capable of great sensitivity and broad comprehension. When less

evolved, they can bo erratic, unreliable, and neurotic. As souls, they are

usually completing a phase of manifestation.



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112 The Astrology of the Seers


Mutable types need to have more initiative, daring, and willingness

to act. They need to set aside their thoughts and work through their actions.

They also need independence, firmness, consistency, and peace. Above

all, they need to direct their sensitivity in a more conscious direction so

that they are not so easily disturbed by things, so that they use their

sensitivity consciously as a tool rather than have it react against them





In judging the qualities of the individual in the chart, we must note

the qualities of the planets themselves. Even if most of our planets are in

Fixed signs, a strongly malefic Saturn may give much mutability to the

nature or cause our patterns to be broken, no matter how strongly we try

to make them endure.


In terms of the three qualities, the Sun and Mars are more Cardinal

or active, liking to lead and to dominate. The Moon and Venus are usually

more Fixed or passive, preferring to yield or to endure, but an afflicted

Moon becomes very Mutable. Mercury and Jupiter are more Mutable or

adaptable, liking change and development. Saturn in itself tends to be

Fixed, tied to inertia; but its effect on other planets is to weaken them or

render them Mutable. The lunar nodes, Rahu and Ketu, also function as

disruptive or Mutable forces, unless well-placed, in which case they

strengthen the qualities of the planets they are associated with and can

give Cardinal strength. We should also note the qualities of the houses in

which the planets are located.


In addition, it is important to note the particular planets in the signs

of each quality. A Mutable Sun, say in Gemini, will give mutability to the

will and character, even if the majority of planets are not in Mutable signs.

A Fixed Mars will give a fixed energy and purpose, even if there are no

other planets in Fixed signs. Hence, even if there is a relative balance of

the qualities, the qualities will still have their affect according to the

planets which they rule.




Each sign relates to one of the four elements of earth, water, fire or

air, in one of the three modes of these major qualities.


As the signs show the field in which the planets operate, their elements

show their different levels — the layers or densities of our being in which

we function in life.



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The Signs: How Planets Transmit Influences of the Stars H3


Earth Signs


Strong planets in Earth signs show a strong sense of form, order,

utility, and practicality, and they seek material manifestation or expres¬

sion. They usually show a strong connection to or much work to do with

the Earth, the body, or physical matter. For example, we can find them in

such diverse professions as gardeners, doctors, bankers or farmers, all of

whom deal with something tangible in the material world. They may show

work with the hands, a strong sense of form, or work with the practical,

informational, or earthly side of the mind. They keep us in the realm of

the senses and require that we use our senses in a clear manner. They

demand that we develop mastery of the body. They can have a certain

gravity to them or weigh us down.


On the higher level, they can give us the capacity to realize our inner

potentials in the material world, to see things as they are. Here we find

them in the charts of old souls — those who have much connection with

traditional cultures (like India or Mexico) and who may be completing

their cycle of evolution. Those who follow Earth or nature religions, like

Taoism or the American Indian path, may be of this type. On a lower level,

they may tie us to the world or the body and place a shadow over us, even

draw us into the underworld. Many souls just coming into this world, or

up from the animal kingdom, can be dominated by such coarser earth



Well-placed planets in Earth signs give practical efficiency, physical

purity, and the capacity for work. Poorly placed planets in Earth signs

constrict and block us and keep us tied to the harsher side of life.


Water Signs


Water signs bring our planetary energies into the realm of feelings

and emotions and often give love, affection, and attachment. They can be

instinctual or intuitive, depending on how we use them, and usually cause

us to seek emotional regard and recognition. They can show much work

to do on the level of feeling, with our psychology and with human

relationship. They can give strong vital natures and promote the inter¬

change of emotional energy between people. They indicate that our main

fulfillment will come in relationship, which may be family, friends, social

recognition, or even spiritual relationships. Those who have many planets

in Water signs usually have many people around them, and they often

provide a place in their house for people to come together. They may find

it hard to create boundaries between themselves and others and thus may

lack clarity. Their lives may be in the sea, as it were.



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114 The Astrology of the Seers


On a higher level, Water signs give wisdom, faith, devotion and

compassion. They may be connected with astral worlds of art or devotion.

On a lower level, they give sentimentality, greed and attachment. We may

get drowned in the emotional issues we are not able to work out or do not

want to let go of. We should note that while water is creative, it can also

cause decay.


Well-placed planets in Water signs give positive feelings, love and

creativity. Negatively placed planets breed deep-seated emotional turmoil

or stagnation.


Fire Signs


Fire signs show strong will, ambition, determination, discrimination,

perception, and a critical mind. People with fiery planets often seek power

and a display of force and drama. Their focus is more on the self and

character than upon the interchange with others. They like to be popular

but usually to dominate, not to be on the same level with others, as is the

case with Water signs. They show that our main field of activity in life is

in the realm of the will. We need to be certain of our motivation and the

nature of the self we are projecting. Fire signs give us the need to develop

real independence, clarity, and understanding, and not just to shine over

or rule over others.


On the higher level, they give independence and insight, strong

judgement and high values. Fire types (those with strong planets in Fire

signs) are able to penetrate into things and understand the underlying

energy, motivation, or force behind them. Fire signs give leadership, the

capacity to make alliances, and the ability to project warmth, light and

beneficence. On the lower level, they may make us destructive. Our will

may clash with those of others and bring us into argument and conflict.

They may cause us to be vain, proud, or self-promoting.


Well-placed planets in Fire signs give illumination, freedom and

enlightenment. They show the soul coming forth in its manifestation.

Wrongly placed planets in Fire signs can be burnt up and show the will in

turmoil and complication.


Air Signs


Air signs show versatility of movement and change, generally more

on a mental level. People with airy planets are often intellectual or at least

mental types. They seek communication and realization of ideas and

ideals; their love is usually of knowledge. They are often speculative and

not concerned with practical results. They may live in their ideas and

calculations, plans and projections. They show much work to do in the



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The Signs: How Planets Transmit Influences of the Stars 115


realm of thought and communication. They seek to ascend but may not

have the foundation for it. Their energies may get scattered or diffused.


On a higher level, they increase idealism and aspiration and the

longing to go beyond this world. They can be philosophical or humani¬

tarian in their outlook. On a lower levej, they may keep us confused and

ungrounded, not willing to face the facts about life or about themselves.

They may want to change things according to their own notions that may

not correspond to any reality or truth of things. They may be attached to

their mental patterns and nervous eu’-gy that may not reflect anything



Well-placed planets in Air signs give comprehensiveness, balance and

sensitivity. Wrongly placed planets in Air signs have heir energy dis¬

persed. They show disturbance, uncertainty, and lack of consolidation and

may cause mental or nervous problems.




For a complete understanding of the elements in the chart we must

examine the elements represented by the planets themselves, particularly

that of the strongest planet. For example, one may have many plane, s in

Earth signs, but if they are predominately fiery planets and strongly placed

(especially an exalted Mars in Capricorn) one will have much energy,

enthusiasm and motivation (fire) to accomplish things in the material or

practical realm (earth). We would say such a person is “Fire operating in

the field of the earth.” Their force or the quality of their nature would be

more fiery, but their realm of manifestation would be more earthly. Even

their physical constitution would usually be more fiery (Pitta), though they

would be active through the body, senses, or the concrete side of the mind.


If the planets are of different elements than the signs in which they

are located, a certain cancellation or overpowering of elements can occur.

If, for example, an individual has Mars, Saturn, the Sun and the lunar

nodes (none of which has a watery nature) in Water signs, these planets

may serve to negate the energy of water rather than to manifest it. They

could even create air in the nature by this neutralization of water. If such

planets are weakly placed, water may serve to overpower the elements

and qualities the planets normally possess.


Much of the nature of an individual and their issues in life can be seen

in how the elements relate in the chart. We could examine these configu¬

rations element by element and planet by planet but there is not the space

for it. For example, if a person has planets primarily in earth and air, there

will be a battle between the practical and idealistic sides of the nature. If

they are primarily in water and fire, the emotions and the will may be at

odds. If they are mainly in earth and water,’their energy will tend to sink



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The Astrology of the Seers


or contract itself. If they are mainly in fire and air, their energy will expand

and ascend but perhaps disperse itself.


The three qualities and the five elements are related. Cardinal quality

is similar to fire; that is, energizing and expressive. Fixed quality is similar

to water; gathering and stabilizing. Mutable quality is similar to air;

fluctuating and communicative.


The signs share the attributes of their respective elements —















Light, subtle, mobile, dry and clear. They are

expansive, expressive, relating, and sensitive, but may

cause dispersion and disintegration.


Hot, radiant, light, sharp and clear. They are active,

guiding, penetrating, and separating, but may cause

combustion and destruction.


Wet, cloudy, cold, stable, smooth and soft. They are

passive, yielding, receptive, and calm, but may cause

stagnation and decay.


Heavy, dark, hard, rough, static and slow. They are

contracting, resistant, unyielding, and unexpressive,

but also give stability, endurance, perseverance, and






Western astrology tends to focus on the Sun sign. In Vedic astrology

the Ascendant is the most important factor, followed second by the Moon

sign, and third by the Sun sign. This is logical because the Ascendant is

the most quickly changing of all planetary factors. It changes signs in two

hours, compared to two and a-half days for the Moon and a month for the

Sun. Hence, it more directly reflects our individuality. As it is the point

of orientation of the Earth to the heavens, it also more directly reflects the

meaning of our particular incarnation on Earth.


However, whatever sign has the greatest strength by aspect or asso¬

ciation of planets, will be the strongest in the chart. It may not be one of

these three signs, though it usually is.


The signs are not irreducible factors; it is the planets that are the main

ones. For this reason, in Vedic astrology we speak of individuals according

to their most powerful planet or planets, more so than their signs. We judge

individuals primarily by their planets.


Sometimes the strongest planet is not the ruler of the Ascendant, the

Moon, or the Sun. Usually, if a planet aspects these factors and their rulers,

it will overpower tl)em. For example, Saturn, as the strongest planet in the



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The Signs: How Planets Transmit Influences of the Stars 117


chart, will give Capricomian traits (the traits of its Cardinal sign) even if

there are no planets in Capricorn. It is the qualities of the planets that are

the essence of Vedic astrology. The signs are only one side of that.


The following delineation of the signs is general, mainly according

to personality types. It is primarily as Ascendants that their qualities are

described here; but, to a lesser degree, the same indications apply as Moon

signs or Sun signs.





Aries is the positive sign of Mars, Cardinal Fire, the beginning of the

zodiac, the head of the Cosmic Man (time personified), a ram. As sign

number 1, Aries gives independence, force, self-expression, and a strong

personal orientation in life.


Aries types are dynamic, aggressive, competitive, and possess much

initiative. They often live in their heads and can have a penetrating power

of perception. They have scientific and logical abilities and may be good

at research and invention, the development of new ideas. They are

independent, adventurous, and skillful in what they do. They possess

strong emotions and passions but usually remain in control of them. They

are often willful, impulsive or headstrong and can be critical or opinion¬

ated; yet they can make good psychologists once they learn to examine

themselves. Less evolved Aries types may be angry, impulsive, and

manipulative, pushing their way through life and imposing their ideas and

energies on others. They may be driven by their impulses and instincts.


Though martial, their martial energy is expressed more through the

mind than the body. They are prone to argument but do not often resort

to violence. They may be vain, self-indulgent, or just overly preoccupied

with themselves. While very good at developing strategies, they may

become victims of their own cunning. They can think about things too

much and can give themselves ulcers. Aries types can be self-centered

and are not always sensitive to others. They benefit from relationship to

balance them out. They are usually initiating a new phase of manifestation.

Their key to spiritual growth is to use their sharp minds to discover truth,

not to promote themselves.




Taurus is the negative sign of Venus, Fixed Earth, the face and neck

of the Cosmic Man, a bull. As sign number 2, it gives a strong sense of

relationship, partnership, and communication of feeling. Taurus types



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J18 The Astrology of the Seers


seek balance and harmony in individual relationships and in their organi¬

zation of their immediate environment.


Taurus people are stable, enduring, and fixed in their ways. They have

a strong sense of form and beauty and may become artists and poets. They

are often attractive, particularly when young, and like to adorn them¬

selves. They can be very possessive and may become businessmen,

bankers or those who accumulate property. They are apt to be materialistic

and sensual, and enjoy comfort, beauty, luxury or adornment around them.

They often develop taste, refinement and grace. They communicate well

with others and associate readily with foreigners. They tend to become

obstinate and do not like to move from a position once they have accepted

it as their own. They are slow to anger but also slow to forgive and can

even be cruel or insensitive to those outside of their circle of association.

They possess good memories but may become sentimental or cling to the

past. They like to live in their body and senses.


Taureans usually value marriage and a stable and happy home life.

They can be very romantic and devotional and are often votaries of the

idea that all is love. They are attached to the earth, often work with their

hands and leave their mark of form on their practical environment. Their

mode is to acquire, preserve and refine. Spiritually they are also more

devotional and incline to tradition and ritual.




Gemini is the positive sign of Mercury, Mutable Air, the lower neck

and shoulders of the Cosmic Man, twins or a couple (a man and a woman).

As sign number 3, it gives an energetic nature with a seeking of change

and interchange, motion and invention.


Those in whom the influence of Gemini predominates are often

nervous, restless, and agitated. They possess quickness and adaptability

of body and mind but can exhaust themselves through excessive activity.

They have good intellects, excellent powers of speech and communica¬

tion, and a good Command of language. They may be writers, journalists,

poets, secretaries, or computer programmers. They are good with infor¬

mation and statistics and may be scientists. There is a speculative side of

their minds, however, and they can pursue ideas simply for their own sake,

or get caught up in their own unrealistic fantasies or worries. They usually

love knowledge.


Geminis are as mobile in human relationships as they are in mind.

They tend to marry more than once or have several partners. They may

be strongly sexually oriented but must be careful, as their vital energy is

not always as high as their imaginations. They love stimulation and

novelty and can get easily addicted to media or computer-influences. They



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The Signs: How Planets Transmit Influences of the Stars 119


like anything that excites their nervous system or increases their velocity

in life, but thereby they can become hypersensitive or neurotic. Their

agility of mind may cause them to become deceptive or unreliable, and

they can be tricky and hard to pin down. They may be indecisive and never

bring anything to fruition. They are the most changeable of all types and

are always on the go until their energy fails them. Once they come to seek

inner knowledge rather than outer knowledge and sensation, they can

become quite spiritual, as their energy is the most subtle and volatile of

all the signs.




Cancer is the sign of the Moon (an even or negative sign). Cardinal

Water, the chest of the Cosmic Man, a crab. As sign number 4, it shows

a need for mental and emotional stability and happiness.


Cancer people are usually open, friendly, sympathetic, caring and

nurturing, as they are under the sign of the mother. “They value human

relationship and the exchange of feelings, particularly on an intimate and

personal level. They usually have many people in their homes, friends

coming and going, and enjoy cooking or caring for them. They seek

popularity and are sensitive to the moods of the masses, through which

they can gain social or political influence and recognition. Yet they may

be overly emotional, sensitive, shy, attached, and dependent. They love

their home and family but sometimes to the point of narrow mindedness.

In the same way, they can love their community, country or religion in an

enclosure of feeling.


Cancerians are devoted, loving, and intuitive, often sensing immedi¬

ately the feelings of others. They can have powerful imaginations, yet may

be bound by subconscious fixations and attachments. They are gentle and

non-harmful, but may become defensive or cowardly. They are just and

frugal but sometimes lack in will, initiative, and courage. They are

receptive and can become contemplative. When they open up to the

spiritual life, they are usually of a devotional bent of mind. What they

follow, they will represent and project to the world at large. Once they

feel connected, they gain confidence, initiative, and power and can shine

over others like the Moon. Once they learn how to be receptive to truth,

they can do great service in life and act with great power.




Leo is the sign of the Sun (positive), Fixed Fire, the solar plexus of

the Cosmic Man, a lion. As sign number 5, it shows a need for order and

harmony around a central will and character influence.



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120 The Astrology of the Seers


Leo individuals possess a strong sense of self, character, and will in

life. They know who they are and want others to recognize it. They are

often proud, bold, ambitious, and aristocratic. They respond strongly and

personally to things and are dramatic, sometimes vain, in their self-ex¬

pression. They like to attract attention and may talk a lot about themselves.

They like to shine in social situations and may dominate others. They

prefer to be the center of attention and value honor, respect, and prestige.

They are often strong souls and possessed of fine principles and good

intelligence. They can be refined in their manners or philosophical in their

outlook on life.


Leo types have strong and noble hearts but can suffer from too

powerful emotions or too much need for attention. They do not always do

well in partnership and tend to form alliances with inferiors or to subor¬

dinate their partners to them. They may suffer from their children since

they do not always give them enough independence. They like to turn

others into satellites, who may in turn rebel against them. If they can

control their pride they can develop much power of character that can take

them through all the highs and lows of life and grant them a spiritual

perception. Inwardly, they can develop greatness of soul and character.


As they have a high standard for themselves, they can become very

dejected if they fail or do not succeed as much as they wish. Such fallen

Leo types can be among the most miserable of people.




Virgo is the negative sign of Mercury, Mutable Earth, the intestines

of the Cosmic Man, a virgin. As sign number 6 (2×3), it shows the need

for balancing energy, particularly between body and mind.


Like their Gemini counterparts under the influence of Mercury, Virgo

types possess good intellects, command of the language, and nervous

sensitivity. They make good teachers and have a strong sense of the facts.

They also can project the healing ray of Mercury, and make good doctors

and healers, and can be good at Yoga (particularly Hatha Yoga). They are

more physical than Geminis, like physical exercise and may excel as

athletes. Their knowledge has a more practical or informational side to it

and they are often good at trivia. Their knowledge is seldom theoretical;

it is usually tied to some form or practical manifestation. They make for

good craftsmen, draftsmen, or artists, as they have a strong sense of form,

line and detail. Virgos may become actors, as they can easily learn how

to discipline their expression and project their emotions; they are more

method actors than charismatic types, however.


Owing to their sensitive and changeable minds and nervous systems,

they may become neurotic. They often suffer from a nervous or variable



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The Signs: How Planets Transmit Influences of the Stars 121


digestion and elimination. They are usually the weakest physically of the

signs and can more likely come down with difficult to treat disorders or

chronic diseases, particularly problems involving the nervous system.

Their body-mind coordination may fail them. Sexually, they tend to be

shy when young but are prone to excessive sexual activity when older,

though it is seldom open or freely expressed.


Virgos are often discriminating and exacting about details, and prefer

cleanliness and order. Their discrimination sometimes has a spiritual

orientation and they can be good at philosophies like Vedanta that are built

on purity and detachment. They possess good and factual memories.

Being helpful and service oriented, they are good workers but can suffer

from overwork or lack of recognition in what they do.




Libra is the positive sign of Venus, Cardinal Air, the lower abdomen

of the Cosmic Man, the scales or balance. As sign number 7, it gives

leadership, power and command of ideas.


Libra has a somewhat different meaning in the Vedic than in Western

astrology. In its stronger manifestation it is the sign of reformers, revolu¬

tionaries, prophets, idealists, and fanatics. Libra individuals have a strong

sense of harmony, justice, and balance, particularly in the realm of ideas.

They want to see heaven on earth. They are sensitive, humanitarian,

excitable, and have the power to arouse and influence the masses. Their

orientation is often political, in which sphere they often become leaders,

even great generals. They love the truth and are devoted to their ideals but

may go too far in their zeal and become propagandists. They have a strong

sense of the world, or history as a whole, moving towards some ideal.

Their idealism may also express itself through art and drama, which for

them becomes a vehicle for social change. They like fame and recognition

and seek an audience for their ideas.


Librans are usually attractive and have a charisma that may become

sexual. They are not much concerned with home and family, but under

the rule of Venus, they do like to have beauty around them. This is often

expressed as having circles of beautiful or famous friends. They often like

to live in the clouds and have strong connections with the higher astral

plane. They can attune themselves to the love of truth and thereby quickly

leam to transcend the world.


With their sociable nature, they are often successful and want to make

a mark upon the world. They like business situations that give them

administrative power or ability to influence others; yet they can lose

themselves in their goals and projects.



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122 The Astrology of the Seers




Scorpio is the negative sign of Mars, Fixed Water, the sexual organs

of the Cosmic Man, a scorpion. As sign number 8 (2×4), it shows a need

for balance and stability on a deeper or psychic level.


Scorpio is a very profound and mysterious sign. As the negative or

physical side of Mars, Scorpio people are often soldiers, policemen, or

athletes. They like to use their martial force on a physical level and can

be prone to the use of force. They usually have good muscles and like to

exercise. When mentally developed, they have a good capacity for re¬

search and inquiry and may become chemists or surgeons. More evolved

Scorpio types like to explore the depths of the mind and may have an

interest in the occult and Yoga (Tantra). Their Kundalini can often be easily

aroused for good 6r ill. They may like trying to work with or overcome

negative forces and thus see life as a battle between light and darkness

with which they may become obsessed. They are often fascinated with

techniques or technologies for directing energy, either outwardly or



Scorpios can be very intelligent and perceptive but are cautious,


– hesitant to reveal what they really think, or to expose themselves. They

can be good orators or debaters and may become good poets, artists, or

actors with their ability to express powerful emotions and sentiments.

They are usually passionate and can be very attached sexually. When

unevolved, they are prone to vice, perversity, or the underworld side of

life and can become violent emotionally or physically.


Scorpio types are intense, secretive. introverted, and sometimes trou¬

bled. They have an active subconscious and must keep their emotions

clear and pure, free of envy and attachment, or they can get stuck on an

emotional level; yet by this sensitivity they may develop a philosophical

disposition and profound insight that the other types rarely attain. They

can be caught in their solar plexus and the accumulation of personal

power. They need to surrender to the heart.,The higher side of Scorpio is

symbolized by the eagle, the profundity of vision and transcendence

needed to subdue the serpent. .




Sagittarius is the positive sign of Jupiter, Mutable Fire, the hips of the

cosmic man, a horse, centaur or archer. As sign number 9 (3×3), it shows

grace, beneficence, completion, and full harmony, the manifestation of ‘

the will in action.


Sagittarius individuals project the positive side of Jupiter. They have

a positive attitude in life, a generous nature, an expansive spirit, and a



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The Signs: How Planets Transmit Influences of the Stars 123




moral, religious or philosophical disposition. They have a strong sense of

principle, law, and justice. They are usually warm and friendly, dramatic,

and seek to develop their principles in life. They make themselves noticed

and can easily become active or involved with the expansion of the social

forces they open up to. On the other hand, they can be too conventional,

too law-abiding, and overly moralistic, often caught in some dogmatic

idea. They may become lawyers, religious leaders, or successful business¬

men. They like to stay within the convention of the society, group, or

organization with which they are involved. They possess critical minds

and strong opinions but are prone to become self-righteous. Their minds

may be too discriminating and fault-finding, and they may be unable to

see their own limitations.


Sagittarians are often athletic, though not always competitive. They

like the outdoors, enjoy the wilderness, and are lovers of nature. They

have a sense of play or even partying, which may become self-indulgence

or group indulgence. They find it hard to settle down. They are lucky in

life and things often come easy for them. The world often responds

quickly, and favorably to them; they can inherit much from father or ‘

family. They are a helpful presence in any enterprise, as they bring much

enthusiasm and make good and devoted friends. Yet, however successful

they may be in the material world, they usually retain some sense of higher

aspiration and are attracted to religion or the spiritual life.




Capricorn is the negative sign of Saturn, Cardinal Earth, the knees of

the Cosmic Man, a crocodile. As sign number 10, it shows the state of

power,’order and complete organization.


‘ Capricorn is often the lowest and the highest of the signs in terms of

achievement in life. It is the sign of practical realization. On the material

level, this can create much worldliness and obstinacy and make people

selfish. Less evolved Capricorn types may be sons of the earth, farmers

who know little beyond their farm. Somewhat more evolved is the

hard-headed Capricomian businessman who saves everything for some

eventual great gain. On the spiritual level, Capricorn can give the capacity

to manifest spiritual principles in daily life and practical work.


Capricorn types are hardworking, persevering, and’tenacious, and

have the power for eventual great accomplishments. They usually have

to work for themselves and leam to value everything that comes through

their own effort. They start slowly in life, often encounter many obstacles

along the way, but thereby create the energy for long-term success. They

are ambitious but often narrow in their goals and rigid or cutting in their

opinions. They can be shrewd at business and are often good ip science



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124 The Astrology of the Seers


and technology, with a strong mathematical sense. They tend to be

traditional and may have much past life karma in traditional and oriental



They often need to learn more self-surrender, to take themselves less

seriously, and to be less concerned about the outer form of things. They

are often detached from their emotions, either by lower sensate or higher

intellectual and spiritual values, or just by their strong sense of conven¬





Aquarius is the positive sign of Saturn, Fixed Air, the lower legs of

the Cosmic Man, the pot or the water bearer. As sign number 11, it

indicates the group and the need to understand what individuality really


Aquarius individuals are the most self-negative of all types. On a

higher level, they ‘nave more faith and the capacity to surrender the ego

to the Divine. On a lower level, they have more belief in others and tend

to denigrate themselves towards the ego demands of others or peer group

influences. For this reason, they tend more towards sexual deviations than

the other signs. They are prone to do what they are told not to do and to

befriend those whom they are told to avoid. In this way their energy can

be blocked, dissipated, confused, or darkened.


On a higher level, they are willing to sacrifice themselves for the good

of all and may be strongly humanitarian. On a lower level, they may accept

a subservient, servile, or even degrading role in life and not protest against

the injustice inflicted upon them. They like to take the side of the

oppressed, rejected, the outcast, or disapproved elements of society. They

often have much guilt and like to blame themselves. They act selflessly

relative to what they repose their faith in. If that is in the Divine, they may

become saintly. If it is some criminal group, they can even become

underworld leaders.


Aquarians may be eccentric and scattered in what they do, unclear as

to who they are. They lack charisma and often fail as political leaders to

attract the masses; yet by their faith and devotion, they are often successful

as religious leaders and teachers. The water they bring is that of truth from

their intuitive perception.




Pisces is the negative sign of Jupiter, Mutable Water, the feet of the

cosmic man, the fishes. As sign number 12, it shows the complete display

of all possibilities but not necessarily their proper integration.



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The Signs: How Planets Transmit Influences of the Stars 125


Pisces individuals are emotional, expansive, intuitive, and imagina¬

tive. They are enthusiastic but not always wisely so. They like to influence

others but are easily influenced themselves and may be vulnerable or

impressionable. They are friendly and communicative and thus can relate

to a variety of people. They can easily become dependent or make others

dependent upon them. They are often sentimental and easily moved by

feelings, including those that are not genuine. They are friendly and

compassionate but can be moved by sympathy and pity. When frustrated

in life, they often develop self-pity. They are usually attached to the past

for good or ill and may accept the values of the culture and religion they

are bom into. However, they are susceptible to missionary type influences

and like demonstrations of faith. They like ceremony and ritual of all sorts,

enjoy music and can be good musicians.


Pisceans often lack in boundaries and may not have enough clarity

and practicality. They can be amorphous, hard to pin down, and often

appear in whatever way is necessary to please or placate others, reflecting

the influence of the moment. As a Mutable and emotional sign, they tend

toward emotional disorders and have sensitive digestive and nervous

systems. They can become dependent on or addicted to sugar or alcohol,

and often need special emotional acknowledgement or approval. They are

not often good leaders but can make good followers or promotets. They

lack in initiative and self-confidence, and like to dissolve themselves or

merge in others.


They need to control their imaginations and develop more discrimi¬

nation. Once they do this, they can reflect the creative joy of the soul.




There is one sign in which a planet functions at its optimum, called

its “exaltation.” Except for Mercury, which both rules and is exalted in

Virgo, this sign is different from the signs ruled by the planet. In Vedic

astrology, there is a specific degree of exaltation, a point in the exaltation

sign where the exaltation is highest. These points of exaltation are

different for every planet. Planets occupying their degree of exaltation are

preeminently strong.


These positions are — the Sun 10° 00′ Aries, the Moon 03° 00′

Taurus, Mars 28° 00′ Capricorn, Mercury 15° 00′ Virgo, Jupiter 05° 00′

Cancer, Venus 27° 00′ Pisces, Saturn 20° 00′ Libra. Rahu and Ketu are

sometimes given exaltation points as 20° 00′ Taurus and 20° 00’ Scorpio

(hence, when one is exalted, so is the other). By the views of other Vedic

astrologers, Rahu and Ketu are both said to be exalted in Gemini and

Virgo, the signs of Mercury.



^HxixrlxralcjtMJ. tf^iuLh.A.







The Astrology of the Seers


Exaltation is an important factor in determining the strength of a

planet and the favorability of its sign location. By some systems the

strongest planet in the chart is the one closest to its degree of exaltation.


The sign opposite that of exaltation is referred to as the sign of a

planet’s “fall,” also referred to as “debilitation.” The degree opposite its

degree of exaltation is its degree of its fall. Planets in their degree of fall

are weak and can cause many difficulties.


Planetary debility can be cancelled out by special factors. A planet

with its debility cancelled can give very good results, perhaps even better

than exaltation.


The Sun in Libra with its debility cancelled can give a strong,

self-confident, and expressive character. The Moon in Scorpio with its

debility cancelled can give a very deep understanding of the psyche and

is common in spiritual teachers, occultists, and psychologists. Mars in

Cancer with its debility cancelled can give mastery over the feeling nature

and the capacity for profound relationships. Mercury in Pisces with its

debility cancelled can give a very profound, intuitive mind and much

insight. Jupiter in Capricorn with its debility cancelled can give great

wealth, political power, or the capacity to influence others. Venus in Virgo

with its debility cancelled can give good artistic powers and charm. Saturn

in Aries with its debility cancelled can give strong powers of leadership

and strength of will.


The first of such cancellation factors is if the debilitated planet is

located in an angle from the Ascendant or the Moon. The point of the

Midheaven is often strongest in this regard. If Mercury is in Pisces but in

the Tenth house its debility is greatly reduced by its angular location.


A second factor is if the ruler of the sign in which a planet is debilitated

is itself exalted. For example, if in a particular chart, the Moon is located

in its fall in Scorpio, but Mars as ruler of Scorpio is located in its exaltation

in Capricorn, this can cancel the debility of the Moon. To a lesser extent,

if the ruler of the debilitated planet is strong or in its own sign, the debility

can be reduced. For example, if the Moon is in Scorpio but Mars is in

Aries, the strength of Mars in Aries would help counter the weakness of

the Moon.


Another helpful factor can be if the debilitated planet has a planet

exalted in one of the signs it rules. For example, if the Mars in a chart is

in its debility in Cancer, but the Sun is in its exaltation in Aries ruled by

Mars, the strength of the Sun would reduce the weakness of Mars. A less

important factor is if a debilitated planet is retrograde. Generally, debility

must be cancelled in at least two ways to be effectively countered.


On the other hand, the exaltation of a planet can be cancelled similarly

to the debility. The exaltation can be cancelled if the planet is under



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The Signs: How Planets Transmit Influences of the Stars 127


malefic aspect, in difficult houses, or is the dispositor of malefic planets.

Retrograde motion may reduce it as well. A planet in exaltation, but

neutralized, gives very poor results.


If in a particular chart Saturn is debilitated in Aries (a sign ruled by

Mars) but Mars is exalted in Capricorn (a sign ruled by Saturn) their effects

would tend to neutralize each other, or the planet which is stronger in the

chart would give more its results. This is because each planet would rule

the sign of the other. If, however, the Moon is debilitated in Scorpio (a

sign of Mars) but Mars is exalted in Capricorn (a sign of Saturn) the

debility of the Moon would not taint Mars because Mars would be its ruler.

The principle, therefore, is that the ruling planet or dispositor usually has

more weight. Exaltation and debility are important, but they are not

absolute and must be looked at with discrimination.




Mulatrikona means “root trine.” These are special areas where a

planet functions very well, almost as well as exaltation. They usually

consist of some portion of the positive sign ruled by the planet. However,

with the Moon, it is part of its exaltation sign, as the Moon does not have

a positive or odd-numbered sign. With Mercury, it is part of its own and

exaltation sign Virgo, as Mercury has no special sign of exaltation.


The Mulatrikona positions are — Sun 4°-20° Leo, Moon 4°-20°

Taurus, Mars 0°-12° Aries, Mercury 16°-20° Virgo, Jupiter 0°-10°

Sagittarius, Venus 0°-15° Libra, Saturn 0°-20° Aquarius.




In Western astrology, a planet is considered to be in detriment if

located in a sign opposite the one it rules, as Mars in Libra.


Vedic astrology, we should note, does not recognize this. Location in

a sign opposite a sign ruled by a planet is considered positive, as it allows

a planet to aspect its own sign by its main or opposition (180 degree)

aspect. The rule in Vedic astrology is that a planet is strong if it can aspect

its own sign. This is particularly true of planets which possess no special

aspects. For example, the Moon in Capricorn can be considered favorable,

as it is only from there that it can aspect its own sign, Cancer.




The strength of planets in signs depends upon their relationship with ;

the ruler of the sign in which they are located. Planets are strong in their •

exaltation, Mulatrikona, or own signs. For other signs other than these,

there is a system of planetary relationships for measuring the favorable or

unfavorable connection between planets.



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128 The Astrology of the Seers


Planets are strong in signs of their great friend or friend. Planets are

neutral in strength in neutral signs. They are weak in the signs of their

enemy or great enemy, and more so in their fall (opposite exaltation).

These locations in the harmonic charts (Navamsha, etc.) have to be

considered and are a factor for determining residency strength (sthana



Planetary relationships are twofold as “permanent” and “temporary.”

Permanent relationships depend upon the natural status of the planets.

Temporary relationships are similar to aspects and are another kind of

relationship by position in a particular chart.


In terms of permanent planetary relationships, planets tend to fall into

two major groups —


The Sun, Moon, Mars and Jupiter are usually friends.


Mercury, Venus and Saturn are usually friends.


Planets of these two groups are usually inimical to¬

wards each other.


The main reason for this is that planets tend to be harmoniously

disposed to those planets ruling signs of the same element. Mercury,

Venus, and Saturn each rule an Air and an Earth sign; the-Sun, Moon,

Mars, and Jupiter rule Fire and Water signs.


The list of permanent planetary relationships shows the more specific

scheme that evolves from this. The Moon, for example, is a friendly planet

and is inimical towards none; hence, planets with which it would be

enemies are mainly neutral. The Sun and Mercury are always close

together; hence. Mercury is a neutral to the Sun, and the Sun is a friend

to Mercury, rather than inimical as would be expected. Other exceptions

exist but usually do not extend beyond a group friend or a group enemy

becoming a neutral.


Rahu and Ketu are sometimes given relationships similar to Saturn,

but many astrologers do not consider their relationships as they are not

primary planets. Some consider their relationships according to those of

the planet which rules them (is their dispositor). Along a similar line, one

may consider relationships for Uranus, Neptune, and Pluto according to

those of Saturn, Jupiter, and Mars which they resemble in terms of

proposed sign rulership.



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The Signs: How Planets Transmit Influences of the Stars



















Moon, Mars,





Venus, Saturn




Sun, Mercury,

Venus, Saturn


Mars, Jupiter,






Sun, Moon,




Venus, Saturn,






Sun, Venus


Mars, Jupiter,







Sun, Moon, Mars




Mercury, Venus








Mars, Jupiter


Sun, Moon










Sun, Moon,







Mercury, Venus,





Sun, Moon,






Planets in signs second, third, and fourth, tenth, eleventh, and twelfth

from the sign in which a planet is located (counting that sign as the first),

are regarded as its “temporary friends.”


Planets in the same sign as a particular planet, or in the signs fifth,

sixth, seventh, eighth, and ninth from it, are to regarded as its “temporary



By this we see that friendship occurs according to location in the

quarter of the zodiac preceding and the quarter succeeding the particular

sign in which a planet is located. They are in proximity but not on top of

each other. Enmity occurs when a planet is distant from a particular planet

or occupying the same sign. They are either too close or too far away for

their rays to combine harmoniously.





The factors of both natural and temporal friendship have to be

combined to get an accurate measure of the relationships between planets

in any specific chart.



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The Astrology of the Seers



Permanent Friend + Temporary Friend “ Best Friend

Permanent Friend + Temporary Enemy ■ Neutral

Permanent Neutral + Temporary Friend • Friend

Permanent Neutral + Temporary Enemy • Enemy

Permanent Enemy + Temporary Friend ■ Neutral

Permanent Enemy + Temporary Enemy “ Worst Enemy


The correct ascertainment of planetary relationships is essential for

determining the value of planetary location or the effect of aspects. An

aspect between friendly planets, for example, proves beneficial but one

between enemies causes difficulty. Moreover, planets in a relationship of

friendship function well for each other, even if not in any aspectual

relationship, just as those in a relationship of enmity function adversely.


Example of Planetary Relationships












Mahatma Gandhi


f R

























10°55′ Libra




21°48′ Scorpio








13°38′ Cancer




29°38′ Cancer




13°38′ Capricorn




27°5 r Libra




01*06′ Cancer r




13°13′ Libra




27°50′ Pisces r




29°37′ Aries r




27*04′ Aries r




25°54′ Libra





The Sun is in Virgo, a sign of Mercury, a natural neutral. Temporally,

it is in the twelfth, a friendly sign. Permanent neutral plus temporary friend

equals friend.


The Moon is in Cancer, its own sign.


Mars is in Libra, a sign of Venus, a neutral. Temporally, it is in the

first, an inimical sign. Permanent neutral plus temporary enemy equals




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The Signs: How Planets Transmit Influences of the Stars


Mercury is in Libra, a sign of Venus, a permanent friend. Temporally,

it is in tire first, an inimical sign. Permanent friend plus temporary enemy

equals neutral.


Jupiter is in the sign of Mars, a permanent friend. Temporally, it is in

the seventh from Mars, an inimical sign. Permanent friend plus temporary

enemy equals neutral.


Venus is in its own sign.


Saturn is in Scorpio, a sign of Mars, its permanent enemy. Temporally,

it is in the second, a friendly sign. Permanent enemy plus temporary friend

equals neutral.


Rahu, should we wish to calculate its relationships, is in Cancer, a

sign of the Moon, its permanent enemy. Temporally, it is in the first sign

from the Moon, an inimical sign. Permanent enemy plus temporal enemy

equals great enemy. Ketu is in Capricorn, a sign of Saturn, its permanent

friend. Temporally, it is in the third from Saturn, a friendly sign. Permanent

friend plus temporary friend equals great friend.




There is yet another system, also unique to Vedic astrology, by which

planets become significators of different aspects of our nature and differ¬

ent domains in life. This is determined by how many degrees they occupy

by sign in the chart. To figure these out, we should take the positions of

the seven major planets in the chart and, not noting the signs, place them

in order of their degrees and minutes.


The planet with the highest number of degrees in any sign becomes \

the Atmakaraka, “the significator of the self’ or self-indicator. This, like/

the lord of the Ascendant or a final dispositor, may become the most!

powerful planet in the chart. It is often the most important planet to \

consider in judging the spiritual nature of the individual, particularly

relative to its position in the harmonic ninth (Navamsha) chart. It provides

us a key to the aspirations of the soul. We often regard its position as the

Ascendant in the ninth and other harmonic charts and read the indications

of the chart according to it.


The planet second in its number of degrees in any particular signf

becomes the Amatyakaraka, the significator of the confidant, symboli-*

cally the minister to the king, the one to whom we are closest. On an inner

level it represents the mind, the confidant of the self, and can be called t

“the significator of the mind.”


The planet third in the sequence becomes the Bhratrikaraka, “the .

significator of brothers.” On a psychological level, it represents will,

energy, and motivation; hence, we can call it “the significator of energy.” ;



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132 The Astrology of the Seers


The planet fourth in the sequence is the Matriputrakaraka, “the

significator of the mother and of children.” On a psychological level, it

represents our creativity, of which children are one expression, and can

be called “the significator of creativity.”


The planet fifth in the sequence is the Pitrikaraka, “the significator of

the father.” On a psychological level, it represents our role or dharma in

life, the rule or authority we follow, usually transmitted to us through the

influence of our father. Hence, we can also call it “the significator of



The planet sixth in the sequence is the Jnatikaraka, “the significator

of relatives.” On an inner level, it shows our capacity for interchange with

society generally. We can call it “the significator of the world.”


The planet seventh in the sequence becomes Strikaraka, the signific¬

ator of the wife or spouse. On a psychological level, it indicates our

capacity for relationship and partnership, our love and affection in life.

Hence, we can call it “the significator of relationship.”


It is good to examine the conditions of these significators for the

domains they represent. This is particularly true of their positions in the

harmonic charts, mainly the harmonic ninth, but also the harmonics that

relate to them (like the significator of brothers and the third harmonic).

At least we should examine the condition of the significator of the self or

self-indicator (Atmakaraka).


As an example, we can take the chart above (that of Gandhi) noting

the degrees of the seven major planets. The significator of the self or

self-indicator will be the Moon at 29° 38′. The significator of the mind is

Jupiter at 29° 37′. The significator of energy (brothers) is Mars at 27° 51′.

The significator of creativity (mother-children) is Venus at 25° 54′. The

significator of dharma (father) is Saturn at 21 ° 48′. The significator of the

world (relatives) is the Sun at 18° 23′. The significator of relationship is

Mercury at 13° 13’.



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The Signs: How Planets Transmit Influences of the Stars 133



The Nakshatras









  1. Ashwini


00° 00′ to 13° 20′ Aries




  1. Bharani


13° 20′ to 26° 40′ Aries




  1. Krittika


26° 40′ Aries to 10° 00′ Taurus




  1. Rohini


10° 00′ to 23° 20′ Taurus




  1. Mrigashira


23° 20′ Taurus to 06° 40′ Gemini




  1. Ardra


06° 40′ to 20° 00′ Gemini




  1. Punarvasu


20° 00′ Gemini to 03° 20′ Cancer




  1. Pushya


03° 20′ to 16° 40′ Cancer




  1. Ashlesha


16° 40′ to 30° 00′ Cancer




  1. Magha


00° 00′ to 13° 20′ Leo




  1. Purva Phalguni


13° 20′ to 26° 40′ Leo




  1. Uttara Phalguni


26° 40′ Leo to 10° 00′ Virgo




  1. Hasta


10° 00′ to 23° 20′ Virgo




  1. Chitra


23° 20′ Virgo to 06° 40′ Libra




  1. Swati


06° 40′ to 20° 00′ Libra




  1. Vishakha


20° 00′ Libra to 03° 20′ Scorpio




  1. Anuradha


03° 20′ to 16° 40′ Scorpio




  1. Jyeshta


16° 40′ to 30° 00′ Scorpio




  1. Mula


00° 00′ to 13° 20′ Sagittarius




  1. Purvashadha


13° 20′ to 26° 40′ Sagittarius




  1. Uttarashadha


26° 40′ Sagittarius to 10° 00′ Capricorn




  1. Shravana


10° 00′ to 23° 20′ Capricorn




  1. Dhanishta


23° 20′ Capricorn to 06° 40′ Aquarius




  1. Shatabhishak


06° 40′ to 20° 00′ Aquarius




  1. Purvabhadra


20° 00′ Aquarius to 03° 20′ Pisces




  1. Uttarabhadra


03° 20′ to 16° 40′ Pisces




  1. Revati


16° 40′ to 30° 00′ Pisces





This is the cycle of the 27 lunar constellations, which, as we see, is

quite different than that of the 12 signs. They are used more for marking

the qualities of the Moon, whereas the signs relate more to the Sun.

However, both signs and constellations can be used to read the properties

of all the planets. A planet benefits by being in its own lunar constellation. *

Each constellation marks an area of the zodiac of 13 degrees and 20

minutes. They come in three groups of nine: Ashwini to Ashlesha rule the

first third of the zodiac; Magha to Jycshta, the second third; and Mula to

Revati, the last.


Vedic astrologers now consider that the vernal equinox is in

Uttarabhadra. Previous records in Vedic texts show it to have previously



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134 The Astrology of the Seers


been in Ashwini, Bharani, Krittika, Rohini, Mrigashira, Punarvasu and

perhaps yet further back as it moves backwards through the zodiac in the

precessional cycle.


A twenty-eighth lunar constellation is sometimes marked, called

Abhijit, placed between Shravana and Dhanishta (constellations 22 and



The main usage of the lunar constellations is for determining the

planetary periods. They are also used, like the Sun signs in Western

astrology, for determining personality types. They are used in marriage

compatibility readings and in Horary and Electional astrology to deter¬

mine favorable times for action.



?7#if/<rZcra.Zc.a/ ( EJhju£JlA.












After planets and signs, the most important factor in all systems of

astrology is the houses. The signs are a fixed twelvefold division of the

zodiac and are the same for all charts. The houses are a changing

> twelvefold division of the zodiac, as the point at which they start varies

according to each chart. The houses reflect the position of the Earth in its

daily rotation relative to the heavens. As the Earth rotates during the

course of the day, the whole zodiac is gradually drawn to rise in the east

and set in the west. Depending on the time of birth during the day, any

point in the signs may mark the beginning of the houses.


The houses are determined by the cardinal points of the Earth’s

orientation to the heavens at the time of birth. The point of the zodiac

rising on the eastern horizon at birth becomes the cusp or the determining

point for the First house. The point of the zodiac directly overhead

becomes the Midheaven or the cusp of the Tenth house. The other houses

are usually determined mathematically from these two points.


The term “house” arose as each of these areas delineates a domain of

our life on Earth, the fields of our activity. The Sanskrit term is “bhava,” I

which means a field of action.


The point of the zodiac rising in the east or First house, is known as ^

“the Ascendant.” It is the most variable of the major factors used in ‘

astrology and thus is the one that gives the greatest specificity in predic¬

tion. The Sun passes through one sign in a month; the Moon, in two and

one-half days; but the sign of the Ascendant changes every two hours.

The Ascendant is the most important factor in prediction in Vedic astrol¬

ogy, with the Moon-sign second and the Sun-sign a distant third. This is

logical since it is the most specific factor in differentiating charts. Two

people bom the same day but at different times will have different

Ascendants, though the other planets will change little, if at all.


A difference in Ascendants makes a major difference in chart inter- )

pretations. T\vo people bom on adjacent days in the same year and at the >

same time of day — for example, 10 A.M. on September 18th and 10 A.M. )

on September 19th — will usually have more in common in their chart (

interpretation than two people bom on the same day and same year but at i



^HxixrlxralcjtMJ. tf^iuLh.A.






The Astrology of the Seers


different hours. This is because those bom at the same time of day, in days

not far removed from each other, will also have the same Ascendant.


J The Ascendant is a spatial factor. It varies according to place on Earth

and reflects geographical positions. TWo people bom at the same time but

different places will have different Ascendant points — the more so, the

‘ greater the distance between their places of birth.


The Ascendant shows the orientation of the Earth in the astrological

I chart. As such, it determines the outer domains of life and our action in

the material world. We might say that it represents the Earth as a planet

in our chart. The Ascendant indicates our physical incarnation and how

we project ourselves into the world at large. The twelve houses delineate

the different domains of action in life and our potentials within them. The

| signs reflect more our nature or character; the houses, how we express

’ and manifest it. The deeper and more cosmic aspects of our mind and soul

t relate to the signs and the stars. The more personal and outer expression

\of who we are comes through the houses and the Earth.


In Vedic astrology we usually judge personality types not by the Sun

sign but by the Ascendant. As the Ascendant determines the entire field

of action for the individual, it becomes the lens through which we interpret

all the different aspects of life.




The houses in Vedic astrology have the same basic meanings as in the

Western system, with a few important variations. Generally, the houses

follow the analogy of the signs.


The First house has a meaning like the first sign Aries, and shows

the head, the ego, and the self-sense in life. The Second house corresponds

to the second sign Taurus, and relates to the gathering and holding of

personal and material resources. The Third house resembles the third sign

Gemini, and governs curiosity and research. The Fourth house, like the

fourth sign Cancer, relates to the mother, home, and emotional happiness.

The Fifth house, like the fifth sign Leo, relates to our soul nature and

creative intelligence. The Sixth house, like the sixth sign Virgo, relates to

health and disease, work and service.


The Seventh house, like the seventh sign Libra, indicates relationship

and partnership. The Eighth house, like the eighth sign Scorpio, shows

sex, death, the occult, vice, and the hidden side of life. The Ninth house,

like the ninth sign Sagittarius, shows our religious, philosophical or

ethical principles or opinions. The Tenth house, like the tenth sign Capric¬

orn, indicates our public status in life and our achievement in the material

world. The Eleventh house, like the eleventh sign Aquarius, refers to our

aspirations and goals as well as intelligence and friendship. The TVvelfth



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The Houses: The Domains of Planetary Action 137


house, like the twelfth sign Pisces, shows our subconscious and our hidden

emotional nature.


The Vedic system departs more from this analogy than does its

Western counterpart, though neither follows it rigidly. This is particularly

true for its interpretation of the Third and Eleventh houses. The meaning

of the houses cannot simply follow the signs because it divides up a

different kind of space. The signs show a cosmic division (sidereally) or

solar (tropically), whereas the houses show one that is earthly.




There are several different systems of determining the location and

extent of the houses. Both Western and Vedic astrology have different

systems of determining the houses and the controversies that go with

them. Most of these variations of house determination are common to



While house location and rulership are very important and central to

Vedic astrology, they are less important for most Western astrologers.

Some Western astrologers dispense with the houses altogether and just

use four quadrants rather than twelve houses.


The main difference between Western and Vedic astrology is in the

interpretation of the house cusps. Both agree that the cusp is the most

important and powerful point in the house, and that planets located at the

cusp have the strongest effect and most typical meaning in terms of the

house. However, while Western astrologers make the cusp the beginning

of th e house, i n the Vedic systemthe’cusp marks the mi ddl e oTtfi eliouse.

This can cause a difference in many house placements. The Firsthouse

in Vedic astrology will contain half of the Twelfth house in the Western

system, and so on. Naturally this gives rise to some different interpreta¬



However, the distinction between the two systems is not as major as

it appears. Most Western astrologers ascribe at least a 5° orb to the cusp

of the house; sometimes this is extended to 10° for the luminaries, the Sun

and the Moon. Planets located these degrees prior to the cusp, though

technically in the previous house, are regarded as influencing the house

through their conjunction with its cusp. In this way the difference in house

determination is more like 5° to 10°, rather than 15°. Some Western

astrological studies have found that planets have the strongest effect if j

placed 8° prior to the Ascendant or Midheaven. This gives credibility to /

the Vedic view that would place these points in the First and Tenth houses

rather than the Twelfth and Ninth, which are not considered by anyone to

be as powerful locations.



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138 The Astrology of the Seers


In a Vedic chart, therefore, planets will not only go backwards the

better part of a sign — they will also go backwards up to half a house.


The problem both Vedic and Western astrology share is how to

determine the location of the cusps of the houses. All agree on using the

Ascendant as the cusp of the First house. Some like to use the Midheaven,

the point in the zodiac directly overhead, as the cusp of the Tenth house.

As house orientation is relative to position on the globe, this becomes

more variable the further from the equator the place of birth may be. It is

rare that there are exactly 90° between the Ascendant and the Midheaven,

except near the equator or at the time of the equinoxes.


In other words, the Earth’s orientation to the zodiac does not divide

the zodiac equally, except at the equator. As we move away from the

equator, it divides it in more and more unequal sections. This is just as the

Sun appears overhead at the equator but appears at points lower in the sky

the farther we move away from it. Hence, a twelfth of the day will not see

a twelfth of the zodiac rising, just as the days vary in length the farther

we go from the equator. In arctic regions, with their long periods of

darkness or light which last days or months, some signs will not rise at all

for days on end; others will not set for similarly long periods of time.


House Systems Using the Midheaven


If we use the Midheaven, the most simple method is to divide up the

difference between the Ascendant and Midheaven equally. If, for exam¬

ple, the Ascendant is 20° Libra and the Midheaven 2° Leo — a difference

of 78° — then we divide that by three. In this case, we get an extent of

26° for each house. The cusp of the Eleventh house, then, is 28° Leo and

that of the Twelfth is 24° Virgo. This is the method most often used in

Vedic astrology.


However, one may ask, if the difference between the Cardinal points

of the houses is not equal, why should it be divided up equally? For this

reason, various other houses systems, like the commonly used Placidian,

have been formulated. This point certainly has its validity.


We can use whichever of these systems we find most accurate or

logical, as the difference is not always that great. As India is fairly close

to the equator where such differences are less, this issue did not require

as much consideration as in Europe, much of which is not far from the

Arctic Circle.


For common and easy usage, we can use a regular Western Table of

the Houses with the Placidian house cusps (or whatever system we prefer).

We can subtract the appropriate Ayanamsha from each and take them as

the center of their respective houses. We can take a Western chart and

simply subtract the appropriate Ayanamsha from all house positions and



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The Houses: The Domains of Planetary Action


regard the cusps as the middle of the house. If planets are located between

house cusps, the difference between the two cusps should be divided so

that we know what house the planet is in the Vedic chart.


As in our example above, if Mars is located at 16° Leo, between the

cusps of the Tenth house at 2° Leo and the Eleventh at 28°, then dividing

the difference, we find the end of the Tenth and the beginning of the

Eleventh at 15° Leo, thus placing Mars in the Eleventh house.


Astrological computer programs calculate these and usually allow

some choice of systems. In all this it is best not to become too concerned

about minor differences. There is more than one way to read nature.



Equal House Systems


Owing to the variability which arises in house systems that use the

Midheaven, simpler systems have arisen that do not consider it as the cusp

of the Tenth house. They regard the Ascendant as the cusp of the First

house and place all other house cusps an equal thirty degrees from it.


In such systems, if 5° Gemini is the Ascendant, the cusp of the Cecond

house will be 5° Cancer; that of the Third 5° Virgo and so on. These are

called “Equal House” systems.


The advantage of these systems is that they are easier to calculate.

They are also easier to read for aspects, as aspects are determined by

degree position in signs, not by the angles as visible from the Earth. For

example, a planet in the cusp of the Tenth house in the Equal House system

will always be in a 90° or square aspect to the Ascendant. In non-equal

house systems, no such aspect may be formed. A planet conjunct the

Midheaven may not be at any angle aspect to the Ascendant. Aspects

cannot be determined by sight in such systems, but require examining the

exact degrees of planetary locations.



Equal House systems become more important in extreme latitudes,

north or south, where several houses may occur in one sign or several

signs iq one house, which would otherwise make chart interpretation very



The disadvantage of Equal House systems is that they do not ade¬

quately consider the Midheaven, a well-known powerful point in the chart

in all systems. For this reason, it is wise to still add the Midheaven as a

special point of power. In Equal House systems, the Midheaven may fall

in the Ninth, Tenth or Eleventh houses.






House and Sign Charts in Vedic Astrology


Vedic astrology usually employs two different systems of house

determination. First, it has a special chart called the Bhava Chakra or

House Chart,” which specifically measures the houses. It can be done in



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The Astrology of the Seers


two ways. It can consider the houses according to the Midheaven. Or it

can just consider them from the Ascendant as an Equal House system. It

most resembles the house systems commonly used in Western astrology

and has the same general variations.


Second, it considers the houses in the Rashi Chakra, or “Sign Chart.”

This we find to be more commonly used. In this chart it is not just an Equal

House system that is used, it is an “Equal Sign” system.


In it, for example, if some degree of Taurus is the First house, then

Gemini will be the Second house; Cancer the Third; and so on. This is

true even if it is 1° of a sign, or 29°. This is the most simple and general

method of house determination, wherein primacy is given to the signs

over the houses.


Houses are determined generally according to the Rashi Chakra and

then specifically according to the Bhava Chakra. The Bhava Chakra is

thus another chart. In it, the position of the houses are given, not the signs,

though sometimes the exact sign positions of the cusps are placed in or

by the chart as well as the points in which the house begins and ends.


Houses in Harmonic Charts


This house by sign system most commonly used in Vedic astrology

may appear rather simplistic to practitioners of Western astrology and

their sometimes detailed approach to calculating the houses. In this regard,

it resembles the issue of planetary aspects. Again, the additional use of

harmonic charts gives greater specificity to the house meanings in the

Vedic system and can take the place of more specific house delineation.


We note the orientation of the houses, particularly the Ascendant, in

harmonic charts. Most general is that of the harmonic third or decanate

position. The most important of these harmonic charts is the harmonic

ninth or Navamsha, from which all houses and aspects can be read as an

ft additional chart. ,The Ascendant in the Navamsha is the most variable

I factor in the chart, as it changes its sign every 13 minutes. As such it is

the most important factor for fine tuning in the chart.


In harmonic charts, houses and aspects are always determined by sign.

V The birth chart, as the first or primary harmonic chart, can be read more

j simply in this manner also. Houses by sign, like aspects by sign, allow for

■ an easy harmonic calculation that can be rendered more subtle by har¬

monic subdivisions. Thus complex calculations are not needed and spec¬

ificity is not lost.


Houses From the Moon


Vedic astrology considers the Moon (and sometimes the Sun) as an

Ascendant. As such, it makes the location of the Moon at birth the First



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The Houses: The Domains of Planetary Action 14 j


house. It uses the Equal Sign system again, with the Moon-sign as the

First house, the next sign the Second house and so on.


If a certain house from both the Ascendant and the Moon is aspected,

then the results will be more certain. If, for example, the Fifth house from

both the Ascendant and the Moon are both aspected by Saturn, inability

to have children would be more likely than if only one of these were so



Use of Different Ascendants


Vedic astrology can consider other houses as the Ascendant for

different purposes. For example, in judging the affairs of the wife or

partner, one can count the Seventh house as the Ascendant (for the wife)

and examine the other houses from that point; that is, the Eighth house

from the Seventh (the Second house in the usual order) as representing

her longevity. Similarly, the Fourth house can be considered an Ascendant

for the mother and the Ninth house for the father.


So too, planets in malefic houses from a particular house, like Sixth,

Eighth or Twelfth from it, will tend to adversely affect it. The opposite

can be said for planets in benefic houses relative to a particular planet or

house, like the Fifth or Ninth.


Houses have a greater intricacy and importance in interpretation in

Vedic than in Western astrology. The houses are treated as a system of

coordinates that can be applied in various ways. However, the houses from

the prime Ascendant and from the Moon-sign are the most important —

the others are more for fine tuning.


Secondary Usage of the House (Bhava) Chart


As Vedic astrology considers the houses in the Rashi or Sign Chart

from the Ascendant and the Moon and harmonic charts, often the more

specific Bhava or House Chart is not used. Some practitioners use only ‘•

the Rashi and Navamsha charts and do not do the Bhava at all. Most books

seldom list the Bhava Chart. Nevertheless, very accurate readings can still

be given.


It is my view that the Midheaven should at least be considered as a

point of power, even in the Rashi Chart, and that the Bhava Chart, though

the least important of the three, is still helpful to do. One should know

what it is and how to construct it, if necessary.


To approach Vedic astrology, we must first of all leam to apply the

houses in terms of the Rashi Chakra or Sign Chart, considering them both

from the Ascendant and the Moon, in the Equal Sign system. Once these

are understood, then we can consult the Bhava Chakra or House Chart

(equal or otherwise) for more specific indications.



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142 The Astrology of the Seers


As the house chart is oriented towards the outer affairs of life and the

signs represent more the inner nature or soul, the more specific systems

of house determination should afford us better detail in judging our actions

in the outer world, while the sign-oriented systems should provide better

knowledge of our inner nature.


Let us take an example chart. The Ascendant is 25° Libra and the Sun

is in 2° Virgo, in the Eleventh house in the House Chart (Bhava Chakra),

but in the Twelfth house in the Sign Chart (Rashi Chakra). This would

mean that in terms of outer actions the individual would have great goals

in life and accomplish a great deal — an Eleventh house meaning. Yet in

terms of their inner nature — they would be solitary or self-effacing, a

Twelfth house meaning.


Hence, once we have understood the basics, we can blend the meaning

of different ways of looking at houses to afford us deeper insight into



The house systems that do not consider the Midheaven, in effect

regard the Ascendant as a planet — the most important of the planets —

marking the pl anet Earth in t he chart. If we regard the Ascendant as a

planetary point, then we can see how the scheme of the houses can be used

relative to any planet as a system for showing how their energy is

distributed. The twelve house system, thereby, can be used independently

of its connection to the Ascendant. It becomes another system of deter¬

mining planetary influences that can be applied to each planet. It is this

freer use of the houses as a system of coordinates that we find in Vedic





Just as the signs are related by quality and element, so too are the

houses. These qualities, to a lesser degree, can be applied to the houses

ps counted from the Moon.


“Angular” (Kendra in Sanskrit) houses are houses 1,4,7 & 10. These

mark the angles or quadrants from the Ascendant. Planets situate d in

an gles tend to be strong and activ e. Angular houses are similar in character

to Cardinal signs. They are sharp, energetic, decisive, and penetrating.

They give power for accomplishment and achievement as well as a

generally outgoing or creative will in life.


Of these, the Tenth is regarded as the strongest position, then the

Seventh, Fourth and First, in that order. Planets in the Ten th dominate the

c hart and overpower even the Ascen danf


Malefics in angles can cause a difficult or darknature and inflict much

damage in life, either on the person or through them. Benefics in angles

afford luck, grace, and protection. *



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The Houses: The Domains of Planetary Action , 143


“Succedent” houses (Panapara) are houses 2, 5, 8 & 11. Planets here

are only moderate in strength. Succedent house s are similar in meaning ‘

to Fixed sign s. They show th e accumulation of resources a nd the devel¬

opment of stability and reserve. They help us preserve and maintain things

but are not good for new developments or bringing things to conclusion.

Of these, the Fifth is the strongest, then the Eleventh, Second, and Eighth.


“Cadent” fiouses (Apoklima) are houses 3,6,9 & 12. Planets here are

weak, uncertain, or hidden in their action. Cadent houses are similar to

Mutable signs. They give mental sensitivity and general adaptability,

which can give a high intelligence. They also tend towards instability and

insecurity and can cause mental and nervous problems. They are usually

better than angular ho uses for spiritual deve lo pme nt. Of these, the Nint h

is the strongest, then the Third. Sixth, and T>yelfth.


Usually, it is better to have some Angular planets in a chart to give

any success in life. In fact, Quadrant planets are more important than

Cardinal ones in this respect. If we examine the charts of famous,

successful or powerful people, they usually will have strong Angular

planets, though their signs may be Cardinal, Fixed or Mutable. For this

reason the chart design used in North India is based upon the Angular

houses as the most important factor. A chart without planets in angles is

regarded as without distinction or power. Yet malefics in angles, though ,

they often give outward success, show a destructive character. I


Planets in angles allow us to accomplish things, but too many planets j

in angles can cause us to lack in sensitivity or introspection. Spiritual

astrology gives them less importance than does Mundane astrology. In

fact, without some major Cadent or Mutable planets, the spiritual life is

usually not possible. Yet without some Angular or Cardinal planets, no

decisive course of action, spiritual or worldly, is possible. Too many

planets in any of these three groups can cause imbalance. Generally, a

good balance of planets in all three is better than too many in any one and<

serves to give more harmony (Sattva) to the nature.


When people have planets in both Cardinal signs and Angular houses,}

they may acquire a very decisive and aggressive nature, which can be

highly Rajasic. When people have planets in both Mutable signs and

Cadent houses, their nature is rendered sensitive, weak, or neurotic. When

people have planets in both Fixed signs and Succedent houses, they are

apt to be possessive and conservative. In all these cases, both sign and

house qualities mutually reinforce each other.


Different combinations of house and sign qualities are possible and \

should be studied carefully. Both should be listed and examined relative

to each other. Generally, the sign qualities will more reflect character traits



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144 The Astrology of the Seers


and the house qualities capacity for success in the domains of life. Taking

these factors independently of each other can lead to some mistakes.


For example, people have predominately Angular planets but in Fixed

signs. This will give them an underlying Fixed, stable and determined

nature, but a capacity for much action and achievement in the world. It

may help balance out the danger, inertia, and possible stagnation of too

fixed a character. On the other hand, it may make people firm as a rock

in their character but aggressive in action; a hard person to deal with, who

imposes himself upon others. Planets in Mutable signs but Angular

houses, on the other hand, will give outer success and communication

abilities, but a basically changeable or possibly unstable character in¬

wardly. Apart from this basic system, other significant ways of correlating

the houses exist —


“Wne” houses (Trikona) are houses 1, 5 & 9. They form a triangle

relative to the Ascendant. Residency in a Trine 7s a source of strength, like

residency in a Quadrant, though a ngles are stronger than THnes. Jupiter

likesjtines, as its trine aspect comes into play’’n them. The Moonalio

does well in them.


In this regard the Ninth house, though Cadent, is still very good, it

being the best Trine. The Fifth also gets boosted by this factor and becomes

the best Succedent house. Planets here, though hot as strong for outer

‘action as angular ones, are more important for the spiritual and inner

I nature. The lords of these houses also become very auspicious for the



There is another special grouping of houses unique to Vedic astrology.

Houses 3j 6, 10 & 11 are called U pachaya or increasing h ouses. Planets

located in them increa se in stre ngth through time and give progressi vely

beUerjesults as one gets pIderTTvIaleFics, like the Sun, Saturn, Mare, and

the Lunar Nodes, are good in these houses, whereas they are not good in

Trines (as they can indicate a malefic nature). However, the lords of these

houses (except the Tenth) are usually inauspicious and can cause harm, as

they are too impulsive in nature.


Of these houses, the Tenth and Eleventh are the best locations, though

the Tenth is more specifically an Angular house. The Eleventh is a good

place for planets to be located in the chart as malefics do very well here

and benefics do not do badly either (though not necessarily when located

here with malefics).


We notice by these different house factors that planets do well when

they are located above the horizon in the chart, by the Midheaven, in

houses 9, 10 & 11. They represent how we affect the world in terms of

our values (Ninth house), actions (Tenth house), and goals (Eleventh

house). Opposite them, houses 3,4 & 5 represent our self in terms of our



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The Houses: The Domains of Planetary Action


vital energy (Third house), emotional state (Fourth house), and intelli¬

gence (Fifth house).


The group of houses, 1,2 ,4,7 & 8 are said to be Apachaya or ho uses

o f decrease . Planets located in these houses lose th eir strength thro ugh,

ti me and malefics do not do well h ere. Of these, the Eighth is the worst,

probably the most unfortunate house in which to have planets located

(though it can still give high intelligence and some other good attributes).


Houses 6,8 & 12 are said to be difficult or malefic houses, Dushthana.

Planets located in them are weakened and can cause problems. In the Sixth <

they can cause disease or enmity. In the Eighth they can cause disease,

injury, loss, or death. In the Twelfth they can cause loss and sorrow. This

is particularly true if they are under malefic aspects.


Malefic planets in the Sixth house may be good for power but still j

cause disease. Benefics in the Sixth can be good for intelligence but caiy

also cause disease. Mars in the Eighth can cause violent death or losses]

Saturn in the Eighth, however, can aid in longevity, though not give

prosperity. Benefics in the Twelfth can give a spiritual nature or good

rebirth. V enus is exception al in that it is usually g ood in the Twelfth house

and can give comfort and prosperity. Ketu does well in the Tw elfth and

can give spiritual insight and the ability to ward off negative psychic

influences. Rahu similarly is good in the Sixth . It can give freedom from

enmity and success through foreigners, though it can still contribute to

nervous system disorders.


Dushthanas are difficult points because they are places of transition,

located on either sides of the Seventh house (houses 6 & 8) and just above

the Ascendant (house 12).


The houses are also related to the four goals of life. Houses 1,5 & 9 I

relate to our basic nature, vocation, or career (dharma). The First shows j

our basic nature in life; the Fifth, our creative expression; and the Ninth,

the higher aspiration we are seeking.


Houses 2, 6 & 10 relate to our wealth and possessions (artha). The

Second shows our basic possessions in life; the Sixth, the work and

difficulties they cause; and the Tenth, what we can achieve through them.


Houses 3,7 & 11 relate to our desires (kama). The Third house shows >.

our basic vital energy; the Seventh, the ways we wish to enjoy it; and the j

Eleventh, the goals we wish to achieve through it.


Houses 4, 8 & 12 relate to liberation (moksha), our seeking of <

transcendence. The Fourth shows our basic seeking of peace and happi- f

ness; the Eighth, the struggle we have to go through to find it; and the 1

Twelfth, how wq have to negate ourselves to arrive at it.


In addition, houses can be correlated to the elements, just as the signs.

Houses 1,5 & 9, like signs of the same number (Aries, Leo and Sagittarius)



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The Astrology of the Seers


represent the element of fire. Houses 2, 6 & 10 similarly represent earth.

Houses 3, 7 & 11 represent air. Houses 4, 8 & 12 represent water. This,

however, is a secondary factor and seldom deserves much weight. Yet,

for example, we do note that many planets in the Twelfth, a watery house,


, are often found in the charts of those who drown. We must also consider

all these house qualities relative to the Moon-sign as another Ascendant.



The First House


The First house relates to the self and indicates our basic self-expres¬

sion in life and in the material world. In Sanskrit it is called Tanur Bhava,

whidh means literally “the house of the body.” It is the main factor for

determining physical constitution but more generally shows our orienta¬

tion to life as a whole.


It is the house of birth and shows our origin. Strongly afflicted, it

produces difficult birth or even infant mortality. It indicates our congenital

physical vitality, so that when weak, is a primary factor in ill-health.


The Sun shows who we are in ourselves, in our basic character or

individuality. The Moon shows how we relate to others, how we appear

on a social level to friends and family. The Ascendant, or First house,

indicates how we project ourselves on a public level — our initial and

general appearance to the world at large. As such, it determines the whole

structure of our outer manifestation; our personality as well as our body.

Thus afflictions to it can cause mental disorders.


For any significant accomplishment in life, a strong First house and

I its ruler are necessary. It aids us in our career, as it helps establish

self-identity and, therefore, is important for honor, integrity, fame, or

recognition. Whatever it is associated with becomes intimate to our

manifestation in life: aligned with factors of the Ninth house, it gives an

ethical nature or spirituality; with those of the Sixth or Eighth house it

gives disease; with those of the Second or Eleventh house it gives wealth;

and so on. Through it the influences of the other planets are able to enter

into us and become an integral part of our lives. The Ascendant is our

significator in the chart, our vehicle in manifestation. It is the most

1 important factor in the chart, and its strength or weakness can override

i anything else.


The Second House


The Second is the house of livelihood. It relates to earning capacity

and our ability to provide for ourselves in life. It does not indicate career



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The Houses: The Domains of Planetary Action 147


but helps indicate the financial success in it, particularly what accrues

through our own labor.


Relating to the face, it can show beauty or how we appear in life./

Relative to the mouth, it shows our appetite and may indicate taste, not’

only in food; it can also show our sense of taste in art. As the house of’

speech, it shows intellect and the capacity for communication. It repre¬

sents education, and as immediately following the First house, it shows

the period of childhood. Afflictions to it can show unhappiness as a child

or separation from the parents.


Basically, it shows how we operate and express ourselves in life and

our capacity for communication and commerce, whether in the material,

social, or mental realms. According to its strength, it may give wealth,

social prestige, or powers of speech and writing. Afflicted, it may show

excessive spending, harsh speech, or excessive self-expression.


Most of its indications relative to the ability to acquire material

resources are the same as in Western astrology; yet most of its indications

of intellect fall under the Third house in the Western system.


The Third House


The Third is the house of brothers, friends, and companions, of how

we act as a member of a defined group of equals. It shows the people we

like to do things with, how we act in cooperation, and our capacity for

leadership. It shows the alliances we make to achieve particular goals.


It is a martial house, a house of prowess, and is symbolized by the

arms. It shows our basic energy in life — the impulse and intention that

drive us. It reveals our passion or zeal in life, our courage and boldness

in action, which may become rashness and impulsiveness. It indicates will

and ambition, the force we project in life.


The Third house shows our motivation and indicates our main inter¬

ests, whether physical or mental — what we really like to do. It shows

whims and interests, sports and hobbies. Well-placed planets here can give

a capacity for profound interest, deep research and scientific thinking.


These meanings are different than that of the Third house in the

Western system, which relates it more to the informational mind, rational

thought, and logic. These appear under its curiosity aspect in the Eastern

system. Combining both meanings, we would say that the Third house

represents the acquisitive or motivated mind and can lead us into danger¬

ous actions.


The Fourth House


The Fourth is the house of home and happiness. It shows our house ,

and environment both outwardly and inwardly (the mind). It relates to the



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The Astrology of the Seers



mother and to the domestic situation. As such, it shows our basic emo¬

tional nature, our heart or feelings, and is thereby important for determin¬

ing our joy or aesthetic sense in life, our appreciation of love and beauty,

and our capacity for art. Upbringing, education, and refinement in life are

sometimes seen through it.


The Fourth house shows land and property, and our ability to acquire

them. As the house of property in general, it shows the vehicles we may

possess, like automobiles. It indicates the masses and thereby our popu¬

larity, particularly on a public level.


On the psychological level, it shows how happy we are at home or in

our emotional nature, and may indicate deep subconscious drives. It also

relates to our capacity for rest and relaxation. It is the psychological house,

per se, and afflictions to it show emotional and mental disorders and lack

of peace. It is probably the most sensitive house, and afflictions to it can

be hard to overcome.


Spiritually, it is indicative of our faith and, often, of our family’s

religious background, and thereby shows our capacity for devotion and,

contemplation. It indicates the nadir, the lowest point in the chart, and

hence what is internal, hidden, and personal. Benefic planets here can be^

good for meditation.


The Fifth House


The Fifth’ is traditionally the house of children. It represents our

capacity to have children and shows the kind of relationship we will have

with them. Afflicted, it either denies children or limits happiness with

them. (Though, for the woman, the Fifth from the Moon is often more

I important for children than the Fifth from the Ascendant).


It is the house of creativity in general . On a higher level, it shows

creative intelligence, our capacity for original thinking. Along similar

lines, it indicates our capacity to give good advice and to counsel others.

In this regard it is important for lawyers and politicians. Generally, it is

the most important house forjudging o ur level of intelligen ce, as opposed

to mere intellect, a factor which is not considered relative to this house in

Western astrology.


On the spiritual level, it is the house of the Ishta De vata (the chosen

deity we worship in life) and indicates our aspirations. It shows our

devotion, the truth which our guiding star. Like the Ninth house, it is a

h ouse of grace a nd, even more so than the Ninth, it is a house of good

karma and s hows the resources and merits (or lack of them) we bringjnto

life, our ble ssing and curses. It is the house of mantra and shows our

proficiency in using our words and thoughts with spiritual power v



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The Houses: The Domains of Planetary Action






It is ajiouse of love, higher or lower. In this way it indica tes roman ce

and Is the house of the ‘Beloved (not necessarily the marriage partner). It

is thereby a house of pleasure, enjoyment, sport, and recreation, and shows

what we love to do. It is another house of wealth and fortune. As such, it

shows our capacity to gain through speculation (like the stock market),

how we can gain through our productions, creations, recreation, and



The Sixth House


The Sixth is the house of di sease and enm ity. It indicates op posit ion,

difficulties, and obst acles in life, and can give many problems.


As a house of disease, planets here tend to cause physical disorders

according to their nature, particularly relativ e to the, diges tive system,

which the house rules. Hence, influences here, like those to the Ascendant,

are important for showing our physical constitution in life.


It is a house of injury and shows wounds and accidents. It is a house

of power and impulse and shows the negative effects of .abuse of power,

which may be directed against us or come through us. It may show our

own martial prowess or that of our enemies as well as the dangers and

inevitability of self-harm, which come from any use of violent force.


Malefics here (like the Sun, Saturn or Mars) are strong and can show

our a bility to defeat our enemies : but they still tend to give health problems

and much strug gle in life . As indicating our enemies in life,Hie Sixth may

indicate theft or litigation and thus cause poverty. Consequently, it is

indicative of where we should place our caution in life.


The Sixth house relates to work and service, to our capacity for Ioanna

Yoga and for discipline and austerity; thereby well-plac ed p lanets here

cari aid in our spiritual evol ution . Yet it may also indicate overwork or

cause us to become subservient. Benefics here tend to make us more

s ervice orient ed, gentle, self-negating, and without enmity. The Sixth

often gives skill and intelligence but seldom gives recognition for them.

It is a house of effor t and shows o ur capacity t o do great labors. It also

shows our relationship with foreigners or distant relatives.


The Seventh House


The Seventh is well known as the house of the partner — the wife in

a man’s chart, the husband in that of the woman. It is the main house for

judging marriage and male/female relationships. As the house opposite

the Ascendant representing the Self, the Seventh house, or Descendant,

represents one ’s oppos i te or co m plement , th e othe r.


The Seventh is thereby a house of love and passion, and planets here

give ^strong sexual nature. It represents more long-term, committed



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The Astrology of the Seers


relationship rather than romantic infatuations, which are better repre¬

sented by the Fifth house. It indi cates partn ership in general, even on an

impersonal level.


As reflecting our relationship with “the other,” it shows aspects of our

social nature and our capacity to affect others in general. Thus it may

sometimes give p olitical p ower or po wer over others, particularly if

malefics like S aturn or Mars are located here. Such malefics also may

render us disturbed in our sexual function.


Pla nets usually do n ot do well here for personal relationship, except

J upiter o r a well-placed Mo on. Mercury causes quick or superficial

relationships. Venus makes the nature sensual. Mars causes conflict but

gives power. Saturn causes separation, detachment, and selfishness but

also gives power. The Sun causes domination or control. Rahu and Ktftu

give psychic or psychological sensitivities or derangements in relation¬



The Eighth House


The Eighth is the infamous hous e of dea th. It indicates d estruct ion,

and dishono r and can show the negative, criminal or violent aspects of the

mind. It can represent seve re chronic di seases o r injury lead ing to d eath.

It can indicate those in life whom we are likely to lose to death. Planets

here tend to cause us to suffer over the affairs they represent and give

opposition and limitation.


On a positive side, it can i ndicate wealth w hich can be gained through

inheritance or legacy, as also those who work for an insurance company

or who administer an estate.


The Eighth house is a very deep and mysterious house. It indicates

o ccult studies as well as profound thinking, research or invention, math¬

ematics, and philosophy. It can give proficiency in Tantric type Yoga

practices. It gives a strong and piercing but not always beneficent intelli¬

gence and can s how geniu s. It can show distant travels or strange adven¬

tures, both in body and mind. It is the house of transformation. \\


On the negative side, it shows our connection with the dark or

underworld side of life and can show evil in our nature. Drugs, prostitu¬

tion, and the power to manipulate others are shown here. It gives a strong

sexual passjon as well, and often a good deal of sexu al attractive ness, but

not usually the concern for partnership as in the Seventh house.


It is the housecif longevity, indicating our span of life. S howing the

na ture of our death, it also indicates the factors that tend to keep us alive.

The negative and positive implications of this house are major factors for

determining the ultimate meaning of our lives.



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The Houses: The Domains of Planetary Action 151


The Ninth House


The Ninth is the house of dharma, “the law of one’s nature,” or “the

principle of one’s being.” The Ninth house shows our j>rime values,

principles, and ideals in life. It is the house of the father, and hisTate can

be read from it. It shows the influences or authorities which guide and

inspire us.


It is the house of religio n, philosophy, and law, and indicates our

spiritual and ethical disposition. As such, it relates to the deeper and more ‘

philosophical side of the mind and our capacity for abstract thinking. As

showing our values, it can be useful in revealing our profession, particu¬

larly if we are teachers or religious figures, whose roles it rules over.


It is the prime house of gra<je, fortune, and luck, and gives sudden and

unexpected gains. in_life. Those who win lotteries or races usually have

good influences from this house. Good planets here can go very far to

counteract any negative influences in the chart.


The Ninth house gives hono r, pr estige, and powe r in lif e, usually of

a beneficent nature. It gives easy recognition and acceptance, and through ’

its strength, our principles are able to operate in the world and shape the

course of events. It gives us a responsibility to use this grace in a

beneficent way and we should not indulge in the good fortune it brings,

or it can be wasted more easily than we would think.


The Tenth House 0 CCo t Pn


The Tenth is the house of karma, which means action. It is the main

house for showing our effect upon the world generally. As such, it is often ,

related to career or vocation. The Tenth house does not in itself determine

the career; for this, the First house and other factors are very important.

What it does show is the success in career and the effect of our actions

upon the world, t he status we are able to achiev e in life. 1


In this manner, the Tenth house is a house of skill, achievement, honor,

recognition, and prestige. It shows the position we are able to attain in life VV

and the power that goes with it. It is an important house for determining

political, social, or worldly power. The Tenth house measures our mark

upon the world. It shows whether we bring good or bad karma to it. It can

indicate pilgrimages and religious charities through its good karma side.


As the highest point in the chart, planets here are generally very strong

and can serve to raise us up in life. It can give us the favor of the

government or established authorities. It causes us to want to be visible,

to gain positions, titles, respect, and acknowledgement; hence, it can make

us worldly or politically minded. Whatever we do will be noticed. The

danger is that it will make us too outgoing and achievement oriented.



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The Astrology of the Seers



The Eleventh House


The Eleventh is the house of gains. It shows income or what brings

us in crease. It indicates anything we may possess much of or find increase

through. It relates to goals, aspirations, wishes, will, and ambition and the

results we are able to acquire through them. It measures our individualistic

motivation that can lead to impulsiveness and egoism. On the other hand,

it indicates the possible realisation of our ideals and desires. In terms of

family relationships, it represents elder brothers and sisters, and their fate

is read through it.


It is a house of abundance in which planets are usually vefy strong

and favorable (even though the lord of this house usually has a negative

power). Whatever planet is located here we will bestow its qualities upon

us in great measure. Venus here, for example, can indicate having several

wixes; Jupiter here can give wealth. On a higher level, the Eleventh can

give great spiritual gains and show the development of an expansive and

articulate intelligence (in this respect it resembles the Fifth house, whose

opposite it is on the chart).


The Eleventh gives great material gains, but there is often the ten¬

dency to be overly presumptuous about them and to over extend ourselves

through them. It is not only the place of abundance but also of excess.


This is somewhat different from the indications of the Eleventh in the

Western system. Both systems see it as a house of goals and aspirations,

but the Western view relates it more to group work, group expression and

friendship. In the Indian system it is an individualistic and sometimes

anarchic or egoistic house. It gives many resources, perhaps people, to

manifest through, yet from a position not of equality but of power.


The Twelfth House >


The Twelfth is the house of loss, as the Eleventh is that of gain. It is\

a house of expense, as the Eleventh is that of income. It shows decrease,

wastage, and decay. We tend to lose or waste away the traits of the planets

located in this house. The Sun here shows a loss of self-confidence or a

poor reputation; the Moon here shows emotional drain and moodiness;

Saturn here causes worry or weakness of the nerves; Mercury causes too

much thinking; Mars causings a wasting of our vital energy; and so on.


The Twelfth is the house of s orrow, disapp ointment , and re signat ion.


It indicates limitation, confinement, or adversity, sometimes imprison¬

ment. It is a secretive house and shows work behind the scenes, as work

in a hospital, asylum, or monastery. On the other hand, it is also a house

of passion, luxury and dissipation, the secret pleasures that keep us hidden.



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The Houses: The Domains of Planetary Action 153


The TWelfth represent s the past (as the Ninth house does theJ uturel

and shows past karma we are bound to or past influences we are under. It

can indicate guilt, regret, sorrow, and grief. It shows the subconscious,

where our rational mind and ego are dissolved, and can indicate fantasy,

illusion, mental disorders, or trance. It is an astral house and shows how

we connect with the subtle planes. It indicates ou r after death-state, where

our latent impressions and unresolved attachments will lead us.


The TWelfth house represents the end of the life-cycle and shows

exhaustion. However, as the negation of life, it also in dicates liberatio n,

the denial of ego through renunciation and surrender. It is thereby a house

of Yoga and meditation. It causes isolation or separation. It shows one

alone, negated by external adversity into a state of sorrow, or negated by

inner peace into enlightenment




A unique principle of Vedic astrology is the correlation of houses

(what is called in Sanskrit Bhavat Bhavam, meaning literally “from house

to house”). By this principle, houses which are the same number of houses

away from a particular house as that house is from the Ascendant, will

possess similar effects.


For example, the Tenth house is a house of power, prestige, social and

political influence. The tenth house from the Tenth house (counting the

Tenth itself as the first house) is the Seventh house. Thus the Seventh will

also be a house of power, prestige, and so on.


The Ninth is a house of grace, luck, and fortune. Thus the ninth house

from the Ninth, namely the Fifth house, will also share these traits.


The Eighth house is a house of death, destruction, and longevity. The

eighth from the Eighth, which is the Third house, will also indicate these.

For longevity, then, we would examine not only the Eighth house but also

the Third. If both are afflicted, it would much more likely indicate short

life than if only one were afflicted.


The Sixth is a house of disease, injury, and enmity. The sixth from

the Sixth, or the Eleventh house, will also relate to these factors. Hence,

if a planet is the ruler of both the Sixth and the Eleventh houses, it is doubly

a significator of violence.


The Fifth is a house of children, creativity, and intelligence. The fifth

from the Fifth, or the Ninth house, can similarly be examined for deter¬

mination of the state of children, etc.


The Fourth house relates to the emotional state of the person, home

‘ and happiness. The fourth from the Fourth, or the Seventh house, can also

be considered conjointly with the Fourth for determining these affairs.



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154 The Astrology of the Seers


Other applications of the principle of house correlation exist. For

example, the TWelfth house is the house of negation, representing the end

\ of life. Applying this principle generally, the twelfth house from any house

will be its negation. The Ninth house is the house of fortune, grace, honor,

and luck. The house twelfth to it, the Eighth house, will be the negation

I of these traits; it will represent misfortune, disfavor, dishonor, and bad

luck. The Seventh house represents relationship. TWelfth from it is the

Sixth house, which will thereby represent enmity, conflict, or the denial

of relationship. The Second and Seventh houses, being the negation

(twelfth) from the Third and Eighth houses of longevity, can also represent

death and the lords of these houses can cause death.


This principle can also be used to show the negation of the meaning

of negative houses. The Sixth house is a house of disease. Twelfth from

it is the Fifth house, which thus indicates the negation of disease or the

positive condition of health. Hence, increasing the influence of the Fifth

house and its ruler can neutralize the effects of the Sixth house and help

prevent disease.





Both Vedic and Western astrology judge the affairs of a house by

noting the influences on the house and its ruler (the planet that rules the

sign occupying the house cusp). To this, the Vedic system adds another

planet as the general “house significator.” These planets are the same for

all charts. Their position in the chart should be considered in regard to the

affairs of the particular house.


Some houses have more than one planetary significator, relative to

different affairs under the sphere of the house. This helps us differentiate

the meanings of a particular house (see examples below).
















The Sun (significator of the self)


Jupiter (as significator of earning capacity)


Mercury (as significator of childhood, speech, edu¬



Mars (as significator of energy and prowess)


The Moon (significator of mind, emotions, mother)


Jupiter (as significator of children, creativity, and in¬



Mars (as significator of enmity, injury and theft)

Saturn (as significator of disease)


Venus (significator of wife in male chart)


Jupiter (as significator of husband for female)



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The Houses: The Domains of Planetary Action












Saturn (as significator of death and longevity)


Jupiter (as significator of dharma)


Sun (as significator of the father)


Mercury and Jupiter (as significators for profession)

Sun (significator for fame and prestige)


Jupiter (as significator of gain)


Saturn (as significator of loss)



We see that the significators of the houses are different than the rulers

of the respective signs (following the house/sign analogy). Mars, as the

significator of the Third house, is not the same as Mercury, the ruler the

third sign Gemini.


We also see that some planets are significators of more than one

house: Jupiter relates to houses 2, 5, 7, 9 & 11; Saturn to houses 6, 8 &

  1. This can help us discriminate the different effects of a planet.


For the indications of children in the chart, we can examine Jupiter

and the Fifth house; for dharma (religion or spirituality), we can examine

Jupiter and the Ninth; for income, Jupiter and the Eleventh; and for

livelihood, Jupiter and the Second. For disease, we can examine Saturn

and the Sixth house; for longevity, Saturn and the Eighth; and for sorrow

and liberation, Saturn and the TVelfth.


Rahu and Ketu, the Lunar Nodes, can be treated as joint significators

with their planetary counterparts — Rahu with Saturn, Ketu with Mars.

However, Rahu is a special significator of foreigners, judged relative to

the Sixth house, while Ketu is the special significator of liberation, judged

relative to the Twelfth house.


Some may wish to use Uranus, Neptune, and Pluto in this regard.

Pluto appears to correspond most to the Eighth house, death and the

hidden will. Neptune may be useful relative to the Twelfth, as imagination

and the subconscious. Uranus appears, like Saturn and the Sixth house,

as a disrupting influence.


The planets are significators of different things. Some of these we

may not be able to define in terms of only one house. Venus, in this way,

is the significator of art. Art can be judged by the Second house as poetry;

the Fourth as the capacity for emotion, pathos or drama; and the Fifth as

a measure of general creativity.


^ i s usually good if the significator of a particular house aspects that

ho use; iGjjQQtcgnsidered good if it is located in that house . For example.

Jupiter in the Fifth house is not considered good for children. When a

planet is located in a sign or house it owns or significates, any negative

aspect Will be double, since it affects both the house and its indicator.



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156 The Astrology of the Seers




Astrology presents us with the play of the archetypal forces at work

in life, the great powers of the cosmic mind. On one hand, these extend

down into the cosmic unconscious — the teeming inconscient ocean of

the ignorance wherein great elemental forces struggle. It is here, in the

dark sea at the beginning of the world, that the inertia of the lower forms

of life persist tenaciously with their primeval fears, desires, aggression,

and attachment. On the other hand, these same forces extend upwards into

the cosmic consciousness — the infinite ocean above the world, which

contains in its great creative matrix the potencies of all redemption and

transformation. As the latter is, mythologically speaking, the domain of

the demons or titans (Asuras), the former is the domain of the Gods or

Devas. These two domains are ever in conflict or opposition: the Gods

with their ascending or evolutionary force and the demons with their

descending or devolutionary force.


It is through the elements of earth, water, fire, air and ether that these

two forces clash: the Gods aspiring to bring the flux of the elements into

a vision of cosmos, the demons straining to return them to the dull sleep

of chaos. From this came the Greek vision of the world as a conflict

between the elements and a conflict between the Gods and the demons —

a view the ancient Hindus also shared. In the Hindu view, the Gods and

the demons are the powers of light and darkness working through the

senses, which is where our consciousness struggles between the inner and

the outer worlds.


However, these two warring forces are also related and in some ways

complementary. The planets project both forces, the powers of both

evolution and devolution, ascent and descent. These two powers are one:

the undivine is the inversion or reflection of the Divine. The planets, in

their higher or harmonized nature, function as deities to carry us up into

the light. In their lower or conflicting nature, they become the demons

that drive us into darkness and despair. It also depends upon how we use

this energy. Using it consciously through self-knowledge, meditation,

mantras, and gems, it moves us upwards. Using it unconsciously, not

regarding the cosmic powers in our life, it drives us downward and puts

us under a negative spell of illusion.


The planets, as great Gods and great demons, are the lords of great

power we must respect. They may create or destroy, further or restrain,

either the ascending or descending force. As each planet is the natural lord

of certain forces according to basic nature and sign rulership, so each

planet is also a “temporal lord” or temporary ruler of certain forces

through time according to the principles of house rulership. It is according



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The Houses: The Domains of Planetary Action 157


to this principle of house rulership that much of the great power of the

planets comes out, for good or ill.


One of the unique and most important principles of Vedic astrology

is this principle of house rulership — that the nature of planets changes

according to what houses each planet rules relative to the Ascendant. What)

is a good planet for one Ascendant may be a malefic for another. Vedic

astrology does not ascribe to planets a simple, fixed nature but modifies

planetary nature according to each Ascendant. This principle is of partic¬

ular importance for understanding how planets project their effects

through time.




Planets possess certain qualities relative to the houses they rule. The

lord of the Fifth house mles over children. When Saturn, a sterile planet, i

rules the Fifth, it becomes a creative force and loses much of its natural f

sterility. When Mars, an unspiritual planet, becomes ruler of the Ninth

house of spirituality, he gains in spiritual force. The disposition of planets

as house lords is as important as their natural disposition. For the predic¬

tion of events, in planetary periods, it can be more important.


The art of Vedic astrology revolves largely around the ability to

combine natural and temporal status of planets for an integral interpre¬



Many planetary combinations (called “Yogas” in Vedic astrology) are

stated purely in terms of house lordship. For example, when the lords of

the Second and Eleventh houses combine, it is very auspicious for wealth

since both rul e houses of incom e. It is only of secondary import whether

thfc planet lnvolvedls Jupiter, a natural significator of wealth, or Saturn,

a natural significator of poverty. Jupiter would enhance the Yoga by its

natural status. Saturn would cause the Yoga to manifest more slowly, with

difficulty, or through such Saturnian domains as property. Nevertheless,

the house lordship is the overriding factor.


In this way, the meaning of the planets varies for each Ascendant.

Each Ascendant has its own rules and the planets function uniquely

relative to each. This is why the Ascendant is so important — it deter¬

mines not only the basic nature of the person, by its orientation it

determines the general meaning of all the planets. Saturn for a Libra [

Ascendant, where it is a strongly benefic house ruler, has a radically

different value than Saturn for a Leo Ascendant, where its house rulership

is highly malefic.


In Vedic astrology, therefore, we must learn not only the meaning of

each Ascendant but also how planets function relative to each. The

Ascendant colors the meaning of all the planets. The meaning of planets



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The Astrology of the Seers


depends as much upon the Ascendant as upon their own nature. Each

Ascendant is a different astrological game and requires a unique shifting

of astrological rules.




Planets are classified as “temporal” or temporary benefics or malefics

according to the houses they rule relative to the Ascendant. Generally

speaking, those which rule benefic houses become benefics; those which

rule malefic houses, become malefics. In this way, a naturally benefic

planet like Jupiter may become functionally malefic in a chart should it

not rule any benefic houses.


Lords of TKne houses, 1,5 & 9 are always considered to be auspicious.

Lords of Quadrant houses, 4, 7 & 10 are regarded auspicious if they are

natural malefics, like Mars and Saturn (and by some accounts the Sun).

Yet they are deemed inauspicious if natural benefics, like Jupiter, Mer¬

cury, Venus (and by some accounts the Moon). In other words, rulership

of Quadrant houses reverses the normal benefic or malefic status of

planets. Rulership of THnes, on the other hand, only enhances the nature

of planets, makes them more benefic.


Lords of malefic houses 3,6 & 11 are generally inauspicious, as these

are houses of egoism, power, impulse, violence, and disease. Lords of

malefic houses 2, 8 & 12 are generally malefic but functionally neutral.

Their nature depends upon what other houses their planet rules. Of these,

the stain of rulership of house 8 is greater than that of house 12 or 2.

Therefore, while it is more problematical for planets to be in difficult

houses like 6,8 & 12, the lords of houses 3,6 & 11 project a more negative

force in the chart than the lords of these more difficult houses.


The reasons for this system are complicated, but it is based upon

principles of sign rulership.


Dual House Rulership


Planets rule two houses, except for the Sun and the Moon^ which rule

one house each (they are sometimes regarded as a single planet in terms

of house rulership). For this reason, the temporal status of planets has to

be interpreted according to the meaning of both of the houses the planet



Planets often rule both a benefic and a malefic house. In this way their

influence becomes mixed. It will be good for the effects of the positive

house it rules, but bad for the effects of its negative house. The planets in

this way reflect the ambiguity inherent within the Ascendant and within

life itself.



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The Houses: The Domains of Planetary Action 159


Saturn for Virgo Ascendant rules houses 5 & 6. As the ruler of the

Fifth house, it will be good for children, creativity, intelligence, and gains

through speculation. As ruler of the Sixth, it may give bad effects in terms

of health or enmity. This reflects the nature of Virgo — disciplined in

action but tending towards disease through excess sensitivity.


When a planet rules two houses, one benefic and one malefic, the

house that is stronger or more important determines whether the overall

effects of the planet are primarily helpful or harmful. Rulership of certain

houses outweighs rulership of others.


The ruler of the Ascendant is always generally auspicious, even if the ^

other house the planet rules is the Sixth, Eighth or other malefic houses;

yet this malefic rulership does taint its status.


The ruler of the TVelfth house generally gives the effect of the other

house the planet rules. Venus, as the ruler of houses 5 & 12 for Gemini

Ascendant, is very auspicious and gives mainly the results of the Fifth

house. The negative effect of TVelfth house rulership is most evident if

the other house a planet rules is malefic. Saturn, as ruler of houses 11 &

12 for Pisces Ascendant, is very inauspicious because the Eleventh is a

difficult house.


In this regard, we must consider the Mulatrikona sign of the particular

planet. Planets give predominantly the effect of the house ruled by their

Mulatrikona sign. Saturn rules houses 8 & 9, the worst and best houses,

for Gemini Ascendant Yet as Saturn’s Mulatrikona sign (Aquarius) rules

the Ninth house, its effects will be on the whole more positive than

negative. For Virgo Ascendant, Saturn is less auspicious, as its Mul¬

atrikona sign governs the malefic Sixth house.


Another important factor is the natural friendship or enmity of a

particular planet with the lord of the Ascendant. Though it rules malefic

houses from Mercury Ascendants (Gemini and Virgo), Saturn as a natural

friend of Mercury, tends to give better results than might otherwise be

expected. If such a house lord is a temporal as well as natural friend of

the planet, the effects of malefic lordship will be further reduced.


Also important is which sign is stronger in terms of aspect or occu¬

pancy. If Saturn is in the Fifth house in Capricorn for a Virgo Ascendant,

its Fifth house influence will become more important than his Sixth house



The Sun and the Moon


The Sun and the Moon rule only one house each. TVo systems have

come into being to deal with this. The first treats them as one planet. They

rule the same houses as Saturn, relative to opposite Ascendants. Hence,

by the laws of house rulership, they are auspicious planets for Aries,



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160 The Astrology of the Seers


Cancer, Leo, Scorpio, Sagittarius, and Pisces Ascendants, and malefics

for the rest.


By a second system, they are treated as separate planets: the Sun as a

malefic and the Moon as a benefic. In this, the Sun is auspicious ruling

Quadrants and Hines; the Moon is auspicious ruling Hines. The problem

with this system is that the Moon as a benefic becomes malefic as lord of

Quadrants. In fact, the generally benefic Moon, the friend of all the

planets, becomes more often malefic than benefic as house lord. For this

reason, we may not want to count the Moon as a negative house lord for

ruling Quadrants. We do see, however, a number of instances of the moon

giving bad results as the lord of the Sixth, Eighth or TVelfth houses. This

is particularly when it is under malefic influence or is the dispositor of

malefic planets.


However, the Moon as an Ascendant in itself is thereby generally

auspicious for all charts. When houses are counted from the Moon, the

lord of the Moon-sign becomes auspicious from that perspective, just as

the lord of the Ascendant in the usual order. When houses are counted

from the Sim (a secondary procedure), the lord of the Sun-sign gains a

similar auspicious status.


House Lords as Specific Significators


Planets as house lords have more specific meanings relative to the

houses they rule. For example, the lord of the Eleventh house, though

generally malefic in terms of health and prone to make the character

egoistic or impulsive, is still the lord of the house of gains. As such, it is

good for material acquisitions and often gives good intelligence and

capacity to work with groups of peoples (these being the indications of

the Eleventh house).


When Mercury is the lord of the Second and Eleventh houses for a

Leo Ascendant, it is a ruler of two houses of gain and income and as such

becomes a double significator of wealth and income. Hence, apart from

its generally somewhat malefic nature for this Ascendant in terms of

health, it is particularly good for wealth.


The rule is that a planet is good for the affairs of the houses it rules,

though it may not be so for the Ascendant or the chart as 3 whole. This is

because houses only represent one aspect of life and some rule over

negative things in life. The lord of the TVelfth house in this way is good

for giving losses, that being the power of the house that it boosts up, but

it is not thereby good for the Ascendant as a whole. The lord of the Sixth

house is good for promoting disease or giving power to our enemies, as

that is what it rules. The lord of the Eighth can give death, negativity, or

devitalization and so on.



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The Houses: The Domains of Planetary Action 161


Raja Yoga


When a planet rules bot h a TKne and a Quadrant signj apart from the

Ascendant), it gai ns a special power. It be comes a Raja Yoga Karak a or

“significator of great power.” It can confer status, power,Imdprestige. In

the most literal sense, it has the power to make one a king, and put one in

a position of political or social power. This idea includes any great position

of fame and power, like that of a judge, mayor, or administrator. However,

it does not necessarily give wealth, knowledge, or spirituality, though it

may give material gains through the power it yields. Most political leaders ,

have such strong planets; yet they are not rare in charts and should be

reinforced by several factors to be really effecitive.


For some Ascendants, one planet by itself can produce Raja Yoga.

Such a planet is a doubly powerful temporal benefic. Saturn for Gemini

and Libra, Venus for Capricorn and Aquarius, and Mars fo r Cancer and

Leo, have such power.


For Aries and Scorpio, Raja Yoga is produced by the combination of

the Sun and the Moon. Other combinations of rulers of Trine and Quadrant

lords (particularly the lord of the Ninth with the lord of the Tenth) can

create Raja Yoga when well placed, and usually when the planet does not

rule other bad houses.


House rulership is one of the primary methods of ascertaining the

power and effect of planets. It is as important as the basic meaning of

planets and signs and helps fine tune those indications. The meaning of

both natural and temporal statuses of planets must be blended properly.


A good rule to remember is: Natural benefics, even when temporal

malefics, will do some good, while natural malefics, even when temporal

benefics, will cause some harm.


When a planet has the same significance both naturally and tempo¬

rally, the effects will be clear, unmixed, and relatively easy to predict.


Power of Ascendants


According to this principle of house rulership, we can see that some

Ascendants tend to be better than others, and for different things —


Libra is sometimes regarded as the best Ascendant to have, because I

for it, Saturn, ruling houses 4 & 5, becomes a Raja Yoga planet, a great I

benefic; while the main malefic becomes Jupiter (otherwise the most

benefic of planets), who therefore cannot usually do much damage. Some

even consider that Jupiter can give good results for Libra Ascendant.

Moreover, Libra is a Cardinal sign, which gives strength. Though Libra

may be the best Ascendant for our capacity to affect the world, it is not

necessarily the best for all other things.



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162 The Astrology of the Seers


On the other hand, Aquarius is sometimes regarded as the worst of

Ascendants because the ruler of the Ascendant (which as Saturn is already

a difficult planet) also rules the Twelfth House, the house of loss. Aquarius

types seldom develop much fame, prestige, or charisma and often end up

losers (Mondale was a typical example in the political world). At the same

time, Aquarius is often regarded as the best of signs for spiritual growth

( for this same reason, the Twelfth house also indicating liberation (for

example, Ramakrishna).


By a similar principle of house-sign correlation, we see that some

Ascendants are difficult. For example, Virgo, as the sixth sign, has some

of the negative indications of the Sixth house, the tendency towards

disease. Scorpio as the eighth sign, has some Eighth house propensities

relating to death, vice, or negativity. As the twelfth sign, like the Twelfth

house, Pisces sometimes suffers from emotional confusion.


Cardinal signs, particularly Libra and Cancer, often do better as

Ascendants, particularly for political and social influence. Mutable signs

do not always make for strong Ascendants for health or outer success,

particularly Virgo and Gemini, yet do give much intelligence. Tine signs

> like Leo and Sagittarius are usually auspicious as Ascendants.


However, it is better to have a generally weaker Ascendant with

strongly placed planets than a stronger natured Ascendant with weakly

\ placed planets. Stronger Ascendants often give high potentials or expec-

I tations in life, which if not met can give us a greater sense of failure.


Planets by Ascendant


The laws of house rulership allow us to differentiate Ascendants and

adjust the meaning of planets relative to each. Each house represents a

particular “field” of activity, the ruler of a particular house represents the

“lord” of that field. Below is a list of the prime house significations:


  1. Self, body, general prosperity, well-being


  1. Livelihood, speech, youth


  1. Power, brothers, friends, motivation,*interest


  1. Happiness, home, property, mother


  1. Creativity, intelligence, romance, children


  1. Disease, enmity, foreigners


  1. Partnership, marriage


  1. Death, destruction, longevity, research


  1. Dharma, grace, fortune, father


  1. Skill, achievement, success


  1. Gain, aspiration, impulse


  1. Loss, sorrow, limitation, liberation



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The Houses: The Domains of Planetary Action 163


For example, if the lord of the self is in the field of destruction and

the lord of destruction is in the field of the Self (that is, if there is an

exchange between the First and Eighth house lords), then the individual

is apt to have a short or difficult life. In this way, the system allows us to

translate house nomenclature into meaningful terms.


By rulership of certain houses, each planet becomes a temporal

indicator of certain affairs in life, the most important of which are

mentioned below.




This status has been discussed already. By ruling over two houses of

power, a planet gains this strength.




When a planet rules over two houses of wealth (dhana), it gets this

status. Strongest is when a planet rules over houses 2 & 11 (the houses of

livelihood and gain). Mercury for Leo Ascendants and Jupiter for

Aquarius gain this status.


Planets which rule houses 2 & 5, or 2 & 9 gain this power to a lesser

extent. These are Mercury for Taurus Ascendant, Jupiter for Scorpio,

Venus for Virgo, and Mars for Pisces.


Dhana Yogas depend upon the ruler of the Second house, as the

Second mainly determines wealth. The Eleventh as the house of income,

the Fifth as giving gains through speculation, and the Ninth as giving luck

and unexpected windfalls are also to be considered.




Jnana is spiritual knowledge. Jnana Yoga Karakas give spiritual and

other profound knowledge. Planets which rule both houses 9 & 12, (the

houses of religion and liberation) acquire this status. These are Jupiter for

Aries Ascendant and Mars for Libra.


Planets ruling houses 2 & 9 gain this status secondarily, like Venus

for Virgo Ascendant and Mars for Pisces. These give Divine grace or favor

in life.


Planets ruling both houses 5 & 8 (intelligence and research) also can

give extraordinary mental powers if strong. Such planets are Mercury for

Aquarius Ascendant and Jupiter for Leo.




The Sixth house represents disease, as does the Eleventh as the sixth

from the Sixth. Planets ruling both houses 6 & 11 become powerful



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164 The Astrology of the Seers


disease significators. These are Mars for Gemini Ascendant and Venus

for Sagittarius. Mars is the worst since it is a naturally harmful planet.


The Eighth house represents death and chronic diseases. The eighth

from the Eighth is the Third. Planets ruling houses 3 & 8 become strong

significators of death and disease. These are Mars for Virgo Ascendant

and Venus for Pisces. Such planets are also significators of longevity as

both of these are houses of longevity.


Planets which rule houses 6 or 8 along with other malefic houses (3,

6, 11 & 12) become strong significators of disease. Such are Mercury for

Aries Ascendant, Jupiter for Taurus, Saturn for Cancer and Leo . Jupiter

for Libra, Mercury for Scorpio, Saturn for Sagittarius, Jupiter and the Sun

for Capricorn, Mars and the Moon for Aquarius, and Saturn for Pisces.




Houses of longevity are 1, 3 & 8. Planets which rule two of these

houses have special power in this area. Mars for Aries Ascendant and

Venus for Libra ruling houses 1 & 8 have this status to the highest degree.

Mars for Virgo and Venus for Pisces have this to a secondary degree as

already mentioned.




Houses of passion and sexuality are houses 5 (romance), 7 (marriage)

& 12 (secret pleasures). A planet ruling over two of these houses can give

a very strong passionate or sexual nature. Such planets are Mars for Taurus

and Sagittarius Ascendants, and Venus for Gemini and Scorpio.




Houses 3, 6 & 11 indicate egoism, excess use of force, tendency

towards a manipulative, aggressive nature, and ulterior motives. When a

planet rules two of these houses (sometimes house 10 is also considered

in this regard), if strong, it can make an individual overly impulsive and

self-promoting to the point of blindness or violence.


Such significators of impulsiveness include Mercury for Aries As¬

cendant, Mars for Gemini, Jupiter for Libra, and Venus for Sagittarius.


Considering also the Tenth house also, we have Saturn for Aries

Ascendant. Satur n for Leo can function this way as well, ruling houses 6

& 7 (as the Seventh is the tenth from the Tenth).


Mars for Aquarius and Venus for Leo are also very impulsive and

power-seeking, ruling houses 3 & 10.


Additional, more complicated indications can be derived through

understanding the meaning of the two houses a planet rules. Mars for •

Capricorn and Venus for Cancer rule houses 4 & 11. Hence, they can



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The Houses: The Domains of Planetary Action


indicate gain (Eleventh house influence) through property (Fourth house),

or they can indicate violence or inclination to injure (Eleventh house

influence) in the mind (Fourth house).


Such meanings should be blended with other indications, like the

natural status of the planet or the attributes of other planets that it may

combine with. In this way much depth of meaning can be discovered in

planetary placements that may not appear very indicative. A planet must

always be viewed according to the houses it rules and their meaning on

all levels. The Sun and Moon can be more easily interpreted as they rule

only one house at a time and will give their influence more unmixed.


The following is a table of house rulership. Ascendant by Ascendant.

One should leam this system of calculation based upon house rulership

and observe the insights it can afford. A whole book could be written on

this subject alone, as it is one of the core insights of Vedic astrology. Please

note that this classification is general, relative to the variations already





Temporal Disposition of Planets





















5 A


4 A


1,8 A




9, 12 A








4 N




7, 4 121


2,5 A


8, 111


1, 6 A


9,10 A*






2 N




1,4 A




5, 12 A


8,9 N






1 A


5,10 A*




6,9 A


4, 111






1 A


12 N


4,9 A*




5,8 A


3, 101






12 N






1,10 A




2,9 A


5,6 N










9,12 A




1,8 A


4,5 A*




10 A


9 A*


1,6 A




2,5 A


7, 121






9 A


8 N


5,12 A




1,4 A










7 N




6,9 A




5, 10 A*


1,2 A










5,8 A




4, 9 A*


1,12 A




6 N


5 A*


2,9 A




1,10 A







A ~ Auspicious, I ■ Inauspicious, N ■ Neutral or Mixed


A* – Very Auspicious, Raja Yoga Karaka, I* – Very Inauspicious



^7#it/<rZtra.Zc.a/ WfLUjthS.








“Dressed in green, with a green body,

who has four arms, the incarnation of

Vishnu, who is a yogi, whose vehicle is a

lion with an elephant’s trunk, who carries

a sword, shield and book in his hands, the

son of the Moon, with an emerald crest

jewel on his head, making the gesture that

gives boons, may Divine Mercury ever

grant us His grace. 57^,., g W/uL












All systems of astrology, East and West, base their predictions on the

aspects which exist between the planets in the chart. By the theory of

aspects, planets project their influence to certain points from their given

position in the zodiac. These are determined by the angle of arc of the

zodiacal circle relative to the planet’s position.


Imagine the zodiac as a circle and the locations of the planets as points

along that circle. Draw a line from the points of the planets to the center

of the circle. If we then compare the positions of any two planets, a certain

angle or arc of that circle will be created. This can be measured in terms

of degrees. Some of these degrees (like 90°, 120°, or 180°) create various

aspects according to the different systems of astrology.




Western astrology carefully considers the exact degrees between

planets in its calculation of aspects. It has major aspects like the square or

trine, 90° or 120° aspects, and minor aspects, like the semi-sextile, 30°.

These aspects are counted as effective if the planets are within a certain

number of degrees or orb of each aspect (for major aspects, orbs are around

8 °; for minor aspects, l°-3°). Aspects are considered to exist equally,

whether a planet is before or behind another planet in the zodiac. Both

planets are considered to be affecting each other. Many Western astrolo¬

gers have gone into great detail and minute accuracy with these different

aspects, and it is a major consideration in the system, if not the most



Western astrology ascribes a different nature to the different aspects.

Some aspects tend to be malefic or difficult (like the square); others tend

to be benefic or easy (like the trine), whatever the planets involved.




While Vedic astrology uses aspects, it is in a different way, which

may at first be difficult to comprehend for those familiar with Western

astrology. First of all, it judges aspects not according to the exact degree

of angle between the planets involved, but relative to sign. In the opposi-



^HxixrlxralcjtMJ. tf^iuLh.A.








The Astrology of the Seers


tion or 180° aspect (the main one used in Vedic astrology) a planet aspects

the sign opposite it not just the degree. The aspects are not between

planets, but from planets via the signs they are in, to other signs in the

zodiac and whatever may be contained in them.


In this way, for example, Jupiter in Aries, by its opposition aspect,

would aspect the sign Libra, the house ruled by the sign Libra, and any

planets located in that sign. If Jupiter is in 5° Aries and Saturn in 25° Libra,

the aspect would still count (though it would be too wide an aspect by

standards of Western astrology, being 20° from a direct opposition).


Some Vedic astrologers do consider aspects to be stronger the more

they approach the exact distance of arc. They may regard such aspects to

exist independently of signs, at least to a limited degree. If Jupiter is at 1°

of Aries and Saturn is at 29° of Virgo, the planets are not in opposite signs

but the angle of their aspect is 178°, very close to an exact opposition. In

this instance, Vedic astrology may still count this as an aspect, though the

orbs of such non-sign aspects would be considered small, perhaps less

than 5°.


Imagine the twelve signs as keys on a piano keyboard: Each planet is

like a finger striking that key. As long as a planet is in a particular sign,

it will be affecting the whole of it. By another analogy, imagine each sign

to be like a separate room and the planets to be like lights. Wherever the

light is in the room, it will light up the whole of it. The first and last degrees

of signs are like doorways. At these juncture points, the planets can

influence both signs; but once out of these small doorways, they have little

influence on adjacent signs.


In addition, planets affect signs differently according to their nature,

just as different pressures of the finger affect the keys on a key board

differently. The basis of Vedic astrology is thus harmonic like music.

Aspects are counted relative to the twelve signs as the main harmonic



Aspects by sign are easy to figure and do not require knowing the

exact degrees of planets. They do not have to be calculated in addition to

the chart. For this reason, Vedic charts do not have the list of aspects most

Western charts require.


With aspects counted by sign, Vedic astrology uses fewer aspects than

Western astrology; it usually only considers a few major or full aspects.

In addition to this, it does have a complex way of showing the aspectual

strength of planets that considers the exact degree distance between

planets, but this is a special factor for subtle calculations, not the com¬

monly used way of viewing aspects. A lot of the special and minor aspects

now being commonly used in Western astrology, like quintiles, semisex-



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Planetary Aspects and Combinations 169


tiles or quincunxes, are not used at all or are used only in special instances

in the Vedic system.


Aspects as Reflecting Planetary Nature


Vedic astrology does not ascribe any particular quality to different

aspects. Aspects are distinguished only by their strength as major or

minor. All aspects represent a relationship between planets. The nature of

that relationship depends primarily upon the nature of the planets, not

upon the type of the aspect. It does not regard oppositions or squares as

being bad or difficult, or trines as being good or easy. It depends upon the

planets involved. An opposition of a badly disposed Sun, say in its fall in

Libra, may prove very difficult, but when well disposed, exalted in Aries,

it may prove very beneficial. A square from Mars in Aries (its own sign)

to Jupiter in Cancer (its sign of exaltation) can be good, as both planets

are well placed. Major or minor aspects change the strength of the

relationship between planets, but different aspects are not regarded as

altering the quality of that relationship.


In the Vedic system, all the information given on judging planetary

nature is useful for determining the effects of aspects. An aspect from a

great malefic like Saturn will tend be difficult, whatever it is. An aspect

from a great benefic like Jupiter will tend to be helpful, whatever it may

  1. The detailed way of determining the status of planets by nature and

house rulership provides a similarly detailed way of judging the qualities

of aspects. Once we have ascertained the nature of a planet and its action

in the different domains of life, its aspects will reflect that.




Vedic astrology ascribes certain aspects only to certain planets. While

all planets share a general scheme of aspectual influence, some planets

possess special aspects which other planets do not have, except as minor



Hines, 120° aspects, are regarded as a special full aspect for Jupiter,

which other planets possess only as a minor aspect. Squares, 90° aspects,

are given as full aspects only for Mars (forward in the zodiac) and Saturn

(backward in the zodiac). This may be the basis of the Western astrological

consideration of trines as good and squares as difficult, as trines are related

to benefic Jupiter and squares to malefic Mars and Saturn.


According to Vedic astrology, aspects do not change the qualities of

planets, but some planets change the power of aspects.



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170 The Astrology of the Seers


Aspects Only Thrown Forward in the Zodiac


Vedic astrology regards the influence of planets in aspects as only

thrown forwards in the zodiac, whereas Western astrology usually sees an

aspect as coming from both planets. Whereas Western astrology considers

a square to exist between one planet and another in an angle of 90°,

whether in front or behind it in the zodiac, the Vedic system would only,

for example, consider the square of Mars to be thrown on planets 90° in

front of it in the zodiac, and not to those planets a similar number of

degrees behind it


The Vedic system calculates aspects by degrees from a planet forward

in its zodiacal position. If Saturn is at 3° Gemini and Mars at 3° Pisces,

Saturn would have an aspect of 270° to Mars, and Mars 90° to Saturn.

Hence, in calculating aspects in the Vedic chart it must be done forwards

in the zodiac.


Aspects to Signs and Houses


In Western astrology, aspects are considered only between planets, or

from planets to special points like the Ascendant or Midheaven, some¬

times the Descendant and Nadir. In the Vedic system, planets aspect

houses as well, even if there are no planets located in them. They do this

if they aspect the sign on the cusp of the particular house. Their aspect on

houses can improve or detract from the affairs of that house, depending

upon the nature of the planet.


The main rule in chart judgement is to examine an issue according to

the house that relates to it, the ruler of the house, and the house significator,

not only from the Ascendant but also from the Moon. Aspects to all these

factors are considered.


For spirituality or religion, for example, we consider the influences

on the Ninth hous e, its lord, and Jupiter , and also the ninth from the Moon.

In this regard we do not just consider the aspects betweenplanets but the

entire network of aspectual affects on all the factors in the chart that relate

to a particular issue in life. Hence, Vedic astrology may consider these

aspects upon houses as more significant for judgement than the aspects

between the planets themselves. Afflictions to the fifth sign and Fifth

house, for example, may stand out more in a chart than afflictions to their

rulers, the Sun, or ruler of the Fifth house (which, however, are also





From the standpoint of Western astrology, the aspects of Vedic

astrology appear general and non-specific. A few major aspects by sign



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Planetary Aspects and Combinations 171


appear as very limited, compared to a diversity of aspects by degree and

with different qualities. Such a Western astrologer may wonder how Vedic

astrology can be accurate with such limited use of aspects.


It must be recognized that the Vedic system does not use aspects in

the birth chart in such a primary way like Western astrology. In this regard

Western astrology may be more developed and precise, and it may be

helpful to consider the western view of aspects in the Vedic chart. In fact,

it may be this specialization on aspects that is the most important factor

in the accuracy of Western astrology. Western Sidereal astrology follows

the same aspects as Western Topical astrology and may be used as a model

in this respect.


We must not overlook that Vedic astrology judges aspects also in its

series of minor or harmonic charts. This allows for many subtler type

aspects and a finer analysis of exact degree relationships between planets.

Western astrology may find twenty or more major aspects existing be¬

tween the planets in the birth chart, and several dozen minor ones. Vedic

astrology may only note perhaps ten major aspects between planets in

most charts, but these are multiplied by up to sixteen harmonic charts.


Vedic astrology judges planetary relationships by a more extensive

system of which aspects are only one part. These are based largely on

planetary location, like the series of planetary relationships of friendship

and enmity we have already examined, as according to other special

planetary strengths and weaknesses (the factors of Shadbala). Of primary

importance for it are special Yogas or planetary combinations. These

depend upon various factors, including aspects, sign and house location

and rulership. We will examine these in the later part of this chapter.


As such, taking the system of Vedic astrology as a whole, we find that

it is very intricate, complex, and precise, and includes many more calcu¬

lations and considerations than Western astrology, though in some areas

each system may be better developed than the other.








Sun, Moon, Mercury, Venus














Jupiter, Rahu, Ketu

















The primary rule is that all planets aspect the seventh sign from the

sign in which they are located. This is similar to the opposition or 180°

aspect in Western astrology.



^M-cLctL(JTLL€Z-€lL ( EJU-il£IlA.




172 The Astrology of the Seers


Mars, Jupiter and Saturn, the distant planets, and Rahu and Ketu, the

Lunar Nodes, possess special aspects —


Mars, in addition to the regular seventh aspect, aspects the fourth and

the eighth signs. The fourth aspect is similar to a square, or 90° aspect in

Western astrology, of an approaching nature. The eighth aspect is like a

quincunx, or 150° aspect in Western astrology; but it only throws this

aspect on planets behind it in the zodiac, so the real angle is 210°.


Jupiter, Rahu and Ketu, have special aspects on the filth and the ninth.

These are the same as trines, 120° aspects in Western astrology, operating

both forwards and backwards in the zodiac.


Saturn has special aspects for the third and the tenth. Its aspect on the

third is like a sextile, or 60° aspect in Western astrology but only operates

on planets in front of it in the zodiac. Its tenth aspect is a square, or 90°

aspect, but operates only backwards; hence, its angle is really 270°.


For most purposes in Vedic astrology, only full planetary aspects are

used. Some Vedic astrologers consider that a full aspect occurs from a

1 planet located tenth from another. This is worthy of consideration. Planets

\ in the Tenth house have a full aspect on the Ascendant by this view.




/ When planets are in mutual full aspect, they are said to be in

| Sambandha, which means “complete connection.”


This complete connection, or Sambandha, exists by other factors.

When planets exchange signs — for example, when Jupiter is in Aries (a

sign ruled by Mars), while Mars is in Pisces (a sign ruled by Jupiter) —

this is considered to be a complete connection, like a mutual full aspect.

It is called “mutual reception” in Western astrology, and is one of the most

‘ powerful connections possible between planets.


By some practitioners of Vedic or Hindu astrology, a mutual full

aspect also exists between planets located in Quadrant houses (1,4, 7 &

10). For example, if Venus is in Taurus in the Fourth house, and Jupiter is

in Leo in the Seventh house, this is counted by some is counted as a full

aspect, though no actual technical major aspects exist.


Some astrologers extend this rule to planets in mutual TVines (houses

1,5 & 9). Others figure mutual Quadrant or THne aspects from the Moon

as well as the Ascendant. These may be accurate, particularly when the

Moon is as strong or stronger than the Ascendant. I do not usually give

aspectual power to these mutual house relationships, though they are often

important forjudging the strength of the chart via house positions.



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Planetary Aspects and Combinations


















The Astrology of the Seers





Planets in close proximity are said to be in conjunction. This is a kind

of intimate association. In Western astrology, conjunction is counted as a

full aspect and given an orb of around 10°, depending upon the planets



In Vedic astrology conjunction is not considered to be an aspect, as

aspects are only regarded possible when there is a certain distance between

planets. Yet, along with aspects, it is counted as a kind of planetary

relationship, a full planetary relationship like a full mutual aspect, and

constituting Sambandha


Conjunctions, like aspects, are counted by sign; yet the closer in

degrees the planets are to each other, the stronger the affect of the

conjunction, particularly relative to the Sun.




All planets aspect the seventh sign with a full sight or influence. They

aspect the fourth and eighth signs with a three-quarters sight or influence.

They have one-half aspect on the fifth and ninth signs. They have

one-quarter aspect on the third and tenth.


For Mars, its special aspects, which are generally given three-quarters

influence, are regarded as full. For Jupiter, Rahu and Ketu, the usual

one-half influence aspects, their special aspects, are regarded as full. For

Saturn, the one-quarter influence aspects, its special aspects, are counted

as full. The rest of the additional aspects for these planets is like that of

the other planets.


Minor aspects, including those of three-quarter influence, are usually

not used in reading charts. Their main place is as added into other factors

for determining planetary strengths, as part of the system of Shadbala.

Moreover, these aspects increase proportionally to distance. They do not

have orbs. For example, a planet in exact opposition would have a full

100% aspect. Located exactly in the eighth sign away, 210°, it would have

three quarters or 75% aspect. However, located in between, 195° away,

it would have 87.5% aspectual strength (see chart).


Aspects for Uranus, Neptune and Pluto


As Uranus, Neptune and Plutq are not part of the regular Vedic system,

no judgement of aspects for them exists. We can ignore them altogether,

yet it can be helpful to use them. To use them, we must consider that they

possess the same major aspects as all planets. This is the seventh aspect

or opposition, to which the conjunction can be added as a full planetary




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Planetary Aspects and Combinations 175


However, we might want to count these by degrees, rather than signs,

with an orb of 10° or less, as their affect as distant planets may not be that

strong (which is what I often have done).


I cannot say whether they should have special aspects and do not

usually give them such. In one respect, we might consider that they should,

because the other planets outside the Earth’s orbit are given them, But, in

another respect, we may not think so, as they may be too distant to have

such a strong affect.


One could give them special aspects like the planets they resemble:

Uranus like Saturn (third and tenth), Neptune like Jupiter (fifth and ninth)

and Pluto like Mars (fourth and eighth). Or one could give them aspects

like the Lunar Nodes (fifth and ninth), which they also resemble. How¬

ever, giving them special aspects would allow them great power in the

chart and may unbalance, rather than fine tune, the general interpretation

of Vedic astrology, unless their aspects are considered minor.




Planets in close conjunction with the Sun become combust or burnt

  1. They can be weakened and may be rendered powerless.


For Mars, Jupiter, and Saturn, the orb of conjunction of combust is

8 ° 30′. For the Moon, a larger planet, it is 15°. For the inner planets it is

less, being 4° for Venus and 2° for Mercury. However, if a planet is in a

favorable sign or house the effects of combust can be greatly mitigated.

Planets in the same sign with the Sun are still counted as in full relationship

with it (sambandha), even when not combust. Their affect is often better

because of this.


Generally speaking, all planets function better if located some dis¬

tance from the Sun. This is particularly true of the Moon, Mercury and

Venus, which are subject to waxing and waning phases. Just as the Moon

is strongest when full and becomes weaker as it approaches the Sun, so

are Mercury and Venus strongest when at maximum distance from the

Sun and become weaker as they approach it To a certain extent, this is

also true of the other planets.


The logic behind combust is that when in proximity to the Sun, the

rays of planets are overcome by the power of the solar light; so conjunction

with the Sun must be generally regarded as a negative for the energy of

any planet.




When two planets are in conjunction of one degree or less, they are

said to be in a state of “war.” There is a clashing of the forces of their

respective rays. The planet with the lower degree longitude becomes the



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176 The Astrology of the Seers


winner of this planetary war. For example, if Mars is at 23° 35′ Sagittarius

and Venus at 23° 17′, then Venus is the winner of the war. Benefics who

have lost a planetary war with a malefic may be rendered very weak,

whereas benefics who have won a war with a malefic become much



The rules of planetary war do not apply in the case of the Sun (or the

Moon). For the Sun the rules of combust apply. Conjunction with the

Moon is usually considered to be benefic. Rahu and Ketu, as they possess

retrograde action, have a stronger effect in the degree above a particular

planet, but are also not regarded according to the rules of planetary war.

If a planet is retrograde and technically loses a planetary war, the damage

is considered to be less.




If the Moon is in Libra, with Saturn in Scorpio and Mars in Virgo,

then it has malefic planets around it in both adjacent sides. In this instance

it is said to be “hemmed in by malefics.” While this is not technically an

aspect, it does have a strong affect like a major aspect. The Moon will be

strongly under the influence of these two planets and weakened by their

malefic nature.


If the planets involved are Jupiter and Venus, then the Moon would

be “hemmed in between benefics,” which would thereby protect it and

strengthen it. (Of course, for more accuracy, we must consider the full

nature of planets, not just their natural status as benefic or malefic, this is

just an example). Such formations must be considered in determining

planetary influences, and they may constitute various planetary Yogas.


A similar construction may be made by planetary aspects. If the Moon

is in Libra while Scorpio and Virgo are under the full aspect of malefic

planets only without other influences, then the Moon also is hemmed in

between malefic influences. Since this kind of condition is not direct, it

is not as strong.


Planets hemmed in by malefics or by malefic influences can counter

this to a great extent by receiving a full aspect of a benefic. The reverse

is true of planets hemmed in by benefics or by benefic influences.




The Sun, Satum, Rahu, Ketu, and the ruler of the Twelfth house from

the Ascendant are separative planets. They serve to separate or remove us

from the things in life which they influence.


If Several of these separative planets aspect the factors representing

the marriage partner — the Seventh house, its ruler, and the significator

of the partner (Venus for the male, Jupiter for the female) — then separa-



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Planetary Aspects and Combinations j 77


tion is likely to occur. Divorce will happen easily and long-lasting

relationships will be difficult.


If they aspect the Tenth house and its ruler, there may be loss of one’s

job or an inability to hold steady employment. If they aspect the Second

house and its ruler, along with Mercury, one will live away from one’s

parents as a child. If they aspect the Fourth house, its lord, the Moon and

Mercury, one may be in danger of being separated from one’s mind (going *

crazy). If they aspect the Fifth house, its lord and Jupiter, we may be

separated from our children; more likely, we may be unable to have them

in the first place, and for women in particular, surgery on the reproductive

organs may be possible.


We can become separated or removed from the qualities of each house

in this way, according to their nature. If the same houses from the Moon

sign are similarly affected, the results are more likely to occur.


The Sun creates independence or bums things up; Saturn creates loss,

alienation, or detachment; Rahu is dispersing and gives an attraction to

what is foreign or distant; Ketu makes us contract and causes negativity;

and the ruler of the TVelfth house projects its energy of loss and retreat,

which is the nature of that house. All these factors possess a common

separative effect. This rule is very useful in chart interpretation and should

be memorized.




Planets can appear to go retrograde, or backwards, in the zodiac

because of their different rates of orbit than the Earth. Western astrology

usually regards retrograde as causing difficulty, delays, or obstacles. A

retrograde Mercury, for example, is considered to cause problems in



According to Vedic astrology, retrograde is usually a sign of strength.

When retrograde, for example, Jupiter is thought to be good for having

children, even if by other factors it may be weak.


Retrograde is sometimes considered to reverse the energy of the

planets. Planets when exalted, lose strength when retrograde, but those

debilitated gain strength when retrograde.


Retr ograde has an internalizing effe ct on a planet’s energy. If Mercury

is retrograde, the intellect will be more introverted. The individual may

be more interested in history or occult pursuits. When afflicted, this may

cause nervousness or speech difficulties, or just hesitancy in communica¬



Retrograde planets often indicate a karmic result. They show an

in fluence from the past T hey may be functioning to fulfill some karmicT

debt or promise or to clear up affairs from the past. The individual will



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j 78 The Astrology of the Seers


not go forward with the influences of the planet, but must take them

backwards or inwards to consolidate or limit them.




Often more important than aspects in Vedic astrology are planetary

“Yogas.” These are complex planetary combinations that consider many

factors, including sign, house, and aspect. Yoga itself means “combina¬

tion.” 1 .


Many Yogas are defined purely in terms of houses. For example, if

the lord of the Second house of income is in the IWelfth house of loss,

and the lord of the IWelfth house of loss is in the Second house of income,

this is a Yoga for poverty. Many Yogas require anexchange of signs

between the two planets but not necessarily an aspect between them.


Many Hindu astrology books contain long lists of these Yogas, which

astrologers often memorize. Yet even when they exist in a chart, they may

k require other supporting factors to be really effective. It is more important

I to understand the principle behind Yogas than to memorize specific Yogas.

All chart interpretation, which must involve synthesizing or correlating

indications in the chart, is like a building up of Yogas. The more the same

result is indicated by as many different factors as possible in a chart, the

more it is likely to be true or take effect It is the principle of “Yogic

thinking” that we must grasp, the capacity to draw connections. Some

1 very powerful charts have no simple or classical Yogas but have other

combinations of planets that make for great strength. Indeed, the simpler

Yogas ate not always as powerful as more complex formations that

integrate the energy of a greater number of planets.


Lunar Yogas


Many planetary Yogas involve the Moon. The Moon is a sensitive,

( gregarious and motherly planet; she does not like to be alone or to function

on her own. An unassociated Moon is generally inauspicious, often even

if she is otherwise well-placed. For example, the Moon in Cancer or Taurus

may not be good if she has no benefic planets around her or influencing

her. She is more inauspicious if only aspected by maleftcs, if in difficult

houses like the Sixth, Eighth or IWelfth, or if in her fall in Scorpio or in

unfriendly signs.


The Moon does well in conjunction with benefic planets or with

/ benefics in adjacent signs. It does better if Jupiter is located an angle from

her (what is called Keshari Yoga). Aspected or hemmed in by malefics,

particularly Saturn and Rahu, she suffers and, along with her, our mind

and emotions suffer. Many of the same issues occur if the Ascendant is

similarly influenced.



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Planetary Aspects and Combinations 179


Mahapurusha Yogas »’


Among the most common and most useful of the Yogas are the

Mahapurusha Yogas, the planetary combinations that create “great peo¬

ple.” These occur when planets are located in their own sign or exalted,

and at the same time are in an angle from the Ascendant or the Moon.

Only the five major planets are considered — not the Sun or the Moon,

although they also benefit from such positions. Such positions serve to

magnify the qualities of the planet involved and stamp the chart with its

nature, character, ahd force. They may make the person of the type

belonging to the planet People with such charts often have the physical

characteristics of the planet.


The Mahapurusha Yoga for Mars is called Ruchaka Yoga, the “radiant

combination.” It endows a person with strong martial qualities like

courage, daring, force of will, decisiveness, determination, independence,

leadership, power of action and achievement Naturally, this Yoga is

common in the charts of such martial type people as military leaders,

generals, politicians, lawyers, scientists, and executives. It gives much

success, but the Ihmasic qualities of Mars may come out, including

tendencies towards domination and violence. ^


The Mahapurusha Yoga for Mercury is called Bhadra Yoga, the

“auspicious combination.” It gives strong mercurial qualities like good

powers of speech, communication, commerce, intellect, wit, humor,

mental sensitivity, humanism, and a balanced psychology. It is common

in the charts of intellectuals, teachers, writers, and businessmen. It gives

many powers and talents to the mind but may augment the Rajasic,

agitated or commercial side of Mercury — the acquisitive mind and its

seeking to grasp life in terms of names, forms and quantities.


The Mahapurusha Yoga for Jupiter is called Hamsa Yoga, the “swan

combination” (the swan being the bird of spiritual knowledge in the

Vedas). It gives strong Jupiterian qualities, such as an ethical, moral,

philosophical or religious nature, optimism, creativity, health, faith, pros¬

perity, and affluence. It is common in the charts of religious people,

teachers, liberal social and business leaders, and some entertainers. It

gives much joy and compassion and can give spirituality, but it may just

serve to make us self-promoting (Jiipiterian on a superficial level).


The Mahapurusha Yoga for Venu^ is called Malavya Yoga. It gives

strong venusian qualities like comfort and prosperity in life, command of

vehicles and material resources, beauty, charm, grace, and artistic talents.

It is common in the charts of artists, beautiful women, those possessing

wealth or social influence, and sometimes even politicians. Again, it can



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1 SO The Astrology of the Seers


give lower or higher Venus affects depending upon its placement. On a

higher level it gives powers of devotion.


The Mahapurusha Yoga for Saturn is called Shasha Yoga. It gives

strong Saturn qualities like power over people, positions of authority,

control of material resources, strong work and achievement capacity. It is

common in the charts of political and business leaders. Since Saturn is a

cruel planet, unless the Moon or Jupiter is strong, the individual may be

selfish, ruthless, or destructive (Saturn in an angle is usually looked upon

with some suspicion). Benefically placed, it gives detachment and spiri¬

tual insight, and the capacity for silence.


These Yogas are prominent in the charts of famous people. However,

they are not uncommon; many charts have at least one of them. To really

work, they must be well-placed. Such Yogas are stronger when the planet

is in the Tenth house, the best angle, or if they occur both from the

Ascendant and the Moon. It also helps if the planet involved is the final

dispositor in the chart or rules over many of the other planets. Additional

strength can be gained if such planets combine with friendly planets or

planets of like nature, like Mars with the Sun or Jupiter with the Moon.

Poorly aspected, these Yogas can show the destruction of the qualities

represented by the planet (as both the planet and its sign may be ruined).

While giving strength and power in the outer world, these combinations

do not always give spiritual knowledge or an ethical disposition. Strong

malefics in Mahapurusha Yogas, like the Mars and Saturn, can create

tyrants (see the chart of Hitler for such a Yoga for Mars).


An important principle in planetary Yogas is that stronger affects may

be created when a planet exchanges signs with another planet than if it is

simply in its own sign. For example, if one chart has a Satum-Moon

opposition, with Saturn in its own sign Capricorn and the Moon in its’own

sign Cancer, and another has Saturn in Cancer and the Moon in Capricorn

(both planets exchanging signs), the latter chart will tend to be stronger.

The reason is that the power of the planets is more integrated. In this

regard, the Raja Yoga in Napoleon’s chart is stronger with this placement

than it would have been if the Moon and Saturn were in their own signs.

For this reason some charts are very powerful, even without any

Mahapurusha Yogas. *




Mars in certain houses creates difficulties for harmony in marriage

and relationship. These are very much stressed in Hindu astrology. They

are Mars in the First, Fourth, Seventh, Eighth and TWelfth houses. Excep¬

tions are for the First house if the sign is Aries, for the Fourth house if it



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Planetary Aspects and Combinations 181


is Scorpio, for the Seventh if it is Capricorn or Pisces, for the Eighth if it

is Cancer, and for the TWelfth if if is Sagittarius.


Such a placement of Mars shows potential conflict in relationship or

difficulties in the life of the spouse. A person with such a planetary

placement should generally only marry another person with a similar

placement. Mars in the Seventh appears to be the most difficult of these

(though it often gives success in the social world), and Mars in the First

or Eighth is often difficult as well.


Mars in the First can make us aggressive or contentious in our

behavior. Mars in the Seventh can cause conflict in relationship and the

seeking to dominate. Mars in the Eighth may give a strong sexual drive

or indicate the early death of the partner. Mars in the Fourth may show an

aggressive subconscious or emotional nature. Mars in the TWelfth may

indicate hidden passion or the wasting away of our vital energies. Hence,

each of these placements has a different meaning. A strong Mars in the,

chart of a woman is regarded as difficult for marriage from the Hindu )

point of view, as it may make her dominate her husband and perhaps /

indicate his ill health or even death in extreme cases.


Such placements should not be interpreted simplistically since many

charts have them to at least some degree. Again, they should be reinforced

by other negative influences to the Seventh house, its lord, and the

marriage significator. Moreover, they reflect a more passive role for

women in society; this may not be so applicable in the modem world /

where the woman has to work and may therefore need a stronger Mars, ‘

which most of these positions gives. In this regard, Kuja Dosha for a

woman may only require that she has a more independent type marriage,

possibly her own career, and perhaps no children. If the factors represent¬

ing relationship are afflicted by other malefics (like the Sun, Saturn, Rahu

and Ketu), a person may have difficulties in relationship even without

Kuja Dosha.




Planetary Power Ratios


Shadbala is an elaborate system of computation to aid in determining

planetary strengths and weaknesses. It is perhaps the most sophisticated

and detailed of such astrological systems and probably the most reliable.

While Shadbala is not necessary to give an accurate astrological reading

it is helpful information to have. As the calculations are very complex and

require much skill and time to do oneself, a computer program for it is

essential. For reason of its complexity, we will only outline it here.



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182 The Astrology of the Seers


A planet strong in Shadbala will have power in the chart, but for good

or ill, depending upon its nature. One weak in Shadbala will be able to do

little and may cause disease or difficulties. Along with Shadbala, consid¬

eration must still be given to signs, houses, aspects and Yogas. Shadbala

is an enhancement, not a substitute for a comprehensive examination of

| a chart. Shadbala tells us if a planet is likely to have enough strength to

f fulfill its role in the chart. The chart tells us what that role may be and if

it is likely to be ordinary or extraordinary.




The six factors of Shadbala are: 1) Positional Strength (Sthana Bala),

2) Directional Strength (Dig Bala), 3) Temporal Strength (Kala Bala), 4)

Motional Strength (Chesta Bala), S) Natural Strength (Naisargika Bala),

and 6) Aspectual Strength (Drik Bala).


  1. Positional Strength


This consists of five factors. These are: 1) Exaltation Strength (Ucha

Bala), how close a planet is from its point of exaltation, 2) Divisional

Strength (Saptavargaja Bala), its residential strength in the seven har¬

monic charts, 3) Odd-Even Sign Strength (Ojayugmarasyamsa Bala), 4)

Quadrant Strength (Kendra Bala), its strength in terms of house position,

and 5) Decanate Strength (Drekkana Bala), its strength in terms of

decanate location.


  1. Directional Strength


This is one of the main factors of planetary strength and weakness

and helps us understand the power of the planets in the houses; hence, we

explain it below.


Mercury and Jupiter are strong in the east, (the Ascendant or First

house). The Sun and Mars are strong in the south (the Tenth house or

Midheaven). The Moon and Venus are strong in the north (the Fourth

house or Nadir). Saturn becomes strong in the west (the Seventh house or

Descendant). The same planets become weak in the opposite house or



This factor should not be given too much weight by itself. Generally,

any of these planets will do better in Quadrants than other houses, but this

scheme shows us which Quadrants they prefer.


  1. Temporal Strength


This is a combination of nine factors based upon the time of birth in

hours, days, months, years, and so on, and the strength of planets at these

times or as ruling them. These are: 1) Day-Night Strength (Nathonnatha



Ift-dcrlxru. KiaZ SJ^LiuLh-A.




Planetary Aspects and Combinations 1 83


Bala), 2) Monthly Strength (Paksha Bala), 3) Four Hour Strength

(THbanga Bala), 4) Lord of the Year Strength (Abdadhipati Bala), 5) Lord

of the Month Strength (Masadhipati Bala), 6) Lord the Day Strength

(Varadhipati Bala), 7) Lord of the Hour Strength (Hora Bala), 8) Declina-

tional Strength (Ayana Bala), and 9) Planetary War Strength (Yuddha



  1. Motional Strength


This is the most complicated of the Shadbala and relates to the motion

of the planets around the Sun, including their movement of retrogression.


  1. Natural Strength


This is the same for all charts. The Sun is the strongest planet, then

the Moon, Venus, Jupiter, Mercury, Mars, and Saturn, in line with their

apparent brightness as seen from the Earth.


  1. Aspectual Strength


This is according to the determination of the arc of aspect as according

to the extended rules of determining aspects. It is not meant to substitute

for calculating aspects in the chart, nor should it be taken as a reliable

measure of their influence.



^7#Lt/<rZtra.Zc.a/ WfLUjthS.










“Dressed in yellow, with a yellow body,

who has four arms, the teacher of the

Gods, peaceful in nature, whose vehicle is

an elephant, who carries a rosary, a water

pot and. a staff in his hands, with a yellow

sapphire crest jewel on his head, making

the gesture that gives boons, may Divine

Jupiter ever grant us his grace. ”


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5 –






In Vedic astrology a minimum of two charts is done, the basic birth

chart (Rashi Chakra) and the harmonic ninth (Navamsha). Frequently six,

and often as many as sixteen, such charts may be considered. These

harmonic charts provide more detail and specificity in the delineation of

planetary influences.


Some Western astrologers have begun to use harmonic charts, based

upon the Hindu model; yet they calculate these harmonic charts in what

is sometimes a different manner than the Vedic one. They simply multiply

the longitude of the planet. For a harmonic fifth of a planet, for example,

they multiply the longitude of the planet by five. Hence, if a planet is at

20° Taurus, its zodiacal longitude is 50°; that is, it is 50° from the

beginning of the zodiac at 0° Aries. Multiplying this by five, we get 250°

or 10° Sagittarius as its harmonic fifth position.


The Vedic system considers harmonic placement by sign only, not by

degrees. Some of these, like the harmonic thirtieth, are not arrived at by

simply multiplying the longitude of the planet.




As the calculation of these charts is time consuming, it is also best to

do it by computer. The following are the general rules should you wish

to do it yourself. It is helpful to know the principles behind the calculation

of these charts.


Harmonic Second (Hora)


The Hora chart is simple as it is the most basic of the harmonic charts.

The first Vz of odd signs like Aries is ruled by the Sun, the second 1/2 by

the Moon. Conversely, the first Vz of even signs, like Taurus, is ruled by

the Moon; the second Vz, by the Sun.


For example, if Mars is located in 20° Virgo, as it is in the second half

of an even sign, it would be in the Hora of the Sun. Hence, the Hora chart

only gives solar or lunar status of planets and does not place them in signs

like the other harmonic charts.



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I g6 The Astrology of the Seers


Harmonic Third (Drekkana or Decanate)


In this harmonic the first V 3 or ten degrees 00° 00′-10° 00′ of any sign

is ruled by itself. The middle V 3 ,10° 00′-20° 00′, is ruled by the subsequent

sign of the same element. The last V 3 ,20° 00′-30° 00′, is ruled by the final

sigh of the same element.


For example, the first V 3 of Sagittarius is in the harmonic third of

Sagittarius, the second 1/3 in the harmonic third of Aries, and the last V 3

in the harmonic third of Leo. Hence, if Saturn is located in a birth chart

at 15° 20′ Sagittarius, it would be in the harmonic third of Aries.


Western astrology has long used the decanate but usually calculates

it differently. It makes the first third of a sign that of the Cardinal sign of

the element, the second that of the Fixed sign and the last that of the

Mutable sign. Hence, it sees the first third of Sagittarius as Aries, the

second as Leo and the third as Sagittarius.



Harmonic Fourth (Chaturtamsha)


Each sign is divided into four equal parts. The first 1/4 (00° 00′-07°

30′) is the same as the sign itself. The second V 4 (7° 30′-15° 00′) is under

the next sign of the same Quality. The third V 4 (15° 00′-22° 30′) follows

the following sign of the same Quality, and the last V 4 (22° 30′-30° 00′

is of the final sign of the same Quality.


For example, the first V 4 of Aries is Aries, the second is Cancer, the

third is Libra, and the last is Capricorn. Hence, if Venus is located at 20°

15′ Aries, it would be in the third harmonic fourth, that of Libra, the third

Cardinal sign from Aries.



Harmonic Seventh (Saptamsha)


Each sign is divided into seven equal parts of 04° 17′ 09″. The first

1/7 of odd signs is governed by the sign itself, with the rest following the

signs in order through the zodiac. For even signs, the first V 7 corresponds

to the sign seventh from it, and the rest follow in order from that.


Hence, the first seventh of Aries (an odd sign) is Aries; the second,

Taurus; the third, Gemini; and so on to Libra. The first seventh of Taurus

(an even sign) would be Scorpio, the sign seventh from it. The second

seventh division would be Sagittarius; the third, Capricorn; and so on to

Taurus as its last seventh. In this way we are merely going through the

signs in order.



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Harmonic Charts: Patterns of Astrological Intricacy ] 87


The following are the harmonic V 7 divisions of the sign:


  1. 00° 00′ 00″ to 04° 17′ 09″


  1. 04° 17′ 09″ to 08° 34′ 17″


  1. 08° 34′ 17″ to 12° 51’26”


  1. 12° 51’26” to 17° 08’34”


  1. 17° 08’34” to 21° 25’43”


6 . 21° 25’43” to 25° 42’52”


  1. 25° 42’52” to 30° 00’00”


Thus if the Moon is located at 25° 10′ Taurus, it would be in the sixth

division, which would be Aries (sixth from Scorpio).


Harmonic Ninth (Navamsha)


Each sign is divided into nine equal parts of 3° 20′. The first V 9 of a

sign is governed by the Cardinal sign of that element, followed by the rest

of the signs from it in order through the zodiac.


In this way the first 1/9 bf Gemini (Mutable air) is Libra (cardinal air),

the second is Scorpio, the third is Sagittarius, and so on, all the way to

Gemini at the end as the last ninth of its own sign.


  1. 00° 00′ to 03° 20′


  1. 03° 20’ to 06° 40′


  1. 06° 40′ to 10° 00′


  1. 10° 00′ to 13° 20′


  1. 13° 20′ to 16° 40′


6 . 16° 40′ to 20° 00′


  1. 20° 00′ to 23° 20′


8 . 23° 20′ to 26° 40′


  1. 26° 40′ to 30° 00′


For example, if Jupiter is at 22° 40′ Scorpio, it is in the seventh

Navamsha. As Scorpio is a Fixed water sign, its first V 9 would be Cardinal

water or Cancer, and its seventh would be Capricorn. This places Jupiter

in Capricorn in the Navamsha.


Harmonic Tenth (Dashamsha)


Here each sign is divided into ten equal portions of 3° each.


The first l/jo of Aries is Aries; the first V 10 of Taurus is Capricorn; that

of Gemini is Gemini; that of Cancer is Pisces; that of Leo is Leo; that of

Virgo is Taurus; that of Libra is Libra; that of Scorpio is Cancer; that of

Sagittarius is Sagittarius; that of Capricorn is Virgo; that of Aquarius is

Aquarius; and that of Pisces is Scorpio.



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jS8 The Astrology of the Seers ,


Hence, the rale is that the first Vio of odd signs is itself, that of even

signs is of the sign ninth from them. Again, we are just counting the signs

off in order from the first Vjo of Aries as Aries.


  1. 00° 00′ to 03° 00′


  1. 03° 00′ to 06° 00′


  1. 06° 00′ to 09° 00′


  1. 09° 00′ to 12° 00′


  1. 12° 00′ to 15° 00′


6 . 15° 00′ to 18° 00′


  1. 18° 00′ to 21° 00′


8 . 21° 00′ to 24° 00*


  1. 24° 00′ to 27° 00′


  1. 27° 00′ to 30° 00′


If the Sun is in 08° 30′ Gemini, for example, it would be in the third

Dashamsha, which would be Leo.



Harmonic Twelfth (Dwadashamsha)


Each sign is divided into equal sections of 2° 30′. The first Vi 2 of each

sign is the same as the sign itself, with the rest counted off in order through

the zodiac.


  1. 00° 00′ to 02° 30′


  1. 02° 30′ to 05° 00′


  1. 05° 00′ to 07° 30′


  1. 07° 30′ to 10° OOe


  1. 10° 00′ to 12° 30′


6 . 12° 30′ to 15° 00′


  1. 15° 00′ to 17° 30′


8 . 17° 30′ to 20° 00′


  1. 20° 00′ to 22° 30′


  1. 22° 30′ to 25° 00′


  1. 25° 00′ to 27° 30′


  1. 27° 30* to 30° 00′


If Mercury is in 09° 35′ of Virgo, for example, it would be in the

fourth Dwadashamsha or Sagittarius.


Harmonic Sixteenth (Shodashamsha)


Each sign is divided into sixteen equal parts of 1° 52′ 30″. The first

t/i6 of all Cardinal signs begins with Aries; that of all Fixed signs begins

with Leo; that of all Mutable signs, with Sagittarius; and the rest are

counted off in order from these.



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Harmonic Charts: Patterns of Astrological Intricacy 189


Harmonic Twentieth (Vimshamsha)


Each sign is divided into twenty equal parts of 1° 30′. The first V 2 o of

all Cardinal signs begins with Aries; of all Fixed signs, Sagittarius; and

of all Mutable signs, Leo; and the rest are counted off in order from these.


Harmonic Twenty-fourth (Siddhamsha)


Each sign is divided off into twenty-four equal parts of 1° 15′. All

odd signs begin with Leo and all even signs with Cancer, with the rest

counted off from these.


Harmonic Twenty-seventh (Bhamsha)


Each sign is divided into twenty-seven equal parts of 1° 06′ 40″. All

fiery signs begin with Aries, all earthly with Cancer, all airy with Libra

and all watery with Capricorn. Again, the rest are counted off in order

from these.


Harmonic Thirtieth (Trimshamsha)


This chart is done in a peculiar way, the explanation for which I have

not seen. For odd signs the first five degrees, 00° 00′-05° 00′, corresponds

to Aries; the next five, 05° 00′-10° 00′, to Aquarius; the next eight, 10°

00′-18° 00′, to Sagittarius; the next seven, 18° 00′-25° 00′, to Gemini;

and the last five, 25° 00′-30° 00′, to Libra.


For even signs, the first five degrees, 00° 00′-05° 00′, relate to Taurus;

the next seven, 05° 00′-12° 00′, to Virgo; the next eight, 12° 00′-20° 00′,

to Pisces; the next five, 20° 00′-25″ 00′, to Capricorn; and the last five,

25° 00′-30° 00′, to Scorpio.


There are no harmonic thirtieth positions in Cancer or Leo.


Harmonic Fortieth (Chaturvimshamsha)


Each sign is divided into forty equal parts of 45′ each. All odd signs

begin with Aries and all even signs begin with Libra, with the rest counted

off in order from these.


Harmonic Forty-fifth (Akshavedamsha)


Each sign is divided into forty-five equal parts of 40′. All Cardinal

signs begin with Aries; all Fixed signs, with Leo; and all Mutable signs,

with Sagittarius, with the rest counted off in order from these.


Harmonic Sixtieth (Shashtiamsha)


Each sign is divided into sixty equal parts of 30′. Each sign starts with

itself and the other divisions are counted off in order of the zodiac.



^HxixrlxralcjtMJ. tf^iuLh.A.







The Astrology of the Seers


These sixteen harmonic charts (which includes the birth chart or Rashi

Chakra) are called Shodashavarga, “the group of sixteen.” Shadvarga,

“the group of six,” consists of the birth chart, the harmonic second, third,

ninth, twelfth, and thirtieth. When the harmonic seventh is added to these

it becomes the Saptavarga or “the group of seven.” Adding the harmonic

tenth, sixteenth, and sixtieth, we get Dashavarga, “the group of ten.”




Harmonic charts are commonly used for determining planetary

strengths. Planets gain strength as they are located in the signs of their

exaltation, own signs, or signs of friends, and lose strength in the signs of

their enemies, or fall.


We can examine the signs in which each planet is located in each of

the harmonic charts. We judge these by the same rules of planetary

friendship and enmity as used in the basic birth chart.


Harmonic charts have additional specific usages and focus on partic¬

ular areas of life —


Harmonic First


This is the same as the basic birth chart (Rashi Chakra), relative to

which all harmonic charts are judged. What is present in the birth chart

may be heightened or diminished by the influence of the harmonic charts

but cannot be overridden by them. The harmonic charts serve to fine tune

the meanings in the birth chart but do not serve to radically change them.

The birth chart always determines the field in which they operate and

should be visualized behind them. The harmonic charts are thus like a

series of concentric circles with the birth chart as the outside circle. The

subtler harmonic charts are contained within the fields of the larger



Harmonic Second


As indicating the Sun and Moon, the second harmonic or Hora chart

shows the nature of the individual and power of the planets relative to

solar and lunar, yang and yin, active and passive, male and female,

individual and social, mental and emotional energies.


Masculine planets, like the Sun, Mars, and Jupiter are stronger in the

Hora of the Sun. Those of feminine nature, like the Moon, Venus, and

Saturn are stronger in the Hora of the Moon. Mutable Mercury does well

either way, but which is better depends upon the planets whose influence

it is under.


Planets in the solar division tend to make the individual independent,

active, energetic, assertive, willful, confident, and self-reliant; but in



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Harmonic Charts: Patterns of Astrological Intricacy 19 ]


excess they cause one to be selfish, harsh, unfeeling, manipulative or

controlling. Planets in the lunar division tend to make the person sensitive,

caring, nurturing, receptive, and gentle; but in excess they can render one

dependent, passive, unmotivated, overly emotional, sentimental, or hy¬



Solar division planets give more reliance on one’s inner power and

give initiative. Lunar division planets give more reliance on social influ¬

ences, family, and the past. Not enough planets in solar divisions will

make an individual unable to gain recognition for what he’ does. Not

enough in lunar divisions will create a lack of understanding and taking

undeserved recognition.


The Hora chart is often given a Second house influence and is thereby ^

thought to relate to wealth. When the ruler of the Second is in its/

appropriate Hora, it gives better results for all the affairs of the second]



Hora means “hour.” As each sign governs two hours of the day (that

being the time it takes to cross the Ascendant) each Hora governs about

one hour.


Harmonic Third


The harmonic third or decanate corresponds in meaning to the Third’

house. It governs brothers, sisters, friends, and alliances. It shows our

capacity to work in a group or in association to achieve a particular goal.


It indicates our energy, curiosity, courage, passion, and prowess.


The position of the lord of the Third in the birth chart should )

particularly be examined in the harmonic third, as well as Mars, the natural /

indicator of the Third house.


The harmonic third is also useful for fine tuning Sun, Moon, and

Ascendant positions. For example, if Aquarius is the Ascendant, and

Gemini is the decanate, the communicative and intellectual power of

Gemini will come out in the humanitarian influence of Aquarius. When

an individual has many planets located in the same sign, we can often

discriminate their action by their decanate positions.


Harmonic Fourth


The harmonic fourth, like the Fourth house, is said traditionally to

deal with general well-being in life, emotion, home and happiness. If

benefic planets like Jupiter and Venus, or the rulers of benefic houses, are

strong in this chart, then well-being is enhanced.


The positions of the Moon, Mercury, and the lord of the Fourth house

should be examined relative to this chart and can be taken as an indication

of our emotional contentment and psychological happiness.



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Harmonic Seventh


The harmonic seventh is said to relate to children and grandchildren.

Again, this is not to be taken literally; it refers to the creative projections

of the individual in general, which for the majority of us relates to

procreation. In this chart we see our creative capacities and the extent to

which they can be concretely realized or recognized.


I also like to judge Seventh house and relationship issues from this

chart. The position of the lord of the Seventh and the significator of the

Seventh (Venus for men and Jupiter for women) in this harmonic can be



Harmonic Ninth


■ The harmonic ninth, or Navamsha, is the main harmonic division and

like the birth chart or harmonic first, can be used for reading all the

domains of life. It is said to traditionally refer to marriageand the partner.

It dea ls with relationship in general and what we need to complement

ourselves. Mainly, it refers to our ability to share our inner or spiritual

values in relationship. In c omparing the Navamsha charts of couples, w e

can get a better idea as to spiritual or dharmic compatibility .


The most important indications of the harmonic ninth are like that of

the Ninth house. It shows our dharma, our inner values, the spiritual or

religious motivation we may have. It reflects more the nature of our soul

and its aspirations, as the birth chart reflects more the nature of our

particular incarnation and the ego. As showing the forces that move us on

an inner level, it is often a goodjndex of our future j ife or the evolution

of oursoul. In this regard, it is often more reflective of who we really are

and what our soul is aiming to achieve.


A strong Navamsha but a weak birth chart tend to show a strong soul

choosing a difficult incarnation. A weak Navamsha but a strong birth chart

tend to show a strong personality but a weak soul.


The positions in the Navamsha of J upjter, th e lord of the Ninth house,

and the Atmakaraka or significator of the Self, are of particular impor¬

tance. All the planetary significators (Karakas) can be judged from this

chart and are most specific to it. If a planet is strong in both the birth and

ninth charts, it will give very good results. A planet in its own sign or

exalted in the birth chart, but in its fall in the Navamsha, is weakened.


A planet in the same sign in both the birth chart and Navamsha is

regarded as strong. It is called Vargottama, which literally means “in the

best subdivision.” This gives it greater strength, but for good or ill.



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Harmonic Charts: Patterns of Astrological Intricacy 193


Harmonic Tenth


The harmonic tenth is much like the Ifenth 1 house in meaning. It should

be examined along with it and the Sun , Mercury, Jupiter, and the lord of

th e Ifen th. It indicates power, position, achievement, status, and skillTlf

the lord of the Ifenth is strong here, it indicates that the individual will

accomplish great actions or achieve their goals in life. It shows the impact

of the individual upon the world at large and their position in it. It is

important in the delineation of vocation and career. It shows our karmic

impact upon life.


Harmonic Twelfth


This is the chart of fate or destiny, of past karma. It is said traditionally

to indicate the parents; but it stands for past karma and conditioning

generally (including hereditary factors) and shows past life influences, i/

is often used as an index of the last life and can be seen as something like

the birth chart of the last incarnation. It indicates what the soul brings with

it into this life and what can be discovered by a deeper probing into our

psyche. It often shows us the karmic reason for our particular character

and destiny in life.


We can use the birth chart for the present life, the ninth harmonic for ‘

the future life, and the twelfth harmonic for the past life. In this way we

can read the evolution of the soul. )


The meanings of the twelfth harmonic are much like the Twelfth

house, showing the past, karma, the subconscious and the more hidden

layers of the mind, secret motivations, compulsions, obsessions, and so

  1. The positions of the Moon, Saturn, and the lord of the Twelfth are 1

important here.


Harmonic Sixteenth


Sixteen is four times four; hence, this chart traditionally refers to the

affairs of the Fourth house — happiness, home, property and the acquisi¬

tion of vehicles. It is used like the fourth harmonic, and along with it shows

the deeper wishes and desires of the soul, whereas the fourth harmonic

often has a more outward value. If the Fourth house lord is strong in this

chart, then the affairs of the Fourth house will be strengthened. This chart

is also important in psychology, relating to mental stability and emotional



Harmonic Twentieth /


This is said traditionally to be the chart of Upasana or “devotional

meditation.” It indicates the religious development of the soul and our



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The Astrology of the Seers


capacity for the Yoga of devotion (Bhakti Yoga). It often shows our

religious tendencies from past lives and the religions we have associated

with. It shows the Shakti, the goddess-energy, at work in our lives and

thereby indicates our capacity to surrender to the Divine will. It helps

indicate the form of the Divine that we are inclined to worship (Ishta

Devata). It can also show creative and artistic capacity.


Twenty is five times four. Many of the meanings of this house are

much like the Fifth house; and the factors pertaining to the Fifth house,

like Jupiter and its lord, should be examined here. It shows the joy, love

and creativity of the soul.


Harmonic Twenty-fourth u


This is said traditionally to be the chart of mental or meditational

achievements, including the siddhis or psychic powers. In the higher

sense, this is the chart of spiritual knowledge and shows the spiritual

development of the soul from past lives. It shows our capacity for, and

development of, the Yoga of knowledge (Jnana Yoga). It is the most

important hannonic chart for ascertainment of spiritual nature and the

potential for enlightenment. Strong planets here have enhanced psychic

and spiritual capacities for greater perception, skill, and awareness.


On a general level, this chart indicates the educational career of the

individual. Whether the knowledge gained will be spiritual or material

depends much upon the nature of the character from the birth chart.


The position of the Ninth house lord. Mercury, and Jupiter is impor¬

tant here, as well as the Atmakaraka. Between the twentieth and twenty-

fourth harmonics, we can understand many of the hidden secrets of our

spiritual unfoldment.


Harmonic Twenty-seventh


This chart measures the strength or weakness of the planets relative

to the twenty seven lunar constellations (Nakshatra) in which they dwell.

As such it is a further fine tuning of the Navamsha chart (which itself

measures V 4 of a Nakshatra). This chart indicates particular strengths and

weaknesses of the Moon. It is also important for planeta ry signifi cators.


Harmonic Thirtieth


This is the traditional chart of misfortune, injury, enmity, and disease.

It is an important harmonic chart for discovering the dangers we need to

avoid in life. Major health difficulties or potential injuries can be seen in

malefic placement of planets here.


The power of the lords of the Third, Sixth, Eighth and Eleventh houses

can be gauged here. Also any planets located in the Sixth, Eighth, or



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Harmonic Charts: Patterns of Astrological Intricacy 195


IVelfth houses in the birth chart should be examined here. If they are

poorly placed in this chart, they are much more likely to cause problems.


Harmonic Fortieth


This chart deals with special auspicious and inauspicious effects of

planets, sometimes said to be good and bad habits, particularly the

proclivities of the emotional and psychological nature. As four times ten,

it relates to the affairs of the Fourth house.


Harmonic Forty-fifth


This helps fine tune all general indications, though it is often said to

relate to the moral or ethical nature of the individual. As nine times five,

it has the Fifth and Ninth house indications of good or bad karma. It

indicates which of the three deities, Brahma, Vishnu or Shiva — the

creator, preserver or destroyer — that the nature of the individual most



Harmonic Sixtieth


This is the most subtle of the harmonic charts and is often used in the

case of twins. It is used for the subtlest fine-tuning of planetary effects

and has special deities governing each subdivision.




These charts have different degrees of importance. Most important

are the harmonic ninth, third, twelfth, twentieth, twenty-fourth, twenty-

seventh and thirtieth.


The position of the Ascendant in these charts is the most specific

factor; but unless the birth time is highly accurate, it cannot be relied upon

in the subtle subdivisions. For example, an error of five minutes in the

time of birth would change the Ascendant in harmonics more subtle than ^

the twelfth. For this reason, we often rely more upon the position of the >

Moon and the Atmakaraka in these subtle charts. These are turned into/

the Ascendant, and houses are read from its placement.


As the distant planets move slowly, all their subtle subdivisions can

be accurately calculated. They are often more revealing than their sign

placements in the birth chart. The positions of Jupiter and Saturn in the

subtler divisions are important for indicating general fortune or misfor¬




^HxixrlxralcjtMJ. tf^iuLh.A.




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The planetary periods of Vedic astrology provide an easy and com¬

prehensive system for judging the effects of planets throughout the

development of our lives. They can be used in place of more cumbersome

systems of progressions and transits, or these can be added to them for

fine-tuning. The planetary periods are perhaps the most accurate system

for showing how the planets distribute their effects through time and the

different stages of our lives. A Vedic chart is worth having done for them

alone; a reading is not complete without them. We should all know the

periods we are in and contemplate the course of our lives according to

how our periods change.


Vedic astrology always considers planetary periods in any reading. It

does not require an additional chart or even transits to see this, but is in

evidence in the birth chart itself and the positions within it. The Vedic

chart gives us a list of planetary periods that provides an overview of the

development of planetary forces through our entire life. These periods are

very helpful for examining our life and for planning long-term goals. They

can show us major transitions in our life and character. Most of us undergo

major changes periodically. Some of us change personalities in a dramatic

way at certain times. The planetary periods provide the key to these events.

Some periods may be so different from each other that the whole nature

of the destiny, health, or personality may change with them.


A few different systems are used for determining the planetary

periods. The most common is Vimshottari Dasha or “the 120 year cycle,”

which will be examined here. In it each of the seven major planets plus

the two Lunar Nodes are given periods of from 6 to 20 years. They are in

cyclical order: the Sun — 6 years, the Moon — 10 years, Mars 7 years,

Rahu 18 — years, Jupiter 16 — years, Saturn 19 — years. Mercury 17 —

years, Ketu — 7 years, and Venus — 20 years. The order is the same as

that of the rulership of the lunar constellations (Nakshatras), as the periods

are based upon them.


No specific rationale is given for these amounts. We notice that the

period of Rahu, a shadow planet, is much longer than that of major planets

like the Sun and Moon. In order, of length the periods are the Sun 6, Ketu



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198 The Astrology of the Seers


7, Mars 7, the Moon 10, Jupiter 16, Mercury 17, Rahu 18, Saturn 19, and

Venus 20. We see something of an order here (16,17,18,19 & 20 equalling

90, and 6, 7, 7 & 10 equalling 30), though it would be more logical if

Mars were 8 years in its period and the Moon 9. Still, even though we

can’t quite make sense of it, the system works quite well.




We must determine the planet ruling the major period (Maha Dasha)

and then that ruling the minor period (Bhukti Dasha) within it. The minor

period we can divide into smaller increments if we wish.


First, find the lunar constellation, Nakshatra (see table on p. 133), in

which the Moon is located at birth. For example, if it is 12° 26′ Virgo,

then its lunar constellation will be “Hasta.” Look to the table and see what

planet rules it. This is the Moon. Hence, the major planetary period at birth

would be that of the Moon.


Now determine how many more degrees and minutes it has to travel

to complete the course of this constellation. Each constellation is 13° 20′

or 800 minutes in length. In this case, Hasta begins at 10° 00′ Virgo.

Therefore, it has already travelled through 2° 26′ of it and 10° 54’ remain

in the constellation (654 minutes). Divide this remainder by 800 and the

result will show you what percentage of the period remains to be traversed

(in this case .8175).


Next, look to the table and see the duration of the period of the ruling

planet. In our example, Hasta is ruled by the Moon, whose period is 10

years. Multiply the duration of the planetary period by the percentage of

the constellation yet to be travelled (here 10 years by .8175 or 8.175 years).

Multiply the remainder minus the years times twelve to get the months

(. 175* 12 or 2.1 months). Finally, multiply the month remainder by 30 for

the days (.1×30 or 3 days). This gives the total yet to be transpired in the

planetary period from the moment of birth (here 8 years, 2 months, 3 days).


If the date of birth is October 10, 1952, for example, we add the

remainder of 8 years 2 months and 3 days to it. The Moon’s period would

begin at birth and end on December 13, 1960.


All the other planetary periods will begin on the month and day that

the first planetary period ends. In our case, the period of Mars of seven

years would begin 12/13/1960. It would be followed by Rahu on

12/13/1967, and so on throughout the cycle of planetary periods. Hence,

the day our first planetary period ends is an important date in the year for

us, as it marks the time when all our other major planetary periods will

start in different years. (It should be noted that this method of calculation

is approximate. A computer version with detailed year to month and

month to day tables will give a figure that may vary a few days and will



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Planetary Periods: Planetary Influences Through Time 199


be more accurate. However, the periods are not that rigidly divided from

each other and so this difference is seldom significant.)



Major and Minor (Dashas and Bhuktis)


Minor periods (Bhuktis) listed as years, months, and days.


  1. Sun Major Period (Maha Dasha) 2. Moon Major Period (Maha Dasha)

6 years 10 years



















































































































































Mars Major Period

17 years


Mars 0 4




  1. Rahu Major Period

18 years


Rahu 2 8




































































































































Jupiter Major Period


  1. Saturn Major Period


16 years










19 years











































































































































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  1. Mercury Major Period 8. Ketu Major Period



17 years





7 years





















































































































































Venus Major Period






20 years
























































































































The life cycle used in this main system of planetary periods

(Vimshottari Dasha) is 120 years. Naturally, most of us do not live that

[ long, and difficult periods limit our lifespan. Those periods coming after

I death, however, help us determine the nature of the after-life state, the

1 sojourn in the astral plane of the respective soul.


Time is not the same on the astral plane as on the physical. It is more

subtle. If, for example, one dies during a negative planetary period, the

( remainder of that periods influence will affect the after-death state.


The Major period, Maha Dasha, varies from 6-20 years, depending

upon the planet. The average is 13 Vy years.


The Minor period, Bhukti Dasha, varies from 8 months to 2 years and

3 months, with an average of 1 V 2 years.


The Subminor period, Antar Dasha, varies from 30-90 days or 1-3

months, depending upon the planet, with an average of 60 days. To get

these, we divide the minor period by the following amounts, starting with

the period of the planet which rules the minor period. For the Sun V 20 , for

the Moon Vn, for Mars V120, for Rahu 9 /60, for Jupiter Vis, for Saturn

  • ^120, for Mercury 1V120, for Ketu V 120 , and for Venus Vs .



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Planetary Periods: Planetary Influences Through Time 201


The Subsubminor period, Sukshma Antar Dasha, varies from 3-10

days, with an average of about a week. We can get these by dividing the

Subminor periods by the same proportions.


It should be noted that unless the birth time is very accurate, the

Subsubminor periods may not be exact. For confidence in using these

periods, the birth must be exact to one minute (which is seldom the case,

except by careful rectification). An error of two minutes in the birth time

will put the Subsubminor periods approximately one entire period off.

Hence, some astrologers do not put so much emphasis on these periods.


Moreover, depending upon the Ayanamsha used, the timing of major j

planetary periods may di ffer. A difference of one degree in the Ayanamsha

will vary the major planetary periods for a year or more, depending upon j

their length. Hence, planetary periods are one of the best testing grounds u

for the different Ayanamshas.




We should consider current transits of planets relative to planetary

periods. The transits of the strongest planet or lord of the Ascendant in’)

the birth chart are always important. We take special notice of the transits J

of the planet ruling the period, particularly the Major and Minor lords. We/

also note transits of planets to the period lords. These transits have about

V 3 value in judging the effects of the periods. The rest is determined by

the positions and relations between these planets in the birth chart. Strong

transits are of particular importance when they occur at the juncture

between planetary periods.


For Minor planetary periods, we note especially transits of the distant

planets; Jupiter, Saturn, Uranus, Neptune, and Pluto, as well as the Lunar

Nodes, as these often have an effect for a period up to one year.


For Subminor periods we examine more the transits of the closer

planets; Mars, Sun, Venus, Mercury, as their influence tends to dispense

itself during this lesser period.




Returns of planets to their natal positions are considered along with

transits; they are often the most important form of transits. Monthly Lunar

returns, yearly Solar returns, 12-13 year Jupiter returns, 18-19 year nodal,

(Rahu and Ketu) returns, and 29 year Saturn returns are particularly!



It is most important to note the returns of Major and Minor lords. A ^

chart can be drawn up for that time and compared to the birth chart for

showing the effects of the period.



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The lord of the Major period will give the results of the houses it rules,

and the hnusesjmd house lords it asp ects . To use the planetary periods

correctly one must firmly understand the principles of house rulership and

the temporal status of planets as already outlined This system is specific

for interpreting the results of planetary periods. The Major lord is

considered to be casting an aspect towards all the planets and houses, but

doubly so toward those it has an aspect on in the birth chart.


The lord of the Minor period will also be casting similar aspects as

the Major lord. M™uimpprp»nt is the relationship between the Major and

Minor lord. Whatever relationship is present betwee n them in the b irth

chart will be magnified. Generally, the Major.lord wijl be considered to

be casting.aspect on the Minor lord, modifying therefore the nature of its



If no direct aspect exists in the birth chart, their influences will still

be combined as if a direct aspect did. For example, if Jupiter and Venus

are both benefically disposed in the birth chart but have no aspect there,

still, during the Jupiter major-Venus minor period many of the effects of

a Jupiter-Venus aspect will be in evidence — though not as strongly as if

a full aspect existed between them in the birth chart.


One should also examine, in addition to aspects, house relationships.

Planets in inauspicious houses from each other, like the sixth, eighth or

twelfth will not tend to work well together. Those in auspicious houses,

like Tfines or Quadrants will have goo effects even without aspects

between them.


Also note friendship and enmity. Friendly planets will give better

results as Major and Minor period lords. Inimical planets will cause some

difficulties, even if they both have some auspicious nature relative to the

birth chart as a whole. These different factors should be weighed and

synthesized and used to adjust the effects of the periods.


The lord of the Subminor period should also be considered as making

aspects or forming relationships with the Major and Minor lords, as well

as strengthening those which may exist in the natal chart. The Subminor

lord will modulate the effects of the Minor lord.




The general rule is that the most favorable times occur when there is

a combination of different benefic lords; that is, when all the Major,

I Minor, and Subminor period lords are benefic in nature and different

planets. Next favorable times occur when all are benefic but one is

repeated twice (so there are still no malefics in the sequence).



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Planetary Periods: Planetary Influences Through Time 203


Of similar nature is a condition in which all period lords rule the same

domain of life, since it is seldom that a group of planets is benefic for all

domains of life. A time in which the lords of the Ninth, Eleventh, Second,

or Fifth houses combine will naturally be very good for business and



On the other hand, for a negative example, when the lords of the Sixth, Jj

Eighth, Twelfth, or Third houses combine, disease or difficulties will be’

more likely.


Particularly auspicious is when a Major planetary period of a benefic]

planet begins. Of it, the first Minor, Subminor and Subsubminor periods/

will be ruled by it also. This is a good time for projecting the goals on

actions to be achieved within the planetary period as a whole. HoweverA

a good planetary period does not always give its results immediately. In’

the beginning the seeds of its positive developments will come forth but^

not necessarily the fruit.


When Minor periods begin, the Subminor period will also be ruled f

by the same planet. This is also a favorable time for the affairs of the Minor

lord that are in harmony with the Major lord.


The beginning of planetary periods, particularly the Major and Minor,

is a good time for balancing — via gems, mantras, deities, or other

remedial measures — the possible negative influences of the period lords.

If the planet is benefic but weak, we can strengthen its influence via its \

gem. If it is malefic, we can propitiate it via mantra, ritual, or worship. If

it is malefic we can strengthen the lord of its ruling period if the lord is

benefic. For example, if a negative Saturn minor period is starting within

a positive Jupiter major period, one can either propitiate Saturn or

strengthen Jupiter.


Of these period rulers the Major lord is most important for determin¬

ing the general nature of the time, then the Minor, Subminor and Sub¬

subminor lords in that order.


For example, if the Major lord rules the second (a house of livelihood)

the Minor lord rules the Eleventh (a house of income), and the Subminor

rules the Ninth (a house of fortune), then material gain is likely. If the

Major lord rules the Ninth (a house of religion), the Minor rules the Fifth

(a house of intelligence), and the Subminor rules the Second (a house of

intellect), it would be favorable for communication of spiritual, religious,

or legal principles.


Of course, the natural status of planets must be considered as well. If

one is in a period in which the Major lord rules the Sixth, the Minor lord

the Eighth, and the Subminor lord is a temporally benefic Saturn, the

natural malefic nature of Saturn may quite likely be brought into play,

along with the general difficult nature of the predominant period lords.



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204 77ie Astrology of the Seers




Once we have come upon a time period when the Major, Minor, and

Subminor lords are favorable, we should look for a day when the Moon

and the lord of the day are also favorable. Next, we should examine a time

on that day when the Ascendant and Navamsha Ascendant are favorable,

then we will have a most excellent time for a particular venture. Lastly,

we should pick a favorable hourly lord, if possible.


The nature of the venture — starting a business, a marriage, spiritual

initiation, or whatever — will determine the nature of the factors we give

emphasis to. For spiritual initiation, we would consider the Ninth house,

| its lord, Jupiter, and the Atmakaraka as most important.


For partnership, we would have to examine the charts of both indi¬

viduals and find a day good in both of their charts. Naturally, this may

involve some compromise. We would aim at finding the best possible day

within the required period — a month, several months, or whatever the

venture requires.


The use of planetary periods is thus not only for determining the

nature of the influences operative at their specific times but also for

determining within them favorable times for different actions. This does

not mean that we have to live by astrology, using the ephemeris or

examining the birth chart every day or week. A monthly examination,

however, is helpful, and a yearly examination is a good thing for most of

us to follow. The purpose is not to make us slaves to time and the planets

but to increase our perception of the forces at work in our lives. It is mainly

for important decisions and changes that we should consult our planets.

Planetary periods can also be used to determine good times to do rituals

(like pujas or homas and meditations).




Each planet governs certain hours of the day. They will give their

main results at these times. Auspicious planets in the chart will give good

results at their hours; inauspicious planets will cause difficulty, as per all

the general rules.


Influences will be compounded according to the favorable or unfa¬

vorable nature of the planet ruling the day (like the Sun for Sunday) and

its relationship with the planet ruling the hour. The disposition of the

Moon at the time is also important, as is the nature of the Ascendant.


Planets governing the respective hours are listed below. Their influ¬

ence commences with the beginning of the hour and concludes with its

ending. The planet ruling the day starts off the hourly sequence at apparent

sunrise. Tables or Astrological programs can be consulted for this time.



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Planetary Periods: Planetary Influences Through Time 205



The sequence is Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon, from

the slowest to the fastest moving of the planets.

















1 Sun














2 Venus














3 Mercury














4 Moon














S Saturn














6 Jupiter














7 Mars














8 Sun














9 Venus














10 Mercury














11 Moon














12 Saturn














13 Jupiter














14 Mars














IS Sun














16 Venus














17 Mercury














18 Moon














19 Saturn














20 Jupiter














21 Mars














22 Sun














23 Venus














24 Mercury

















Astrological charts can be done for any important moment, event, or’

decision in life, not just for the moment of birth. They can be done for

marriages or for the moment of death. They can be done for the initiation

of businesses, for moves — for charting the course of anything. The (

branch of astrology that deals with such things is called “hor&ry astrology” ]

and the chart so done is called a “horary chart.”


Astrologers may do a chart for a client based upon the moment they

see them. This is helpful for predicting various aspects of the client’s life,

particularly for the important issues they need to deal with in the reading.


Generally, for Horary astrology the client comes with a particular

question, like how their health will proceed or if they should move to a

new place. The moment they put the question to the astrologer becomes

the time for erecting the chart. It is then interpreted for finding out how



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2 06 77ie Astrology of the Seers


this issue will develop. At any moment a chart can be drawn and this will

plot the course of events decided at that moment.


Nothing in life is without meaning or is entirely coincidental. Each

event follows cosmic law and can be interpreted according to prevailing

planetary positions. With computers to calculate charts, it becomes rela¬

tively easy to examine charts for a variety of conditions in life. It is helpful

to do such charts for important moments in our lives. It is also important

to remain aware of current planetary positions, as these affect all of us,

and have both individual and collective ramifications.


In this regard, the astrologer may be called upon to judge the course

of events that began at a particular time; or he may be called upon to

choose an auspicious time for beginning a particular enterprise. The

astrologer aids in attunement to cosmic law and thus helps human affairs

to flourish in harmony with it.


In judging marriages, for example, a horary chart for the time of

marriage may be as important as comparing the birth charts of the couple.

Charts done for the moment of death of a person will usually give

indications of their next life. Charts done for the time of accidents or the

onset of serious illnesses are helpful in prognosis.


Horary charts are interpreted similarly to birth charts, yet the practical

issue, rather than a person, has to be interpreted. If it is a marriage issue,

for example, then the factors of marriage (the Seventh house, its lord, and

significator) become most important. If it is a business issue, like the stock

market, we will look to the Fifth, Ninth and Eleventh houses, their lords

and significators. While this book focuses on the birth chart and its

ramifications, the same principles can be applied to the horary chart. Even

the planetary periods can be used to trace the development of a particular

issue through time. Indeed, in Vedic astrology, astrologers do more work

on this level than the simple reading of birth charts. However, the birth

chart is also the foundation for understanding the horary charts erected

for a particular individual. Once the birth chart is understood, we have not

reached the end of astrology, we always have unlimited ground for

exploring the ramifications of the birth chart through such horary and

attunment methods.



^7#if/<rZtra.Zc.a/ ( EJhju£JlA.











?7#it/<rZcra.Zc.a/ WfLUjthS.









“Clothed in white, white in lustre, who

has four arms, the teacher of the demons,

whose nature is peaceful, whose vehicle is

a white horse, who carries a rosary,

waterpot and staff in his hands, with a

diamond crest jewel on his head, making

the gesture that gives boons, may Divine

Venus ever grant us his grace. ”


£7 ‘HjdxHjTal.cjtLL














Ayurveda is the classical medical tradition of India, its natural healing

system. It also goes back to the original ancient Vedic culture and science,

and has a close relationship with Vedic astrology. It contains within its

vast scope all forms of healing from herbs and surgery to Yoga and

psychology. It provides an integral and holistic system of diagnosis and

treatment, aiming not only at the cure and prevention of disease but also

at rejuvenation and the transformation of the mind. Its basis is a system

for determining individual constitution, for ascertaining the unique nature

and health needs of each person. It provides methods of treatment which

aim at enabling each individual to take responsibility for their own health,

including many forms of self-care.




Ayurveda and Vedic astrology are related aspects of Vedic science,

the all-comprehensive cosmic science of Yoga. Many astrologers in India

have practiced Ayurveda and many Vaidyas (Ayurvedic doctors) have

been astrologers. Even when not trained in Ayurveda, astrologers still

consider disease and its treatment. Even when not trained in astrology,

Ayurvedic doctors may refer to astrology or astrological treatment meth¬



I have studied and trained in both systems and found them to be very

helpful in supplementing each other. Astrology gives us a broader under¬

standing of our energy patterns through the whole of life and all aspects

of our nature. It is a subtler healing science than any form of physical

medicine. Ayurveda aids astrology in giving an applicable energetic

system of medicine that can use the astrological model, that in origin is

in harmony with it. Anyone practicing Medical astrology should have

some training in a medical system. Astrology reads our nature in such a

broad and general way that the specifics of daily or monthly fluctuations

in physical problems may be hard to discern through it. Nor does the study

of astrology alone give us the understanding of the appropriate tools of



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The Astrology of the Seers


medical treatment, like diet and herbs. Yet such a medical system should

have a naturalistic and energetic basis in harmony with that of astrology



Astrology examines disease, as it considers the entire life of man and

all aspects of our being; body, mind, soul, and spirit. There is a special

branch of “Medical astrology” dealing specifically with health problems,

though not limited to the physical body in its examination or treatment.

Health, after all, is the basis of all our human endeavors, as without it, we

may lack the energy to accomplish anything.


Astrologers can determine the basic physical constitution of the

individual from the chart — the physical appearance of the individual, the

predomination of elements in their nature. They can calculate basic health,

longevity and disease tendencies. They can see which planets have the

power to cause disease, what kinds of disease are likely to occur, what

parts of the body are likely to be effected, and when. As health and

longevity are primary, they are often the first things examined in the chart.




Medical astrology one of the main branches of astrology. As it

includes remedial measures for harmonizing planetary influences on both

body and mind, it is the most practical branch as well. It includes the entire

astrology of healing. Astrology is not only helpful for ordinary disease

conditions, it also has means of diagnosis and treatment for diseases which

are not curable by usual medical methods. It gives us a better picture and

methodology for dealing with disease that come from internal causes.


Diseases, like all disharmonies in life, are associated with negative

planetary influences. There are several methods whereby planetary influ¬

ences can be balanced and harmonized. The foremost of these is gem-ther¬

apy, to which is often allied color therapy, from which it derives. The

gems corresponding to the planets are used to redirect planetary influences

in a positive way.


Mantras (words of power), yantras (power diagrams), special rituals

(pujas and homas), and other Yogic methods for modifying planetary

forces are also used. These work more directly on the level of the mind.

They are particularly effective for mental disorders, including psychic

disorders (on which most mental disorders are really based). They

strengthen the aura and the immune system and clear out negative occult

influences, which includes a variety of factors from karma from past lives,

to the negative thoughts of others, and subtle environmental pollutants

like low level radiation.


The planets represent the basic energies operating in the cosmos, the

prime qualities which operate in all life. As such, all of our life can be



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Astrology and Ayurveda: Medical Astrology 211


arranged to counteract the negative planetary influences in our chart. The

right diet, right herbs, right location to live, the right livelihood, the right

spiritual practices and so on, can all be used to balance planetary forces.

For example. Mars is a hot planet and if too strong can cause heat disorders

like fever, inflammation and infection, as well as traumas and injury. Its

influence can be countered by cooling food, cooling herbs, a cool climate,

cool colors, as well as special gems and mantras for the planet.




Ayurveda classifies individuals and body types according to the three

biological humors. These correspond to the predominant element in the



The biological Air humor is called “Vata,” which means literally

“what blows,” the wind. The Air humor governs all movement in the body

from the brain as it guides the nervous system. It is responsible for the

discharge of all impulses, and as the directing force moves the other

humors. It allows for sensitivity, agility and facility in the action of body

and mind.


The biological Fire humor is called “Pitta,” which means “what

cooks.” The Fire humor governs all transformations in the body from its

primary location in the small intestine as the digestive fire. It is responsible

for heat and light, including all chemical reactions and also governs

perception, judgement and discrimination.


The biological Water humor is called “Kapha,” “what sticks.” The

Water humor governs all form and substance in the body from its primary

location in the stomach and lungs. It is responsible for weight, cohesion

and stability in the body, and provides for the proper lubrication and easy

discharge of secretions.


Each humor also possesses a site of accumulation, where its excess

condition develops and from which it causes disease. The Air humor has

for its site of derangement the colon, where it accumulates as toxic gas

and spreads through out the body, deranging motion and nervous function.

It creates various ”wind” diseases like arthritis, paralysis and other ner¬

vous disorders.


The Fire humor accumulates in the small intestine as hyperacidity or

excess bile. From there it enters the blood and spreads through out the

body as toxic heat, causing various inflammatory and infectious disorders.


The Water humor accumulates in the stomach and lungs as mucus,

and from there it spreads through out the body creating various diseases

of excess phlegm, fat and water, including edema, asthma and bronchitis.



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212 The Astrology of the Seers



Air Types


Vata-types, those in whom the biological Air humor predominates

are usually tall or short, seldom average in height. They are often thin,

bony, with muscles not well developed, and have prominent veins. The

skin is dry, cracked, rough, usually brown or dusky in complexion. The

teeth are not always well formed, may be crooked or have spaces between

them. The digestion is variable; the appetite may be great at sometimes,

totally absent at others. Air types often do not realize they are hungry until

they are starving. They must often eat every two or three hours to keep

themselves grounded. They frequently suffer from constipation, abdom¬

inal distention and gas.


Their urine is scanty, and they seldom perspire much. They are light

sleepers and often suffer from insomnia. Once disturbed, they do not fall

back to sleep easily. They may have restless dreams and nightmares,

particularly the fearful type. They are sensitive to cold, wind and dryness.

In short, they are dominated and agitated by Saturnian influences.


Air types arc physically active and energetic. They enjoy speed and

like running, flying and skiing; yet they tire easily and lack stamina. They

are often athletic, particularly in youth, but lack the physique and endur¬

ance for strong exercise. They easily get muscle spasms or stiffness, and

commonly develop arthritis (Saturn’s influence on the bones and mus¬

cles). They suffer quickly from overwork and tend to overextend them¬

selves. They are the weakest type physically and often suffer from chronic

diseases and nervous disorders (the influence of Saturn and Rahu).


Mentally, they are quick and agile and are often talkative. They are

often commonly highly intellectual and can understand many different

points of view (as their Mercury is often strong). Sometimes they are

superficial in their ideas and talk on mechanically. Their will is usually

indecisive. While they may be knowledgeable of many different opinions,

they often cannot determine which is right and waver in their views.


Air types are often good school teachers, computer programmers and

excel at working with the mass media. They are good at thinking, writing

and organizing data (mercurial occupations). They make good musicians

but may be oversensitive to sound.


They can be highly socially oriented and like to mix with others

(particularly when Mercury is stronger). Yet when the Air element is too

high (Saturn and Rahu), they become loners. This is often because they

have too much to say and don’t know how to relate it, not because they

are really of a solitary nature.



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Astrology and Ayurveda: Medical Astrology 213


Air types suffer most from fear. They may be afflicted by anxiety,

depression, or ungroundedness, and usually lack stability. They easily get

spacedrout and may be absent minded. Their memory is often short term

or erratic. They are not entirely present in their bodies and may be a bit

clumsy (such influence are largely due to their susceptibility to Rahu, the

north node of the Moon). Yet when well developed they possess the

greatest agility of body and mind.


Air types need to be nurtured and should be approached with sensi¬

tivity. The rule is to treat them like a flower. They easily feel frightened

and are prone to withdraw, if approached forcefully.


Fire Types


Pitta types, those in whom the biological Fire humor predominates,

are usually of average height or build. They have well-developed muscles

and good skin color, which may be flushed or red. Their skin is prone to

acne, rashes and other such inflammatory skin disorders, and is usually

oily. Their eyes may get red or inflamed easily. They are sensitive to the

sunlight and often have to wear glasses. Their hair is thin, and they tend

towards early greying or balding. The hair color is often red or blond.

Their gums tend to be soft and may bleed easily. They are sensitive to

heat and prefer all things which are cooling.


Fiery types usually posses an appetite that is good, sharp or excessive.

Their discharges — feces, urine or mucus — tend to be of yellow color

and large in quantity. They possess an excess of bile which often colors

these discharges. They more commonly have loose stool or diarrhea. They

sweat easily, and their sweat and other discharges may be malodorous.

They often bruise and bleed more easily than the other types. Their sleep

is moderate in duration but not always good. They have many dreams,

which may be violent or disturbing. In short, their nature is dominated by



Fire types are prone to anger and may be aggressive or domineering.

They have a strong will and can be overly impulsive or self-willed in their

actions (owing to strong Sun and Mars influences). They like to be leaders

but can be fanatic or insensitive. They like the use of force and may be

prone towards argument or violence. They like color, drama and passion.

They may be orators, singers, painters or dancers.


Fire types are often very intelligent, perceptive and discriminating.

They make good scientists and often have a good understanding of

mechanics and mathematics. They like to work with tools, weapons or

chemistry. They have probing minds, and are good at research and

invention. They may be good psychologists. They may have the deep

insight that goes with Ketu, the south node of the Moon.



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214 The Astrology of the Seers


Most military persons or policemen are Fire types, as Mars for them

is a strong planet for all aspects of their nature. They are good at law and

punishment. Most lawyers are of this type, including most politicians. Yet

Fire types may lack compassion and have a hard time seeing another’s

point of view.


Fire types must be approached with tact and sensitivity, as they don’t

like to be given directions or told what to do. One must appeal to their

native intelligence, discrimination and logic. Opposing them will only

encourage their basic aggression and will not help them learn. They like

to work in friendship or in common alliance towards a particular goal. It

is by the commonality of goal that we can guide them.


Water Types


Kapha types, those in whom the biological Water humor predomi¬

nates, are usually short and stocky. Sometimes they are tall but they

always possess a large frame. Their skin is thick and flesh well-developed.

They tend towards corpulence or obesity. They will hold excess weight

and water unless they work hard to prevent it. They possess well-devel¬

oped chests. Their eyes are large, white and attractive, with large lashes.

Their hair is abundant and thick. Their teeth are large, white and attractive.

They sleep easily, often excessively, and may be lazy. They suffer from

cold and dampness but possess strong endurance.


Water types tend to accumulate phlegm and suffer most from bron¬

chial and pulmonary disorders. They also suffer from edema and weak

kidneys. They are most prone to overweight. This is from the influence

of the Moon or Jupiter which rules them.


Water types are emotional. They have much love, devotion and

loyalty (the Moon and Venus). Yet they also possess much desire and

attachment, and may be greedy (Venus and lower Jupiterian influences).

They are romantic, sentimental, and may cry easily and superficially.

They are possessive and often clinging.


Water types are conservative and are often traditional or conventional

in their behavior and beliefs. They like to belong and seldom rebel. They

are largely contented and like to accept things as they are. They are stable

but sometimes stagnate. They do not like to change and find it difficult to

change even when they want to. They are friendly, particularly with

people they know, and hold closely to their families. Yet they have

difficulties relating to strangers or foreigners. While they do not like to

hurt others, they are often insensitive to the needs of others. They do not

take hints. Often they have to be confronted or criticized to get them

moving in life.



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’ Astrology and Ayurveda: Medical Astrology 215


Mentally, they are slower than the other types, but what they learn is

retained. Much repetition is needed for them in the learning process. They

are not often creative or inventive, but they do carry things out and make

them practical. They are better at finishing ideas than at developing them.

They like to bring things into form and create institutions and establish¬



Water types are usually good parents and providers. As women they

are good mothers and wives (again owing to the lunar influence upon

them). They are good at cooking, baking and homemaking. The men may

be chefs or work in restaurants. With their large chests, good lungs and

good voices, they make good singers. They like to accumulate wealth and

hold firmly to what they get. They excel at real estate and make good



Water types must be approached firmly, as they respond slowly. Often

they need to be shocked into taking action. They must be approached with

force, determination and consistency.


We should note that astrology is not quite as general as this, as it has

not just three types but nine types relative to the influences of the nine

planets. Its delineation of character and body types through the planets is

more specific.




Ayurveda employs three humors, which are essentially the same as

the three elements of Air, Fire and Water. Astrology uses the four

elements, including the Earth. Ayurveda tends to include the Earth under

the Water humor.


Vedic astrology also contains a classification of planets by the three



VATA/A1R Saturn, Rahu, Mercury


P1TTA/F1RE Sun, Mars, Ketu


KAPHA/WATER Moon, Venus, Jupiter


We can classify the distant planets similarly:


URANIIS Vata/Air (a higher octave of Mercury)


PLUTO Pitta/Fire (a higher octave Mars)


NEPTUNE Kapha/Water (a higher octave of Venus)


Saturn and Rahu are most responsible for Vata (Air) disorders. Mars

and Ketu are most responsible for Pitta (Fire) disorders. The Moon and

Jupiter cause more Kapha (Water disorders).



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The Astrology of the Seers





The twelve signs are classified according to the three humors. Air,

Fire and Water signs generally represent the Air, Fire and Water humors.


AIR SIGNS Gemini, Libra, Aquarius


FIRE SIGNS Aries, Leo, Sagittarius


WATER SIGNS Cancer, Scorpio, Pisces


EARTH SIGNS Taurus, Virgo, Capricorn


Earth signs are divided up among the three humors, though generally

they are thought to possess all three. Fixed earth, Taurus, is more com¬

monly water, as water is fixed in quality (the Moon, a watery planet, is

exalted in this sign). Mutable earth, Virgo, is more commonly air, as air

is Mutable in quality. Cardinal earth, Capricorn, is more commonly fire,

as fire is Cardinal in quality (Mars, a fiery planet is exalted in this sign).

This gives us the following order:


BIOLOGICAL AIR HUMOR (VATA) Gemini, Virgo, Libra, Aquarius

BIOLOGICAL FIRE HUMOR (PITTA) Aries, Leo, Sagittarius, Capricorn

BIOLOGICAL WATER HUMOR (KAPHA) Taurus, Cancer, Scorpio, Pisces


The signs also have secondary characteristics and some are dual in



ARIES Double Fire (both primary and secondary Fire)


TAURUS Double Water (both primary and secondary Water)


GEMINI Double Air (both primary and secondary Air)


CANCER General Water (represents Water element in the body in




LEO General Fire (represents Fire in the body in general)


VIRGO General Air (represents Air in the body in general)


LIBRA Air and Water


SCORPIO Water and Fire


SAGITTARIUS Fire and Water

CAPRICORN Fire and Air


AQUARIUS Air and Fire


PISCES Water and Air


The nature of the first six signs is singular and fairly clear; that of the

second six is dual and can often go either way.




As per the general rule, it is the planets which are more important than

the signs for determining the nature of things. The signs determine more

the field of action and often are more indicative of the site of disease.



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Astrology and Ayurveda: Medical Astrology 21 7


Some astrologers classify the humors of the signs according to the planets

which rule them:


ARIES, LEO and SCORPIO are FIRE, as they are ruled by fiery

planets Mars and the Sun.



they are ruled by water planets Venus, the Moon and Jupiter.



ruled by airy planets. Mercury and Saturn.


From my own experience, Scorpio, a water sign by element, is

generally Pitta in nature, as according to Ayurveda, the biological Fire

humor, Pitta, also contains water or oil as its base. The Moon in Scorpio

is usually Pitta (fiery and agitated).




The most important factor for determining individual constitution is

the Ascendant or First house, which governs the physical incarnation

generally. Usually peoplfe follow the Ascendant in their physical type.

However, this is a general rule and other factors have to be considered.

Planets located in the First house are important. Mars on the Ascendant,

for example, often renders a person fiery, particularly if it also aspects the

lord of the Ascendant.


Along with the Ascendant has to be considered the influences upon

it and upon its lord. The Sun has to be considered as significator of the

First house.


It is good to examine more the Sun for men and the Moon for women,

as indicating the physical type. However, when the Moon is stronger than

the Ascendant it may determine the physical type even for men. Conjunc¬

tions of planets with the Sun or Moon are quite significant. Mars in

conjunction with the Sun often make the person fiery.


Planets in the Sixth house, or aspecting it and its lord, also affect the !

physical constitution by creating our disease tendency and general diges¬

tive power.


The main rule is that the planet which has the greatest strength of

influence on the various factors representing the body — i.e., the First and

Sixth houses, their lords, the Sun and Moon and their rulers, will generally

determine the physical type. If two planets of the same humor (like the

Moon and Jupiter which are both water) strongly affect these factors, then

the judgement is more assured.


In other words, the Ayurvedic constitution usually follows the nature

of the strongest planet in the chart or the planetary type which the person



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218 The Astrology of the Seers


represents. However, it is a complicated issue and we do not have the

space to go into it here in adequate detail as it presumes some knowledge

and experience in astrology and medicine to discuss it.


We should be careful in judging Ayurvedic constitution by the chart

alone as it is a complicated matter. A picture or medical history or

Ayurvedic questionnaire on the person can be helpful. Astrology consid¬

ers far more than health or the physical body, and it is often difficult to

determine which factors in the chart will affect these most specifically.




Malefic planets, either natural or temporal, promote disease. Natural

malefics are Rahu, Saturn, Ketu, Mars, and the Sun in order of their power

to cause disease. Temporal malefics are the lords of the Sixth, Eighth,

Eleventh, Third, and Twelfth houses in order of their disease causing

powers. Planets when weak also cause disease or become the sites of

disease, benefics as well as malefics.


Planets cause disease by occupying malefic houses. These are the

Sixth, Eighth, Tvelfth, Third, and Eleventh in order of their power. Planets

in the first three of these houses are particularly strong in this regard.


Malefics are considered to be strong in the Sixth house. Yet their

strength is mainly in terms of power, prestige and wealth. They can still

cause disease, particularly if under negative aspects.


In regard to house location, the strength of a planet as to sign and

planetary relationships should be considered. The Moon in the Sixth in

Cancer would give good health but in Scorpio would be more likely to

cause problems like hyperacidity (Pitta disorders). The Moon in Cancer

in the Sixth, weak in brightness and aspected by Saturn and Rahu, would

doubly cause disease, as both the Sixth and its ruler would be strongly



Planetary Lords


Malefic planetary lords are strong to cause disease. The lord of the

Sixth house causes injury, accidents, acute diseases, low vitality, poor

digestion, and poor resistance. The lord of the Eighth causes poor vitality,

chronic and wasting diseases, including premature death.


The lord of the Eleventh functions like that of the Sixth, but with less

power. The lord of the Third functions like that of the Eighth but with less



The lord of the Tvelfth causes sorrow, grief, emotional disorders, and

shows confinement to a bed or hospital — often a chronically sick person.



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Astrology and Ayurveda: Medical Astrology 219




The signs and houses correspond to certain parts of the body. These

are as follows:

















Upper Chest












Solar Plexus






Navel Region






Lower Abdomen






Pubic Region





























If both the sign and house of the same number are afflicted, the

particular bodily part which corresponds to them is likely to be afflicted.

For example, if Saturn aspects the ninth sign, the Ninth house and their

rulers, arthritis or paralysis of the hip is likely. If Saturn aspects the Fifth

house, the Fifth house from the Moon and their rulers, there is apt to be

infertility in women, with possible surgery or hysterectomy.


These correspondences can be made more specific. Aries and First

house govern the head, the brain and the eyes. They govern the front of

the head down to the eyes and the back of the head to the base of the skull.


Taurus and the Second house govern the face, the upper neck to the

larynx, and the back of the neck to the shoulders, including the cerebellum.


Gemini and the Third house govern the shoulders, the upper arm and

upper chest, including the lungs.


Cancer and the Fourth house govern the front part of the chest to the

border of the ribs and the elbows, including the stomach. The breasts are

included here.


Leo and the Fifth house govern the solar plexus region and the mid

and upper back, including the small intestine, as well as body vitality in

general via the heart.


Virgo and the Sixth house govern the midabdomen and the hands,

including the colon. They govern the digestive system generally, as well

as body health as a whole.


Libra and the Seventh house govern the lower abdomen and the

lumbar region, including the kidneys and internal genitalia.


Scorpio and the Eighth house govern the sacrum, rectum, bladder and

external sex organs.



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220 The Astrology of the Seers


Sagittarius and the Ninth house govern the arteries, as well as the

lower back, hips and thighs.


Capricorn and the Tenth house govern the bones and joints as well as

the knees.


Aquarius and the Eleventh house govern the power of exhalation, the

skin, as well as the calves.


Pisces and the TVelfth house govern the lymphatic system, as well as

the feet.




The Sixth house and sixth sign Virgo, which govern the digestive

nerves, are particularly important in determining disease potential. The

Sun in Virgo with the Sixth house afflicted will give chronic poor

digestion. The Sun in the Sixth house, aspected by malefics will similarly

give long term digestive problems, as will any poorly placed planet in the

Sixth. Rahu’s aspect on the Sixth house and sixth signs will give variable,

weak and nervous digestion.


The Sixth house and sign represent our basic health and purity.

Afflicted they show disease and the accumulation of waste materials.

They indicate how we are connected to our bodies and the way we take

care of our bodies. Afflicted, they show devitalization, which usually

occurs through our own wrong habits, like bad diet, insufficient rest, or

excessive sexual indulgence. They may, however, indicate congenital



Virgo governs Vata, the biological air humor in the body, in general.

As most diseases are of the Air humor and through weak digestion, planets

in this sign tend to cause disease. On the other hand, planets in this sign

can make one a healer if they are more benefically disposed. Sometimes

our own diseases make us turn to healing. Virgo shows service to the

physical body, either our own or that of others.



^7#it/<rZtra.Zc.a/ ( EJhju£JlA.












Vedic astrology is based upon the system of Yoga for its understand¬

ing of the mind. Its definition of the mind and what heals it is thus quite

different than what we find in modem psychology. It recognizes beyond

our surface and personal mind the existence and influence of collective,

cosmic and spiritual levels of consciousness that modem psychology is

only beginning to explore. Its concern is not just to bring happiness or

harmony to the outer layers of the mind, but to bring the deeper layers of

the mind into function by taking us back to our deepest will and aspiration.

This is often experienced by the surface mind as a kind of shock and

negation, or at least a reorientation that challenges our idea of who we are

and what the world is.


On one level, we could say that Vedic astrology, like Yoga, has no

psychology. It is not concerned with directing us towards personal and

emotional fulfillment as the real aim of our lives. It does not see our

personal identity of this life as our true Self or soul, and cannot equate its

happiness with our true welfare. It looks upon us as a cosmic and spiritual

being. It sees our outer nature as a particular formation of the cosmic

energy, and our inner nature as an aspect of cosmic consciousness. It sees

our present mind and personality as a temporary veil, or covering, on the

deeper and broader truth of who we are and our greater oneness with life.


Vedic astrology does help us to achieve the necessary outer goals of

life, but as the foundation for seeking the inner goal of liberation. These

outer goals, as we have discussed them, include enjoyment, wealth,

recognition, health, and the furthering of our person, family and society

necessary to maintain ourselves in the world. Vedic astrology tells us what

we can do to achieve these aims, but it does offer us pity, consolation, or

cater to our feelings of weakness or deprivation should we not get as much

of these as we want. Nor does it say that if we fail in them, or only gain

them partially, that we have missed the real thing in life. It does not

emphasize the limitations or sufferings of this life. It tells us that we are

Divine souls with infinite potentials that we can access, if we give them

our attention and work on them regularly. It tells us that we can achieve *

anything we want, if we put our will to it. From its perspective, most of



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222 The Astrology of the Seers


! our personal and emotional problems come from not directing our life

energy in a positive way. Hence, its solution to emotional problems is to

direct us towards some practical action to improve our condition in life,

not to become entangled in trying to figure the details of such conditions.


On the other hand, we could say that Vedic astrology employs the real

science of psychology because it treats the real psyche or soul, not just

the outer mind. Whereas modem psychology is concerned with the mind

x (the conditioned entity of memory), Vedic psychology is concerned with

( the soul (the unconditioned entity of pure consciousness). Whereas mod¬

em psychological methods aim at understanding and healing the condi¬

tioned mind. Yoga psychology aims at going beyond the mind. Vedic

astrology shares this orientation, as does Ayurveda, Vedic medicine. Its

concern is not with the personal traumas of this life as an issue in

themselves, but with the ongoing evolution of the soul.


By the law of karma, it tells us that we are responsible for our state

in life, even the condition of our birth and childhood. We have created

these situations, and we can transcend them as well. It is not necessary to

look back upon them (they cannot be changed anyway, nor is there anyone

to blame for them). We should rather act in the present moment in such a

way that creates an improved condition for ourselves and for all life for

the future.


According to Vedic psychology, psychological disorders are caused

by a disruption in our connection with our true soul. This is reflected in a

l lack of integration in our planets, particularly afflictions to the Moon,

Mercury, the Ascendant, the Fourth house, and their lords. Such psycho¬

logical problems, including insanity, can be treated by spiritual and occult

methods, including mantras, gems, colors, herbs, and diet; done by the

patient, or by the one treating them. These are probably more helpful than

merely placing a patient in an asylum, or putting them under long term

analysis. The spiritual life is not just an issue for those of us who are

healthy or stable. It is the main issue for all of us, whatever our condition

may be.


– By the Yogic view, true knowledge, perception and happiness is only

achieved when the mind is silent, when it is emptied of its burden of

emotion, thought and knowledge. This requires emptying the mind of its

contents, not sorting out or categorizing them. The practice of Yoga itself

is traditionally defined (Yoga Sutras 1.2.) “as the negation of the thought

patterns of the mindstuff.” According to the system of Yoga, the intellect

can never give us perception of truth. It can only organize ideas. Hence,

intellectual understanding has no real value to change our lives, though it

can make us function more smoothly or efficiently. Yoga emphasizes not

^intellectual knowledge but consciousness — moment by moment aware-



£7 ‘MxlxrlxFTLLGjaJ. SJ^LUjLh-A.




Astrology and Psychology






ness —%as the factor of true understanding. Vedic astrology is not con-1

cemed with intellectual knowledge about the stars, but with reestablishing

out connection with the Divine and cosmic forces working through them. /


Vedic astrology does not consider that emotion can bring us to truth

either. It regards emotion, like intellectual thought, as a reaction of the

surface mind, which must be stilled for the perception of truth. It is the

feeling of oneness that should guide us, not our emotional needs and



Vedic psychology is thus impersonal and aims at the non-ego. It tells

us that we are all different combinations of the same cosmic forces coming ,

through the planets and stars. The ego, our sense of personal identity, is ,

a fiction, an illusion which does not really exist. We all have the same

basic nature, both superficial and deep, and must all go through the same ,

basic life experiences, good and bad, for the growth of our consciousness.

No soul gets any special treatment, good or bad, in this regard. Our f

differences come from being at different stages of this process, not I

because we are really different or separate, better or worse than one j




As souls, we all have the same potential and the same basic problems

to work out in our destiny. The spiritual goal is to go beyond outer

influences — primarily the need to be somebody in the external world. In

this regard o ur birth chart is the picture of our ignorance, th e pattern of

desi re and karma in which we are caught. The purpose of astrology is not

just to tell us what this is, but to help show us the way out. As souls, we

are not limited to the birth chart, though it represents the present phase of

our activity in manifestation. It is a particular energetic pattern of experi¬

ence we are trying to understand and master in this incarnation. It is a

structure we have created, though not entirely in this life, and one we can

change in time by changing our daily action.


Vedic psychology thus has a spiritual orientation and a focus on the

destiny of the soul — its movement from the ignorance to the knowledge,

from bondage to the cycle of rebirth to liberation into the Divine. In this

respect, astrology has its limit, because the soul is our eternal being,

beyond the influence of the stars. Astrology is an aspect of the real science

of life which is yoga and meditation. It must always move in this direction

to be of lasting value to us. If it caters too much to the outer goals of life,

it defeats its real purpose and value.


This lack of spiritual knowledge in astrology has caused many

practitioners of Yoga and meditation to dismiss it as of no value. Certainly

much of astrology can be viewed this way, particularly the popular

personality-oriented astrology which is more obvious; yet it is not astrol¬

ogy that is at fault, or limited, but a superficial way of applying it.



£7 1 HjdxrUj^jjcjqJ. ( U~U-u.iJ+.A-







The Astrology of the Seers










The basis of Vedic psychology, therefore, is in directing us to the

spiritual life. This means we must first become conscious of the soul

within us. This is awakening to our inner Sun, the light of truth within us,

which the real light of the world. It is to begin to see the universe within

us, and our self behind the universe. This is to longer look to the outer

world for our definition of who we are, but to go back to our internal light,

our eternal nature. It is to question our identification with the body, senses,

and mind, and to come to rest in our true nature as a conscious being, not

an object or persona in the world. It is to reconnect with our soul’s will in

incarnation to grow in consciousness and unite with life.


From this basic insight into our true nature and purpose, we must

reorient our faculties and the domains of our life represented by the

planets. We need to make them orbit the inner Sun of truth perception.

This is the Yoga, the way of spiritual reintegration, inherent in astrology

and its symbolism. We can practice this even if we do not use astrology

or know our birth chart. It is a universal symbolism for the development

of consciousness. We can meditate upon the qualities and meanings of the

planets within us and reintegrate their forces within our minds.


First, we must harmonize the Moon, the indicator of our receptivity

in life, to the inner Sun. We must make it receptive to the Sun of truth and

not the influences of the outer world. Tb do this, we must become

conscious of our dependence upon the Divine, or cosmic intelligence, as

the source of our being. We must leam to surrender to the Divine and to

the presence of truth. We must realize the limitations of the mind, or

conditioned consciousness, and not take its fluctuations for our true




Then we must harmonize our Mars, the indicator of our energy and

motivation. This is to direct our will towards spiritual practices, like

service work. Yoga, mantra and meditation. It does not mean neglecting

our duties in life, but using them to develop our skill in right action. It is

to no longer seek power and achievement outwardly, but to open up to

the flow of grace. This requires seeing through the manipulative structure

of society and our own ego. It means doing our work in the best way, but

not seeking any results — to become one with the process, rather than

calculating what we are going to get out of it.


Then we must bring into play our Mercury, our rational process, on

a higher level. We must reorient our intelligence towards the knowledge

of inner truth, rather than outer information. To do this, we must no longer

believe in the reality of the known, the measurable and the quantifiable.

We must see through the glamor of names and forms, and the fiction of

numbers. We must be sensitive to the unique being in things which reflects

the eternal. We must look to the unknown, the immeasurable — the



?7#it/<rZcra.Zc.a/ Wh-mthS.




Astrology and Psychology






quality of beauty and presence which is Divine. We must learn to think

about things ourselves and come to the truth of them, rather than just to

take in from the outside what other people have said.


Then we must employ our Jupiter, our will to truth and growth in life.

This is to seek expansion in the realm of consciousness, to unite our .

life-energy with the cosmic life around us. It is to exist as a source of

grace, beneficence and good will in life. It requires no longer seeing our j

true good as expanding outwardly, but in surrendering and growing

inwardly. Through this we become conscious of the good of all, and of

our role in life to guide and help others along the path of light.


Then we must harmonize our Venus, our devotion and affection. Thisi

is to direct our love and creativity towards the unfoldment of the cosmic j

wonder and joy. It is to see that the joy and beauty in things comes from/

the Divine, from consciousness or our own deepest Self. Joy does not

belong to outer objects, but is merely reflected upon them by our attach¬

ment to them. This is to reclaim our own joy and contentment in life in

being and consciousness. For it, life must become a form of worship, and

all beauty must be recognized as a reflection of the spiritual heart.


Then we m ust sea l the process with o ur Saturn, and give it a firmform

and structure in o ur own daily activity. We need the consistency^ concen¬

tration and seriousness te_hring things to conclusion. This requires dedi¬

cation, calm, coolness, and the willingness to persistJ d the face of

adyeisity — to greet even suffering or opposition as a friend. It r equ ires

d etach ment, the capacity to be alone, and the ability to abide in stillness.

This is a moment by moment awareness that does not overlook anything,

but which remains at the essence.


On this basis, we must confront again the hidden side of life and the

psyche. It is not enough to clear things up on an outer or superficial layer,

or even on an intermediate or deeper level. We must eradicate the seeds

of falsehood from the deepest recesses of the mind. We must deal with

the illusion power of the mind, the power of secret or hidden desires that

comes through Rahu. We must face all the ghosts and demons of our

subconscious, including the most elemental fears and desires upon which

this world of ignorance has been built. We must understand all the habits,

addictions and dependencies upon which our attachment to the world of

appearances is based.


Finally, we must deal with Ketu, our capa city to negate ourse lves. We

must be careful not to sabotage ourselves in the process, or to turn back

at the moment of victory. We must leam to ne gate ou rselves into the

Divine, not into the u ndivine. W e need the utmost refinement of insight

to pierce through the veil of time and illusion and come to rest in the eternal








Jft-e£crLcna mjcjclL Wh.ujLIl.A-










The Astrology of the Seers


light. We must follow the process of negation to the ultimate point of pure

affirmation, seeing our Self in all beings, and all beings in our Self.


In this way we return to the Sun of truth with the full manifestation

of its powers, the integration of all its rays.


While we can look at this process as an unfoldment in time, it is more

an unfoldment of related qualities and will not follow the same line of

development in each individual. It is like the tracing of a lotus from the

central point.


While this is largely a process that we must do for ourselves in our

own minds, the remedial measures of astrology can be helpful tools to

facilitate it.



The Sun


The Sun in its higher level represents the true or Divine Self (Atma),

just as on the lower level it represents the ego pr self-image.


The main solar issue is identity. Our true identity is in consciousness

as consciousness, not according to anything we may be identified with.

Whatever we are identified with is a form of darkness. Our true nature is

in the capacity to illumine things, not in.the things our mind illumines.


Our true being is in the light. It is the light. It is by going within that

we find the true light. Any external light we reflect, however great, creates

darkness within us.


The Moon


The Moon represents the mind or consciousness generally (Manas),

our feeling potential.


The main lunar issue is peace and receptivity of the mind. This is

achieved by surrender of the mind to the Divine, not by any mental activity

or achievement, nor by surrender to any personal or social force. Our

feeling sensitivity does not have to be denied or controlled. It merely needs

to be directed in the right way, which is to be open to the presence in

things, the Divine significance of each thing and each moment.




Mars represents the need of energy to transform itself. All energy is

seeking a result. All life requires a direction and a goal.


The issue of Mars energy is in directing our energy towards real

transformation, towards arriving at an enduring achievement, the change

of our own consciousness. We should not direct our energy towards a goal

that is momentary. However, as long as we pursue primarily outer goals



^7#if/<rZcm.Zc.a/ ‘affuLthA.




Astrology and Psychology 22 7


of life of pleasure, wealth and status, this is what we are doing. The real

transformative result is in the ability to draw our consciousness into the

realm of oneness, not to gain some specific limited goal.




Mercury represents the power of judgement (buddhi). It can create a

net of information and speculation that traps the soul in the realm of the

senses, or a ladder of values and principles through which the soul can



The main issue of Mercury is right discrimination — whether we

direct our reason towards organizing the impressions gathered from the

senses; or towards discriminating truth from falsehood, the eternal from

the transient. The latter changes Mercury into the God of wisdom.




Jupiter represents the law of our nature, our creative intelligence, and

where we find our grace and beneficence in life.


The main issue of Jupiter is aligning ourselves with the flow of Divine

grace, the inner good, not the outer social good. It is in projecting a

spiritual creativity that raises the world and ourselves, not just a material

creativity that merely furthers outer powers and structures. It is to be

beneficent in the presence of the Divine, not merely to be good to gain

the admiration of others. It requires an optimism based on the knowledge

of the eternal.




Venus represents our capacity to project love and beauty. Life comes

from bliss and expresses bliss. We all want eternal happiness.


The issue of Venus is how we define our happiness. We can define it

outwardly as pleasure or inwardly as joy. We can seek it in transient things

and thereby lose it, or we can seek it in the eternal and truly find it. True

joy, however, only comes through suffering, while mere pleasure usually

results in suffering. Because we do not see the end result and hold to what

comes immediately, we are trapped in the illusion of outer happiness. The

higher Venus energy arises thus through devotion, through defining our

object of love as consciousness itself, the being in all beings.




Saturn represents the power of our actions. If we do something

regularly, it sets a certain force in motion. This power of our action goes

with us from life to life. Our destiny is mirrored in our daily activity.



^MjcLo4xftll€1xlL ( EJiial£IlA.




228 The Astrology of the Seers


The issue of Saturn is to create an ongoing conscious action towards

improving our condition, and expanding the powers of truth and peace in

life. It is to really put into practice what we have learned, not just to

acknowledge it mentally. It is to have the patience and attention to bring

things to conclusion and perfection.




Rahu represents the illusion power of our unfulfilled desires. These

operate at a subconscious level to distort our perception. This projection

force of the mind is a powerful creative force that can also be used for

creative meditation once we have gained control of it. Rahu is that

challenge to master our secret wishes in life and to accept what is, the

present, as the truth.




Ketu represents the illusion power of our fears, and our attachment

to what we have accomplished in life. These prevent us from positive

action and change. Ketu shows the death we are in flight from in life. This

death we fear is not really the physical death, but the death of the ego. It

is only when we embrace death as a creative force, as a power of renewal

and transformation, that we can go beyond its shadow.














By the correspondence between the outer Sun and the inner Sun (the

breath or life-force), we can find the key to the practice of Yoga in

astrology. We can use our astrological chart to map out the subtle body

through the seven chakras. The following information provides the foun¬

dation for this. It should be a study in itself. What is given here is just the

basic information, not the complete system; yet it should at least provide

us an entrance into what may be the most significant and spiritual

application of astrology.




The six chakras, or energy centers of the subtle (astral) body, reflect

the seven planets. Just as we have the solar system in the outer world

which regulates it, so we have our own inner solar system to guide the

psyche. In fact, the outer solar system is a reflection of the inner.


This sequence follows the orbits of planets around the Sun, from the

Sun as the third eye or head center, with the Sun and Moon considered as

one planet.



  1. Third Eye


Moon and Sun






  1. Throat Center








  1. Heart Center








  1. Navel Center








  1. Sex Center








  1. Root Center









The Sun and Moon are well known in Yoga as the right and left eyes,

and relate to the two petals of the third eye center (Ajna chakra). They

show our basic consciousness as masculine and feminine, will and feeling,

reason and emotion. Mercury is the well-known ruler of speech and

intellect. Venus relates to love and the heart, to our affections. Mars rules

the navel or fire center, to our energy, drives and passions. Jupiter rules

the reproductive system and the creative energy, our potential to expand.

Saturn rules elimination and support, and is the coarsest of the planetary

influences, our potential to contract.



^hjcLctIajtllc-€lL ( EJhjjjLIlA.







The Astrology of the Seers



The energy (breath, Prana or Chi) moves up the spine following the

six signs of the zodiac from Aquarius to Cancer. This governs inhalation

and the development of lunar energy. It is cooling in nature, and builds

up the tissues of the body. We call this “the lunar half of the zodiac.” The

energy moving down the spine follows the six signs from Leo to Capric¬

orn. We call this “the solar half of the zodiac.” It governs exhalation and

the development of solar energy and is warming in nature. It promotes

functional activity.


In this way we can draw up the birth chart relating the planets and the

chakras, putting each planet in its appropriate place.


We should note that the seventh or head center (Sahasrapadma or

thousand petalled lotus) is outside this system. It transcends the six

chakras and the movement of time. It is the state of the Sun beyond time,

when the breath no longer rises or sets, the perpetual day of pure con¬

sciousness spoken of in the Vedas and Upanishads. “For him the Sun does

not rise, nor does it set; it is a perpetual day, for one who knows the secret

spiritual teaching.” — Chandogya Upanishad III. 10. 3.


The ancient yogas, such as described in the Vedas and Upanishads,

and suggested in the solar religions of the entire ancient world, aim at the

resurrection of the Sun out of darkness, or the building up of the circle of

the Sun. This is the process of taking the life-force and intelligence, our

soul or inner Sun, out of the cycle of time and the breath and into the

superconscious, breathless state. It can be approached in several ways.

There are Yogic practices that direct the Prana or life-force through the

different chakras in different combinations. There are meditation or

knowledge teachings that build up the different aspects of direct percep¬

tion. There are devotional teachings that approach the chakras through

different deities.




This relationship between the signs and the chakras also explains the

exaltation of the planets, the rationale for which is one of the great

mysteries of astrology. It shows that even where astrology appears to bd

a arbitrary, there is a deep and inner order and mathematical structure to

  1. There is probably nothing else in astrological literature which explains

so clearly why planets are exalted in certain signs.



, mxL<tLotll€1.(lL ShmjlLUA.




Yogic Astrology
































Third Eye






Jupiter (2)















Mercury (5)









Moon (6)




Saturn (1)









Sun (6)











Venus (4)





1 .











Mars (3)



Jupiter is exalted in Cancer, the sign of the Moon (lunar half of the

zodiac), and the third eye. As the end of the lunar half of the zodiacal

cycle, this is the point of maximum potential of the water energy, and the

creative and anabolic processes of the body. It shows the spiritual side of

Jupiter and its function as the guru or guide, the teacher of the solar system,

our indicator of faith and law. It is the point of maximum aspiration in



Mercury is exalted in Virgo, its own sign (solar half), and the throat

chakra. The solar half relates more to expression, and it is here that the

Mercury energy is most essential. This is the place of speech. It is also

our place of greatest vulnerability, and shows how we take in and release

things through the mouth.


The Moon is exalted in Taurus, the sign of Venus (lunar half), and the

heart. The Moon’s connection with the heart is well-known. This is the

place of greatest receptivity and openness.


Saturn is exalted in Libra, the sign of Venus (solar half), and the heart.

Here Saturn represents the higher principles of justice, order and detach¬

ment, which are necessary in using our heart energy in the right way,

without attachment or bias.


The Sun is exalted in Aries, the sign of Mars (lunar half), and the

navel center or solar plexus, well-known as a site of solar and fire energy.

The solar energy of the head must be integrated with the vital will here.


.Venus is exalted in Pisces, the sign of Jupiter (lunar half), and the sex

center. This explains the connection of Venus with sex. It shows the need

to keep our creative energy in harmony with love and aspiration.


Mars is exalted in Capricorn, the sign of Saturn (solar half), and the

root center. As the end of the solar half of the zodiacal cycle is the point

of maximum potential of expression of the fire energy. It is here, cn the

most outer level of our being, that we need energy to work and accomplish



For the system of exaltation, the Sun and the Moon are located in the

center — the navel and heart chakras — along with Saturn, the planet

whose signs are opposite them in the zodiac. Above them, in the throat

and third eye, are Mercury and Jupiter, also opposite each other in the



^7#it/<rZcm.Zc.a/ ( EJhjjjLIlA.






The Astrology of the Seers



zodiac in terms of signs. Below them, in the sex and root centers, are Venus

and Mars, also opposite each other in terms of the zodiac.


Jupiter and Mercury, the two planets representing the mind in its

abstract and concrete, general and specific function, are above, where they

should be for their best functioning. The two planets (considering the Sun

and Moon as one planet), the Sun-Satum, are in the center, representing

the basic duality of self and not-self, or Spirit and Matter. Below are the

two planets representing the emotional, vital and sensual nature, Venus

and Mars, where they have their proper place.


The numbers in parenthises with the exalted planet, refer to the

chakras the planets rule in the order of chakra-sign rulership. We can also

view this according to the standard planetary numerology of the days of

the week. Jupiter — 5, the Moon — 2, the Sun — 1 and Venus — 6 go

on the lunar side of the cycle. Mercury — 4, Saturn — 7 and Mars — 3

on the solar side. Both side totals equal 14. From this cycle, we may

assume that Jupiter also functions well in Gemini, Mercury in Leo, Saturn

in Scorpio, Venus in Aquarius, and Mars in Sagittarius.


We see that the exaltation cycle reflects the Sun ruling the solar plexus

rather than the head. This leads one to believe that the exaltation status of

the planets reflects their functions in the vital or lower astral, whereas the

ordinary sign rulership reflects their action in the mental or higher astral



The exaltation status is a center-oriented symbolism. The sign ruling

status is a top-oriented symbolism. Yet the exaltation order reflects how

the planets function once their energy is integrated properly into our lower

nature. The solar energy from the head needs to be integrated with the

vital energy in our navel or fire center (Aries). The martial energy of the

navel center needs to be made concrete in action in the root center

(Capricorn). The lunar receptive mind from the head needs to be inte¬

grated into the love energy in the heart (Taurus). The venusian love energy

in the heart needs to be integrated into the jupiterian creative energy in

the sex center (Pisces). The jupiterian creative energy in the sex center

needs to be brought to the top of the head (Cancer). The satumian

detaching or negating energy in the root center needs to be brought up

into the heart (Libra). Mercury, or the throat chakra energy, needs to be

stabilized where it is (Virgo).




In a similar way we can draw up a house chart relative to the chakras.

We simply use the houses that the signs correspond to. The Fourth and

Fifth houses (like the fourth and fifth signs Cancer and Leo) represent the

third eye; the Third and Sixth (like the third and sixth signs Gemini and



£ 7 ‘Mxixrlxrn£cjtLL Wh-Ujtlt-A.




Yogic Astrology 233


Virgo) relate to the throat center; the Second and Seventh (like Taurus and

Libra), the heart; the First and Eighth (like Aries and Scorpio), the solar

plexus; the Ninth and TWelfth (like Sagittarius and Pisces), the sex center;

and the Tenth and Eleventh (like Capricorn and Aquarius), the root center.


























Navel Center









Heart Center









Throat Center









Third Eye










Third Eye









Throat Center









Heart Center









Navel Center









Sex Center









Root Center








Root Center









Sex Center




Just as the regular sign chart rules the character and the houses our

activities in life, so does the sign-chakra chart show the character of the

soul and the house-chakra chart how it functions in life.


NOTE: This set of correspondences according to the chakras differs

slightly from the usual order, particularly in regard to rulership of the

elements. This is because it is working on a more subtle level.











“Dressed in blue, dark blue in color,

who has four arms, the son of the Sun, who

appears fearful, whose nature is peaceful,

whose vehicle is an ox, who moves slow,

who carries a trident, bow and mace in his

hands, with a blue sapphire crest jewel on

his head, making the gesture that gives

boons, may Divine Saturn ever grant us his

grace. ”


^MjdxrtxrvlcjaJL ^ThmUlA.










Like any other science, astrology has its technology. It has its theo-

retical knowledge and its practical application. Just as science uncovers

new forms of energy in the outer world, like electric or nuclear forces, j

astrology and Yogic sciences can connect us with new forms of energy in j

the mind and deeper consciousness. The purpose of astrology is not just

to give us a broader knowledge of ourselves. It is also to provide us tools

and methods to access the deeper layers of our nature and to better deal

with the forces of our subtle environment. This technology is not a matter /

of equipment or machines, but of ways of harnessing our energies to /

improve our relationship with the cosmos and the cosmic forces within j

  1. It employs factors in the world around us, but is a spiritual and occult j

rather than materialistic technology.


Western astrology has evolved along intellectual and scientific lines

relative to the development of the entire culture. It has been more

concerned with theory than with practice. It lacks any consistently defined

technique for balancing or adjusting planetary influences. Earlier Western

astrology during the Middle Ages had such methods, with the uses of

gems, metals, herbs, and incantations to deal with astrological influences.

These, along with the other occult and mystical sciences of medieval

Europe, were dismissed and discarded as unscientific. Like medieval

science all over the world, European astrology often degenerated into

confusion, corruption and superstition, but it still had a core of truth to it

which is still useful today.


It is not that such methods are unscientific, but that they deal with a

different and more inward domain of nature. Such methods were better

preserved in India, the land of Yoga, religion and spiritual philosophy. In

Vedic astrology, the use of gems, colors, mantras, deities, rituals, and other

means of adjusting our subtle environment have always been part of the

science of consciousness in the teachings of Yoga. As modem science

once more discovers the effect of these subtle energies, for example, the

value of meditation to improve the function of the brain, the scientific

basis of astrology and astrological treatment methods will return. This,

however, requires looking beyond the physical, material, or chemical







The Astrology of the Seers



aspect of nature, and seeing an energy of life, intelligence and conscious¬

ness behind the workings of the cosmos, which organizes time and space

according to a higher will and intention.


Today most Western astrologers use the tools of modem psychology

to deal with their clients — largely different forms of analysis. These

mainly come from the more liberal or spiritually oriented psychologies

like the Jungian, as J ung himself used astrology . They explore the personal

and emotional issues of their clients, using the birth chart as a kind of key

to the unc onscious. In this way, they try to help clients arrive at a greater

clarity aSouFthefnselves, their needs and their actions. They usually direct

them toward some personal or creative fulfillment, not necessarily to any

higher consciousness. The changes they suggest are mainly those of

attitude and life-style. They seldom involve any conscious methods to

improve their subtle or psychic environment.


Western astrologers generally have few practical methods, though

some of the older methods, like the use of gems and herbs to balance

planetary influences, are being reintroduced. Even here, there is much

variation on how these means are interpreted and applied. Most of the

knowledge left over from the Middle Ages has been discarded. Often each

astrologer develops his or her own system. Some Western astrologers use

occult and spiritual methods, like attunement with various masters or with

the seven rays, or opening up past life influences. These approaches derive

mainly from Theosophy or from Alice Bailey, who in turn based their

work on the teachings of the Hindu and Buddhist sages, modifying them

and modernizing them. Other astrologers may try to apply modem nutri¬

tion, western herbology, or macrobiotics to the birth chart for medical

treatment While it is a highly creative field, many of these approaches

may not stand the test of time, though they may work well for one

practitioner or another. Some of these methods, however, will be found

useful and much of Vedic astrology may be helpful in directing them in

the right way.


A typical modem astrological reading may not give the client any¬

thing to do about their planetary influences other than to be aware of them

— to try to understand them in their mind or in terms of their personal

life. Hence, a client may leave feeling helpless before the forces of their

life, warned as to a danger, but not given any practical means of averting


Vedic astrology, on the other hand, is as much concerned with

directing the client how to balance their planetary influences as it is with

informing them as to what these influences may be. This sometimes takes

the greater part of the reading. Like a good doctor, they may be more

interested in telling their clients what they can do to improve their






Treatment Methods: Balancing Influences of the Planets 237


condition, rather than simply notifying them what it is. They provide a

prescription of things to do, not just a diagnosis of the condition. In this

regard, the true astrologer is like a doctor of the psyche. He should know

how to deal with the subtle energies of life on various levels.


Who we look up to as our healers is often the measure of who we are.

That we look up to mere healers of the physical body shows that the body

is where we fmd our greatest value in life. It is not a good comment on

how much we are connected to our souls. In fact, most of our modem

thinkers not only consider astrology to be untrue, they would find an

astrological treatment method for physical, psychological, or spiritual

issues to be presumptuous, if not dangerous. Yet if all the cosmos is linked

together, it would be dangerous to think otherwise. How can we find

harmony and balance if we do not even acknowledge our connection with

the universe itself? This is not just a matter of recognizing how chemical

and atomic forces affect us. It is a matter of opening up to the power of

intelligence behind the universe, which is far more than mere intellect can

comprehend. Astrology can be one of our links to this cosmic intelligence i

and its healing and transformative power. It is one of the prime and natural

gateways to the soul, both in its individual and cosmic aspects.


Vedic astrology has a practical base, and its concern is to help us

implement a life regime in harmony with the stars. From its point of view,

we cannot live in harmony with the cosmos by maintaining our usual

life-style or enhancing it with some theoretical knowledge. We need al

practical daily way of attunement with the cosmos and its influences. Such 1

methods are not only astrological but religious and spiritual. They entail

using the subtle forces around us, like gems and colors, and more internal |

methods of ritual, mantra and meditation. If we are not doing such things;,

on a daily basis, our knowledge or study of astrology may not be able toJ

change our lives.




There are complex ways of determining which planets are to be

strengthened in a chart. However, the first basic principle is simple —a

planet should generally be strengthened if it is weak. The caution is that

we should be careful in strengthening natural malefic planets (like Satum),

even when they are weak. It is benefics when weak that are safe to^



We must gauge the power and effect of planets both naturally and

temporally, as per our discussion of malefic and benefic planets and house

rulership. Natural benefics are Jupiter, Venus, the Moon when bright, and

Mercury when not under malefic aspect. Temporally, they are the lords of

benefic houses from the Ascendant, like the First, Fifth and Ninth (see



^7#if/<rZtm.Zc.a/ €FfLiL.£hS.







The Astrology of the Seers




table p. 165). Hence, we can strengthen natural malefics when weak, if

they are temporal benefics — like Saturn for Libra Ascendant, or Mars

for Cancer and Leo Ascendants.


Besides strengthening weak planets, it is often helpful to strengthen

those planets which rule the Ascendant or the Ninth house, even when not

weak. They can help increase the positive energy in the chart, as they are

usually the prime benefics within it A planet that is well-placed and

benefic can be strengthened, and it will not be harmful; but this may not

be as helpful as to strengthen those benefics which are weak or ill-placed.

Some astrologers strengthen both the weakest and the strongest planet in

the chart, as long as neither one is malefic.


Different Vedic astrologers have variant opinions on these issues,

particularly the use of gems. As usual, there is no one way to look at things,

and we should try to get as broad a perspective as we can.


The following astrological remedial measures do not require Vedic

astrology to apply them, though we have given some of the indications

for this. We can apply them by recognizing the conditions in our life and

character that may indicate weakness of these planets. In India, many

palmists prescribe such remedies for the planets, based only on looking

at the hand. The birth chart is not the only way to see the planetary forces

in our lives. A good astrologer can recognize planetarv influences just by



looking at a person or talking to them.


In addition, we may be able to apply these methods to a Western

astrological chart (though we cannot expect to do it in a mechanical

* fashion). It requires that we have a workable system of determining the

strength and weakness, benefic and malefic natures of planets. For exam¬

ple, if we can ascertain through Western astrology, or through our own

observation, that Mercury is weak in a person, then we can safely apply

the measures to strengthen it.


We should exercise some scrutiny in using these astrological treat¬

ment methods, however. For example, many of the indications of a weak

< Sun and a weak Mars are similar, as they both indicate low fire and a weak

j will. The difference is that a weak Sun usually gives a poor self-image,

/ whereas a weak Mars creates lack of motivation and poor work ability,

v Hence, if we can get a Vedic astrological reading, or at least look at our

Vedic chart, it can be very helpful for determining which of these measures

are appropriate.


, In this regard, the use of substances like gems or herbs can be more

dangerous than the use of mantra or meditation. In fact, we often use

mantra and meditation to ward off the planetary influences which may be

afflicting us, like a too strong Saturn, Rahu, or Mars. Yet we do not

^strengthen these planets with gems or herbs under such conditions. It is







Treatment Methods: Balancing Influences of the Planets 239


generally a good thing for all of us to acknowledge and propitiate the

planets occasionally through mantra, meditation, or ritual, as we all have

to work through their forces.


Yantras (inscribed geometrical designs) for the planets are useful like

gems but don’t have the side-effects, as like mantra they are of a propitiaty

nature. They can be used by everyone, though it is more helpful to use the

yantras of the planets that are afflicting us, or those whose properties we

wish to strengthen. For the use of yantras and spiritual remedial measures

see Part HI, Chapter 5: Worship and Meditation on the Planets.


In the use of gems, the quality of the gem is one factor, the other factor |

is how we purify and energize it. Gems should be of good quality and

without flaws. Yet gems may function to strengthen either the higher or j’

the lower influences of the planets, depending upon how we use them. A |

gem for Venus, for example, may just serve to increase emotional vulner- 1

ability and attachment, or merely give us more pleasure or wealth in life

if we use it on a lower level. For it to increase love and creativity (the

higher powers of Venus), we must approach it with some spiritual inten¬

tion, or have a highly spiritual nature to begin with. Hence, merely to use

gems does not itself guarantee that they will improve our condition

spiritually. Used wrongly, they can confuse or disturb us on a subtle astral j

level. For this reason, gems should be cleared and empowered with J

mantras or other spiritual influences and intentions.


Gems are usuall y worn on the finger belong ingjo th e plane t. These

are the index finger — Jupiter, the middle finger — Saturn, the ring finger

— the Sun, and the little finger — Mercury. The gems for the other

planets can be worn on the fingers of planets that they are friends with,

naturally or temporally. Gems should be set so as to touch the skin (open

at the bottom).


Please note that planets are not always weak in all respects of their

influence. A person may have a weak Sun in terms of career, as in failure

to achieve any independence or recognition, but not necessarily have a

weak Sun in terms of health (they may not have a weak heart). We have

combined these indications together below, but this does not mean that

they always occur together.


Malefics, like Saturn, Mars, Rahu and Ketu, create difficulties both 1

when they are too strong and when they are too weak. When they are too >

strong, they usually weaken other planets, and it is these other planets that |

we must strengthen with the appropriate measures. Yet these two condi- j

tions may be related. Malefics may spoil other planets even when they are {

weak. Hence under them the weak and deranged aspects of their energy )

tend to go together. Generally, when we strengthen a weak malefic, we ‘

should strengthen a friendly benefic as well. If we strengthen Saturn, for 1




£7 ‘MxixrlxFTLMjcjtiJ. < EJhjjjLIlA.




240 ‘ The Astrology of the Seers


example, it is good to strengthen Venus or Mercury. This helps bring out

the positive side of the naturally malefic planet.




Signs of a Weak Sun in the Chart


Indications are a lack of self-confidence, self-esteem or self-respect

— a general low self-worth. There will be lack of strength of will and

courage, along with fear of others. The individual may lack drive and

motivation, and may be dependent upon others emotionally and materi¬

ally. They will look to others (usually family and friends), for their sense

of identity, and will find it difficult to do things on their own. They will

have a poor self-image, and look to others to define who they are. They

are usually not very successful in life, or their success will not make them

feel good about themselves. The individual may be sluggish, slow, dull

or lethargic. The father of the person usually does not have a good fate in

life either.


On the physical level, the individual may suffer from low energy,

pallor, anemia, cold extremities, weak digestion, poor appetite, weak or

slow pulse, weak heart, and poor circulation. There may be edema,

accumulation of water and phlegm, and general hypofunction of the

organs and nervous system. The eyesight may be poor. There may be

arthritis and weakness of the bones. The resistance will be low, particu¬

larly to cold and damp conditions.


Astrological Factors


A weak Sun is evidenced by the Sun being in its debility (Libra), or

in an inimical sign (like those of Saturn); in difficult houses (like the Sixth,

Eighth and Twelfth); or under malefic aspect (like those of Saturn, Rahu

or Ketu). Ketu’s aspect or close conjunction is particularly difficult.


The Sun is usually a benefic planet for Aries, Leo, Scorpio, and

Sagittarius Ascendants. For them, the positive qualities of the Sun like

leadership, independence, intelligence and insight can be enhanced by

these same measures, even if the Sun is not weak.




The main gemstone for the Sun is a ruby. It should be a minimum of

two carats in size. It should be set in gold of fourteen carats or more, and

worn on the ring finger of the right hand. It should be a good quality,

without flaws and transparent.



^M.cLcrl^l^a.L < EJiui4JlA.




Treatment Methods: Balancing Influences of the Planets 241


As a substitute, garnet can be used, but it should be of at least three

carats in size, preferably five. A large garnet pendant, or strand of garnet,

can be worn around the neck.


These gems should be put on first on a Sunday, preferably at the rising

of the Sun, particularly when the Sun is strong, as when in its own sign

or exalted (also good is in Sagittarius).


When to be Careful Wearing a Gem for the Sun


Gems for the Sun should usually not be worn if the individual suffers

from fever, bleeding, ulcers, hypertension, or infectious diseases (high

Pitta). Psychological indications are excess ambition, seeking of power,

a dominating nature, a strong ego, pride, or vanity.


Astrological factors are when the Sun is the lord of malefic houses

(like the Third, Sixth and Eleventh). We should be careful wearing gems ’

for the Sun when benefic planets in the chart, like the Moon, Venus,

Mercury, or Jupiter are in combust (close conjunction), or in strong aspect

(opposition) to it.




One should meditate on the red or gold solar orb as residing in the

heart. One should use light, bright, clear, transparent, warm colors —

generally red, yellow, gold, and orange — avoiding dark colors, places

and environments; particularly cloudy colors, grays, and blacks.




Solar energy is increased by taking spicy and fiery herbs, like cay¬

enne, black pepper, dry ginger, long pepper, cardamom, saffron, calamus,

bayberry, and cinnamon (specifically the Ayurvedic formula THkatu).

Calamus is best for the sattvic side of solar energy in the mind.


Aromatic oils and fragrances for the Sun are camphor, cinnamon,

eucalyptus, saffron — most warm and stimulating oils.




There are many mantras for the Sun, as the Sun has many names like

Surya, Savitar, Aditya, Ravi, Mitra, Varuna, Aryaman, Pushan, Indra,

Agni, and so on. The main name mantra is: OM SURYAYA NAMAHA. Others


NAMAHA. The main bija (seed) mantra is: OM SUM (pronounced soom).

These mantras should be repeated at least 108 times a week, preferably

on a Sunday, during the day (as at dawn, noon or sunset).


Another good seed mantra for the Sun is RAM (pronounced rahm),

the name of the avatar Rama. This increases our connection with the



^M-cLerluu.l^a.L ‘Wh.ujLIl.A-







The Astrology of the Seers


Divine light generally. OM itself is said in the Vedas and Upanishads to

be the sound of the Sun. The Sun is the essence of all vowels.




The Sun relates to the Divine Father. In the Hindu religion, this is

Shiva, Mahadeva, the great God. Yet the Sun represents the Divine

presence generally, and whatever form of the Divine we worship can be

used for this purpose. The second great Hindu form of the Divine, Vishnu,

is also worshipped as the Sun, representing more the immanent or benefic

side of solar energy.


The Sun is also the Divine Son. The great avatars are sons of the Sun.

Christ follows in this line as well, with his birth at the winter solstice (the

Sun reborn), as do Rama, Krishna and Buddha.




Usually the individual will do well in practicing meditation and the

Yoga of knowledge to connect to the higher Self within.


The main thing is to establish a sense of self-identity according to our

inner nature as pure consciousness. We must leam to discriminate between

the lower self and the higher Self. We should trace the origin of the “I

thought” to the Divine light within the heart.




The individual should cultivate independence and courage. They

should challenge their fears. They should bring the light into all the dark

comers of their mind. They should leam to appear in public alone and be

able to spend time alone. They should strive to take more initiative, and

a leadership role in life. They should spend time outdoors in the Sun, along

with Sun bathing twenty minutes or more a day.


They should rise early in the morning and greet the Sun, preferably

with some prayer or chant to the Divine at dawn, noon and sunset.




Signs of a Weak Moon in the Chart


Signs of a weak Moon include ungroundedness, emotional instability,

anxiety, inability to relate to other people, fear of intimacy, lack of

friendliness, and weak emotions. The individual will lack self-content¬

ment, and find it difficult to stand the stress and strain of human contact.

There will be emotional moodiness, depression and negativity. The mind

may be cloudy, dull or disturbed. The mother may also suffer, or not

prosper in life.



£7 ^HxjxrlxralcjaJ.




Treatment Methods: Balancing Influences of the Planets 243


Physical factors include anemia, low body fluids, possible dehydra¬

tion, lack of body weight, dry skin, constipation, and weak lungs and

kidneys. There will be difficulty withstanding dryness and heat. For

women, there may be infertility and menstrual difficulties.


Astrological Factors


The Moon is weak when waning, particularly when new; when in its

fall (in Scorpio); when aspected by malefic planets (like Saturn, Rahu,

Ketu, or Mars); or when placed in difficult houses (like the Sixth, Eighth

or Twelfth). The aspects of Rahu and Saturn are the most difficult,

particularly if not compensated by an aspect from Jupiter or Jupiter’s

location in an angle from the Moon.


The Moon is generally a benefic planet, but specifically so for Cancer,

Scorpio and Pisces Ascendants. For these Ascendants, regimes for the

Moon can increase its positive powers of emotional strength, friendliness

and love.




Best for the Moon is a pearl. It should be of at least two carats in size,

set in silver, and worn on the ring finger of the left (or right) hand. Natural

pearls are preferable. Cultured pearls can be used as substitutes, as can

moonstone, but these should be larger in size, three or five carats, or worn

as large pendants or strands.


Such gems should be put on first on a Monday, when the Moon is

waxing, preferably when full, and in good signs like Taurus, Cancer,

Pisces, or in friendly signs, and not conjunct or strongly aspected by



When to be Careful Wearing a Gem for the Moon


Gems for the Moon should not usually be worn when there is phlegm,

edema, congestion, or when overweight (high Kapha). Psychological

factors are strong emotions, sentimentality, greed, attachment, or excess

involvement with family or society.


Astrological factors are the Moon is a malefic lord (lord of houses

like the Third, Sixth and Eighth, as for Taurus, Aquarius or Sagittarius

Ascendants). When such a malefic lord, the Moon can cause problems

even when full.




The best color for the Moon is white. White shades of other colors

can be helpful, like white shades of blue and green, or pink; but the shades

should also be somewhat bright. Dark and cloudy colors should be





JvLclxrlxrn. lcjclL ( UhjjjU±A.




2 44 The Astrology of the Seers


avoided, particularly gray and black, as well as too much red or fiery

colors. Overly bright or very transparent colors should also not be used.




Good herbs for the Moon are demulcent and tonic herbs like marsh¬

mallow, slippery elm, comfrey root, Solomon’s seal, shatavari, white

musali, bala, and rehmannia, particularly taken in milk decoctions.


Fragrances of white flowers like jasmine, gardenia, lotus, and lily are

good, as is sandalwood oil. These can be applied to the heart or to the third





The main name mantra is OM SOMAYA NAMAHA. Also used is

Chandra, hence, OM CHANDRAYA NAMAHA. The seed mantra is SOM

(pronounced as spelled). CHAM (pronounced chum) can also be used, as

can SHRIM (shreem), the main mantra of the Goddess. These mantras

should be repeated on Mondays, or in the evening, particularly around the

time of the full Moon.




The Moon relates to the Goddess, to the cosmic feminine generally,

and to the Divine Mother. She is the great Goddess, Mahadevi, the consort

of Shiva as Mahashakti. She has many forms in different spiritual tradi¬

tions like Parvati, Lakshmi, Tara, Kwan Yin, Isis, and the Virgin Mary.

We should meditate upon the Goddess in our hearts, as within the lunar

orb (in the full Moon), or as wearing the crescent Moon on her head,

particularly on the day of the full Moon.




Lunar energy is usually increased by devotional practices (Bhakti

Yoga). We should meditate upon a form of the Divine, particularly of the

Goddess. We should strive to develop more peace, faith, receptivity,

openness, and surrender to the Divine or truth. Usually, lunar energy allies

us with a spiritual or religious tradition or group, but we should apply our

faith with openness’and truth, not with emotional attachment.




Lunar energy is increased by an atmosphere of peace, faith, devotion,

caring, and nurturing. It may help to be part of some service work. The

individual should place themselves under a maternal or supportive envi¬

ronment of family and friends. They should also consider how they can



^hjcLctIajtllc-€lL ( EJh*i£JlA.




Treatment Methods: Balancing Influences of the Planets 245


help others in a nurturing way. They should mingle with others and open

their hearts to a community.




Signs of a Weak Mars in the Chart


Signs of a weak Mars are mainly lack of energy and motivation, and

inability to do work. The individual may find it difficult to stand up for

himself, be fearful, or dominated by others. They may not know how to

express anger, or to see through the motivations of other people. They

may be overly passive, easily controlled, and may be abused, even



Physically, the immune system will be weak, with low appetite, poor

absorption, low body weight, weak muscles, weak liver and small intes¬

tine, or possible hemorrhoids. There may be an additional tendency

toward bleeding or injuries, with slow healing of wounds or sores and

possible anemia. For the male, there may be lack of sexual vitality.


Astrological Factors


Mars is weak when in its fall (Cancer); when aspected by malefics

(like Saturn and Rahu); when combust; and when in difficult houses for

it (the Fifth, Eighth, Ninth and Twelfth).


Mars is generally a benefic planet for Cancer, Leo, Sagittarius, and

Pisces Ascendants, and is usually good for Aries and Scorpio as well. Here

its positive qualities like energy and insight can be improved, even if it is

not weak.




The main gem for Mars is a red coral. It should be at least three carats

in size, set in silver, or a combination of gold and copper, and worn on

the index or ring finger of the right hand. As it is a common and not too

expensive gemstone, no substitutes are required; though camelian can be

used in this respect (generally as a large pendant). Pink coral can also be

used, and has a more balancing or subduing, but less strengthening affect

on Mars energy than the red.


Such gems should be put on first on a Tuesday, when the Moon is

waxing, preferably when Mars is in its own sign or exalted. Friendly signs,

particularly those of Jupiter, are also good.


When to be Careful Wearing a Gem for Mars


Gems for Mars should not be worn when there is fever, infection,

bleeding, ulcers, or excessive sexual drive (high Pitta). Psychological










The Astrology of the Seers



factors are anger, conflict, argument, too willful or impulsive a character,

an aggressive, wrathful or martial disposition.


Astrological factors are Mars as a malefic lord (particularly for

Gemini and Virgo Ascendants), or Mars in conjunction with benefics we

may want to strengthen (like the Moon, Mercury and Venus). Generally

we should avoid gems for Mars if it is in the Seventh house, or if it is

strongly disposed in angles.




Mars energy is increased by the use of red and fiery colors, but in

darker hues or more opaque tones, and also by the wearing of pure or jet

black. Dark colors (grays and browns), cool colors (blues and greens), and

very transparent bright colors like yellow should be avoided.




Most of the spices that are good for the Sun work well for Mars (like

cinnamon, saffron, cayenne, or black pepper), but combined with tonics

like ginseng, astragalus, ashwagandha, guggul, or myrrh. Tlirmeric, garlic,

onions, and asafoetida can be very good (particularly the Ayurvedic

formula Hingashtak). When Mars is strong, however, we need bitter herbs

like aloe, gentian, golden seal, and echinacea.




The name mantra for Mars is OM KUJAYA NAMAHA. The seed mantra

for Mars is OM KUM (with the “u” pronounced as in “put”). Mars has other

names like Angaraka and Mangala. Hence we tan also use OM AM

(pronounced urn) or OM ANGARAKAYA NAMAHA, and OM MAM or OM

MANGALAYA NAMAHA, OM AM and OM MAM (pronouned mum). Also

useful is the mantra for fire, OM RAM (pronounced like rum). We should

meditate upon this in the solar plexus or navel chakra.




Mars relates to the war God, the Divine Warrior, called Skanda,

Kartikeyya or Subrahmanya, the second son of Shiva and Parvati. He is

the leader of the heavenly hosts like the Archangel Michael. The Greek

God Ares and the Roman God Mars may be useful here also (though the

ancient rituals for them are no longer available as are those for the Hindu





Mars is increased by the Yogas of knowledge and technique, by

practices which aim at the development of energy and insight. Mars types



£7 1 HjdxrUj^aXcjqJ-




Treatment Methods: Balancing Influences of the Planets 247


like to work on themselves in a practical way, through physical practices,

or through mental methods like visualization and ritual. On a lower level,

the martial arts can be used to strengthen Mars energy; yet such methods

may cater to a negative Mars influence and bring about a seeking of power

or prestige for the ego.




To increase Mars energy, one should learn to be more aggressive,

daring, active, expressive, and energetic. Usually, some form of physical

activity should be taken up, and the body should be strengthened. There

should be a definite discipline in life physically, emotionally, and spiri¬

tually, with the development and the pursuit of right goals in life. How¬

ever, it should not be applied harshly, but with intelligence and




Signs of Weakness


Signs of a weak Mercury are lack of intelligence, poor communication

skills, speech defects, weak memory, inability to calculate, immaturity,

childishness, foolishness, lack of self control, addictions, and dependen¬

cies. The individual may be slow, dull, daydreaming, or irrational. The

mind may be out of control.


Physical factors are weakness of the nervous system, nerve pain,

tremors, anxiety, insomnia, palpitations, dry or itchy skin, hypersensitiv¬

ity of the senses, nervous indigestion, and allergies. The lungs and heart

may be weak. The individual will easily suffer from pain and anxiety.


Astrological Factors


Mercury is weakened by aspects from malefics (like Saturn, Rahu,

Ketu, the Sun, and Mars); by being in its fall (Pisces); and by residency

in difficult houses (the Sixth, Eighth and Twelfth).


Mercuty is a generally benefic planet for Taurus, Gemini, Virgo,

Libra, Capricorn, and Aquarius Ascendants. For such charts, we can apply

the remedies for Mercury to increase the higher Mercury qualities like

discrimination, intelligence and power of communication.




The main gem for Mercury is an emerald. It should be at least one

and half carats in size, set in gold, and worn on the middle finger of the

right or left hands. Sometimes it is recommended to be worn on the little

finger, as it is the finger of Mercury.



£7 } HjdxrlxrajjcjfiL < EJiwj£JlA.




248 The Astrology of the Seers


Substitutes are peridot, jade, green zircon, or green tourmaline. Such

gems can also be worn as pendants or strands, hanging down to the region

of the neck. As rings, they should be at least three carats in size; as

pendants, five.


They should be put on first on a Wednesday, when the Moon is

waxing, and preferably when Mercury is strong, in friendly signs, its own

sign or exalted.


When Not to Wear a Gem for Mercury


Gems for Mercury are relatively safe, harmonious and balanced. They

have the Mutable nature of Mercury, however, and so we should be careful

wearing gems for Mercury with those of malefics like Saturn, Mars or the

Sun, as they may amplify their malefic influences. We must be careful

what influences these gems may pick up, or may have had when we first

got them.


Astrological factors are Mercury as a malefic lord, particularly for

Aries or Scorpio Ascendant, especially when aligned with Saturn or Rahu.




Mercury is increased by emerald or green color. Hence, it is good to

spend time in a lush natural environment. Sitting under a green light can

be helpful. Reds and oranges should be avoided, as well as very dark

colors. Mercury likes neutral shades and not too strong colors, earth tones

like mild greens, blues, grays, and browns.




Go 9 d herbs for Mercury are nervines like gotu kola, bhringaraj

(eclipta), skullcap, passion flower, betony, jatamansi, zizyphus, camo¬

mile, mint, and sage. Basil, particularly holy basil (tulsi) is specific for

Mercury (Vishnu).


Good oils and aromas are mint, wintergreen, eucalyptus, cedar,

thyme, and sage, which clear and open the mind. Yet they may should be

balanced with mind-calming oils like sandalwood, plumeria (frangipani),

and lotus. <




The name mantra for Mercury is OM BUDHAYA NAMAHA. The seed

mantra for Mercury is OM BUM (with the “u” pronounced as in “put”).

Very important also is the seed mantra AIM (aym), the mantra of the guru

(the spiritual teacher) and of Saraswati the Goddess of Wisdom. Such

mantras should be repeated on Wednesdays.



< EJiw4JlA.




, Treatment Methods: Balancing Influences of the Planets 249




Mercury relates to Vishnu, the Deity who pervades all .the universe

and maintains it, as he shows the indwelling cosmic intelligence.


Mercury relates to the Divine teacher, the God of wisdom, as Hermes

or Thoth. In this regard, he is also the Buddha, the enlightened one, the

avatar of knowledge, meditation and compassion. He is the Divine child,

the baby Christ, or baby Krishna.




Mercury energy is increased by the Yoga of knowledge, particularly

by spiritual teachings which emphasize reason, discrimination, clear

expression, and objective perception. It often gives us the role of a teacher

of these things. The practice of mantra is helpful, as is the study of spiritual

philosophies like Vedanta, or the learning of Sanskrit.




The individual should do more reading, studying, writing, and think¬

ing. Mathematical and philosophical studies are good, including taking

courses, seminars, or going to school. The individual should cultivate a

greater awareness of the world generally, and strive to increase powers of

communication, perhaps study a new language. Yet time for silence of

mind and relaxation in nature should always be preserved.


It should always be remembered that the highest quality of the

intellect is not in its ability to organize our cognition of the outer world

but that of the inner world. This involves not accepting the view of the

senses as the real world, but looking for the light of truth in the indwelling





Signs of a Weak Jupiter


When Jupiter energy is low, we suffer from lack of joy and enthusi¬

asm, weak will, and lack of faith. We feel narrow, contracted and devoid

of meaning. There will be pessimism, depression, anxiety, melancholy,

moodiness, and self-pity. We may lack compassion, friendliness or con¬

geniality. Often we may have material and financial difficulties. Our

creative energy will be low, if any. Children may be denied or may suffer,

as may the husband in the case of a woman.


Physically, there will be poor vitality, weak immune function, low fat

or body weight, along with usually poor liver and pancreas function, and

weak absorption. Often there will be chronic disease and poor functioning

of the nerves and glands. (It should be noted that these are similar to the



&m,cL€tL<ttlIg.clL < EJU-u£IlA.




2so The Astrology of the Seers


signs of too strong or malefic a Saturn influence, as these two planets

usually operate in opposition to each other.)


Astrological Factors


Jupiter is weak when in its fall (Capricorn); when as pec ted by

malefics (Saturn, Rahu, Ketu, and Mars); and when in difficult houses

(the Sixth, Eighth and TWelfth).


Jupiter is a generally benefic planet for Aries, Cancer, Leo, Scorpio,

Sagittarius, and Pisces Ascendants. For these signs, means of strengthen¬

ing Jupiter will aid in increasing its positive qualities of joy, creativity and

intelligence, even if they are not lacking in the nature.




The main gem for Jupiter is a yellow sapphire. It should be set in gold,

and worn on the index finger of the right hand. It should be at least two

carats in size.


Yellow topaz is a substitute of almost equal energy. Citrine is a weaker

one, and should be wom as a large ring (five carats), a pendant or strand.

Yellow zircon can also be used.


Such gems should be put on first on a Thursday, preferably when the

Moon is waxing, and when Jupiter is in its own sign, exalted or in a

friendly sign. It is best if Jupiter is conjunct with, or in an angle from the



When Not to Wear a Gem for Jupiter


Gems for Jupiter are generally safe and balanced, perhaps the most

of all stones, as Jupiter is the best benefic.


Astrological factors which may cause us not to use them are Jupiter

as lord of malefic houses (as for Taurus and Libra Ascendants), unless it

is exalted or in its own sign.




Jupiter energy is increased by the use of yellow, orange and gold —

clear, bright and transparent colors generally. Dark colors should be

avoided, as well as strong shades like red, blue, violet, or purple.




Jupiter energy is increased by tonic herbs like ashwagandha, bala,

licorice, ginseng, and astragalus, particularly as taken in milk decoctions,

with ghee (clarified butter), or as herbal jellies. Good foods for increasing

Jupiter energy are nuts like almonds, walnuts, cashews, and sesame seeds,

and oils like ghee, sesame and almond.



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Treatment Methods: Balancing Influences of the Planets








The name mantra for Jupiter is OM BRIHASPATAYE NAMAHA. The seed

mantra for Jupiter OM BRAHM (bruhm). Other mantras are good for Jupiter

like SHRIM (shreem), which increases prosperity generally. OM itself is

quite good, as it connects us with the expansive Divine energy.






Jupiter relates to Brihaspati, the priest of the Gods. He also relates to

Ganesh, the elephant-faced God, the first son of Shiva and Parvati.

Sometimes Ganesh mantras are used for Jupiter, like OM GAM

GANESHAYA NAMAHA. Jupiter is also the king of the Gods and the wielder

of the thunderbolt as Zeus, Thor or Indra.




Jupiter directs us to the spiritual life generally, and gives us the

propensity for a broad and integral path, combining knowledge, devotion,

practices and service, as in the path of Raja Yoga. Its basic impulse is

towards devotion (faith), but from that it develops knowledge. Jupiter is

more concerned with principle and value than form, but often loves

ceremonies and rituals. Jupiter gives enthusiasm, but it may be temporary,

if we do not fix it to a long term purpose.




Jupiter energy is increased by being more optimistic, having more

faith, being highly principled or religious, by performance of rituals, and

doing of good deeds. The individual should be more friendly, sociable,

and communicative, but according to higher principles. They should seek

to align themselves with the forces of good. They should attempt to do

more things and have faith in their will and purpose in life.




Signs of a Weak Venus


These are lack of beauty, charm and grace, lack of taste or refinement,

insensitivity, and lack of love or affection. The individual may be more

coarse, aggressive, unrefined or vulgar. They may have many difficulties

in their romantic life. For women, the feminine qualities may be low. For

men, relationship with women may be difficult, or the wife may suffer.

There will be difficulty expressing feelings.


Physically, there may be weakness of the kidneys and the reproduc¬

tive system, infertility, weakness of the bones, low energy, poor immune






252 The Astrology of the Seers


function, and chronic urinary tract infections, with some tendency towards



Astrological Factors


Venus is weak when in its fall (Virgo); when aspected by malefics

(the Sun, Mars, Saturn, Rahu, and Ketu); and when in difficult houses

(like the Sixth and Eighth).


Venus is a generally benefic planet for Taurus, Gemini, Virgo, Libra,

Capricorn, and Aquarius Ascendants, particularly for Capricorn and

Aquarius. For these, such remedial measures for Venus will increase her

higher powers like devotion, joy and creativity.




The main gem for Venus is a diamond. It should at least one carat in

size, set in gold or white gold, and worn on the middle finger of the left

or right hand.


Substitutes are clear zircon (at least three carats) or quartz crystal. The

latter is better used as pendants (at least five carats in size, preferably ten),

or in strands.


Such gems should put on first on a Friday, when the Moon is waxing,

preferably when Venus is exalted, in its own sign or friendly signs (like

those of Mercury and Saturn), and not too close to the Sun (more than ten

degrees away).


When Not to Wear a Gem for Venus


Gems for Venus are also relatively safe. However, they can increase

sexuality, attachment, and the powers the senses, if we are caught in the

lower aspect of Venus energy. Hence, we should strive towards the higher

Venus energy of devotion and surrender. We should not use gems for

Venus if we have a high sex drive, or a strong need for comfort and luxury

in life.


Astrological factors are Venus as a lord of malefic houses (as for

Sagittarius and Pisces Ascendants), or a strongly sensual Venus (Venus in

Fixed signs, or aspected by Mars, in houses like the Fifth, Seventh or





Venus likes all colors, particularly a rainbow-like affect. She prefers

pastels, light blues, and pinks. We should avoid dark and heavy colors,

and colors that are too bright or penetrating. We should use light, flowery,

variegated colors.



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Treatment Methods: Balancing Influences of the Planets








Venus likes all flowers and sweet fragrances: rose, saffron, jasmine,

lotus, lily, and iris. Other good herbs are tonics like shatavari, white

musali, amalaki, aloe gel, rehmannia, dang gui, and red raspberry.




The name mantra for Venus is OM SHUKRAYA NAMAHA. The seed

mantra is OM SHUM (with the “u” pronounced as in “put”). The general

mantra for the Goddess, SHRIM (shreem), is also good for her. Another

useful mantra is HRIM (hreem), the mantra of love, beauty, modesty, and

opening of the heart.




Venus is the beautiful, youthful and often erotic form of the Goddess

as Lakshmi, Lalita, TVipurasundari, Venus, Aphrodite, or Astarte. She

should be worshipped on a Friday with flowers, particularly by lakes,

streams or the sea.




Venus relates to Bhakti Yoga or the Yoga of devotion. It makes us

receptive to Divine love, joy and beauty, as we find in the stories of Radha

and Krishna or in Sufi love poetry. It inclines us to chanting, rituals, dance,

devotional singing and visualizations. Generally, we are inclined to

approach the Divine in the form of a particular figure, teacher or deity,

whom we love and serve. Venus also can give occult knowledge or

powers, like the ability to see visions, or to travel astrally, but can get us

caught in the glamour and illusion of the astral plane.




Venus energy is increased by adopting a more refined or sensitive

existence, by taking a more appreciative and affectionate mode in life; It

is important to be more creative or artistic, and to strive to improve our

expression in life, both with our speech and our hands. It is helpful to have

more beauty and color around oneself and in one’s environment. One

should increase one’s feminine attributes if one is a woman. If one is a

man, it helps to give more respect to the women in one’s life, particularly

as the beloved, or the muse on an intellectual plane.









The Astrology of the Seers





Signs of a Weak or Deranged Saturn


These are lack of calm, agitation, tremors, inability to handle stress,

insomnia, and ungroundedness. The individual will easily be intimidated

by strong people or by harsh circumstances, and be weak and vulnerable.

There will be a lack of practicality and a poor perception of reality. The

individual may suffer from the government, or organized institutions, and

have difficulty making money. There will be lack of consistency, and poor

endurance. The person will quit easily and have no long term drive or



Physically, there will be weakness of the bones and nerves, poor

vitality, weak longevity. There will be constipation, holding in of waste

materials, and possible decay of body tissues. Healing will be slow and

resistance to infectious diseases may not be good. In extreme cases,

diseases like epilepsy, paralysis or cancer are possible.


Astrological Indications


Saturn is weak when in its fall (Aries); when as pec ted by malefics

(the Sun, Mars, Rahu, and Ketu); and when in difficult houses (the Fifth,

Sixth, Eighth and TVelfth).


Saturn is a generally benefic planet for Taurus, Libra, Capricorn and

Aquarius Ascendants, particularly Taurus and Libra. For these, gems for

Saturn will increase better Saturnian qualities like objectivity, detach¬

ment, independence and authority, even when not weak in the chart.




The main gem for Saturn is a blue sapphire. It should be at least two

carats in size, set in gold, and worn on the middle finger of the right or

left hand.


Substitutes are lapis lazuli, malachite or amethyst, which should be

used in larger size (three to five carats) or as a pendant or strand.


Such gems should be put on first on a Saturday, when the Moon is

waxing, when Saturn is benefic and well-placed, preferably aspected by

Jupiter. It is often good to wear an additional gem with them for a friendly

benefic like Venus, Jupiter or Mercury.


When Not to Wear Gems for Saturn


Gems for Saturn should always be worn with care, as Saturn is a great

malefic. Often it is best to give them a trial run, even if all factors appear

good. They should not be used when there is too much darkness, selfish-



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Treatment Methods: Balancing Influences of the Planets 255


ness, inertia, possessiveness, coldness, or calculation in the nature —

when the individual is proud or manipulative.


Astrological factors are when Saturn is the lord of difficult houses (as

for Aries, Cancer, Leo, Scorpio, Sagittarius, and Pisces Ascendants), or

when it is conjunct or negatively as pec ting benefics (the Moon, Venus,

Jupiter, or Mercury).




Best to strengthen Saturn is dark blue. Brown, gray and black are

good, but in excess may strengthen the negative side of Saturn. Generally,

Saturn does not like too much color, and to strengthen it we should avoid

bright colors and too much of any color.




Good herbs for a weak Saturn are myrrh, frankincense, guggul,

ashwagandha, shilajit, haritaki, and comfrey root — herbs to strengthen

the bones and promote healing. The Ayurvedic formula IKphala is spe¬

cific for Saturn, as it cleanses all waste materials and also tonifies the

deeper tissues.


Good aromas for Saturn are sandalwood, frankincense, cedar and

juniper, much like the herbs.




The name mantra for Saturn is OM SHANAISCHARAYA NAMAHA. The

seed mantra for Saturn is OM SHAM (shum). The Vedic chant for peace —

OM SHANTISHANTI SHANTI — is a more extended version of this and is

also good.




Saturn relates to the deity of time as Shiva (Kala), or his consort .

(Kali). We can worship Shiva In his dark blue form and chant his name

OM NAMAHA SHTVAYA; or we can do a worship of Kali, via her mantra)

KLIM (Kleem). As a dark planet, Saturn’s worship often relates to the dark 1

or terrible forms of the Divine. Saturn is the grandfather spirit, and can \

sometimes be propitiated by the worship of our ancestors.




Saturn requites self-discipline, renunciation, surrender, detachment,

objectivity, and doing of good karma — the Yogas of knowledge and

service. It is more concerned with practice than with theory, and in his

higher form, is the silent sage. It requires inaction and letting go on our




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25(5 77ke Astrology of the Seers


Tb cleanse the influence of a negative Saturn, some form of karmic

expiation may be required like prayer, atonement, pilgrimages, or giving

of charity.




When Saturn is weak one needs to cultivate peace, calm, detachment,

and equanimity. There should be a strict routine in life, and the following

of an authority or tradition. Havel should be reduced, along with stimu¬

lation of the nerves and senses. Strong emotions should be avoided, as

well as situations of stress and strain.


Time should be spent in nature, and in positive and nurturing envi¬

ronments. Slowing down, quiet and retreat may be helpful.




Signs of a Weak or Deranged Rahu


These are hypersensitivity, agitation, fear, anxiety, hallucinations,

taking of drugs, impressionability, moodiness, strange fantasies and imag¬

inations, and cloudy perception. The individual may not know who they

really are, and may be taken over by almost any influence or suggestion,

however unrealistic. They are often unpopular, out of touch with the times,

and may have few friends. They may like to debase themselves or their

nerves in unwholesome pursuits. Generally, they tend to dissipate them¬



Physical factors are weak immune function, easy contraction of

contagious diseases, nervousness, tremors, insomnia, pallor, and nervous

indigestion. The connection with the physical body will be low, often with

loss of control of body functions. This may develop into nervous and

mental disorders.


Astrological Indications


Such are the location of Rahu in difficult houses (the Fifth, Sixth,

Eighth, or TWelfth); the planet ruling Rahu should also be weak, in its fall,

combust, or poorly as pec ted; aspects to Rahu of malefics (Saturn, Sun and

Mars) can contribute.


When Rahu is in strong houses like the Tenth and its lord is benefic

and strong, it can be good to wear gems for Rahu to increase its positive

powers like the capacity to influence society in a benefic way.




The main gem for Rahu is a hessonite garnet (Gomedha). There are

two main varieties; one cinnamon in color, the other golden.



ttxlxrlxFTL I-G-ClL




Treatment Methods: Balancing Influences of the Planets 257


Other golden grossularite garnets can be used as substitutes. They

should be at least three carats in size, set in gold or silver, and worn on

the middle finger of the right or left hand. (Sometimes they are recom¬

mended to be worn on the finger of the planet that rules Rahu). Darker

red or opaque garnets should usually not be used, as these increase the

negative (eclipse-causing) power of Rahu.


Such gems should be put on first when the Moon is waxing, on a

Saturday, or the day of the planet which rules it in the chart. Rahu should

be in favorable signs or those favorable to the planet which rules it.


When Not to Wear a Gem for Rahu


Gems for Rahu are relatively safe (except the darker ones). Rahu is

the predominant influence in the materialistic age (the force of Maya),

and hence the brighter gems for it help remove its darkening affect upon

  1. When Rahu is in THnes or Quadrants, and placing strong malefic

aspects, it may be better not to use them, unless the planet ruling Rahu is

benefic and not ruling malefic houses.




Colors for Rahu are much like those for Jupiter — bright, yellow, and

gold, but also those for the Sun — red and orange and transparent. These

serve to counter the negative effect of Rahu to cause eclipses and increase

its positive effect to transmit energies.




Rahu is a very subtle force and cannot be dealt with on a simple outer

level. Aromas for clearing the psychic air can be helpful, like camphor,

baybeny, sage, eucalyptus, or wintergreen, as can calming fragrances like

sandalwood, lotus and frankincense. Calamus is the best herb for Rahu.




The name mantra for Rahu is OM RAHAVE NAMAHA. The seed mantra

is OM RAM (pronounced rahm). The mantra for Shiva, HUM (hoom), is

also good as it destroys illusions and clears our psyche field of negative

influences and suggestions.




The best deity for Rahu is Durga, the Goddess as the demon slayer.

Her mantra is DUM (doom); also useful is the avatar Rama, the Divine

hero. Durga is the Goddess form that clears our mind of illusions and

negativity; Rama is the form of the Goddess who similarly destroys the

demons of the subconscious (lower astral). ‘Whenever Rahu’s influence



The Astrology ofi the Seers


U High we need to take refuge in the Divine, whatever form is closest to

our heart.


Yoga ‘ *


, People with a weak Rahu should avoid Yogas that open up to the astral


i plane, including the use of visualization, hypnosis and modem high tech

Yogas (using tapes and videos). Devotion, surrender to the Divine, or

Bhakti Yoga is best, as Rahu’s influence makes discernment and medita¬

tion difficult Some form of psychic clearing, expiation, or exorcism in

extreme cases, may be helpful.


There should be an alliance with a clear tradition and

discipline, the avoidance of wishful thinking, the seeking of experiences,

or the developing of occult powers.




When Rahu is weak, one should avoid exposure to powerful sensa¬

tions, mass media influences, high tech, drugs, too much sex, excess

talking, and too much imagination. Everything artificial should be

avoided from junk food to artificial environments. Peace, quiet and rest

should be cultivated and opening up to Jupiterian type influences (love,

faith and compassion). We need a protective and nurturing environment




Signs of a Weak or Deranged Ketu


These are a lack of insight, poor discrimination, lack of confidence,

self-doubt, and inability to concentrate. Perception will be poor, or overly

acute, and the vision may be weak. There may be self-destructive tenden¬

cies, and the individual may be prone to violence or injury as under Mars,

but more so of a collective nature (Ketu when weak makes us susceptible

to being hurt in wars or mass calamities). They may feel constricted,

contracted and lacking in freedom. They may be attached to the past or to

lost causes. ‘ : –


Physically, there may be weak digestion, poor circulation, ulcers,

anemia, chronic bleeding disorders, muscular problems, or nervous sys¬

tem disorders, with possibly difficult or mysterious diseases like cancer

or paralysis., as under Rahu.


Astrological Factors


Such are when the planet which rules the sign that Ketu is in is weak;

when Ketu is in difficult houses (like the Third, Sixth or Eighth); or when

it is as peeled by malefics (like Saturn and Mars).



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Treatment Methods: Balancing Influences of the Planets 259


When Ketu is strong, when it is with a benefic planet in its own sign

or exalted, or when it is in the TWelfth house and not aspected by malefics,

gems for Ketu can be worn to increase its higher qualities of knowledge,

insight and concentration.


Gems ‘


The gem for Ketu is a cat’s eye (chrysoberyl family). It should be at

least three carats in size and is preferably set in gold. It should be worn

on the middle finger of the right hand generally, though again, like Rahu,

it may be worn on the finger of the hand of the planet which rules it in the

chart. >


Quartz cat’s eye can be used as a substitute. They should be put on

first on a Saturday, or on the day of the planet which rules Ketu, when the

Moon is waxing. Ketu should be in favorable signs or those favorable to

the planet which rules it


When Not to Wear a Gem for Ketu


These are when we may suffer from bleeding (acute type), high fever,

headaches, infections, ulcers, and pain in the eyes (generally high Pitta).


Astrological factors are when Ketu is in conjunction with planets

(unless they are exalted or in their own signs), or when its ruler also rules

malefic houses like the Sixth and Eleventh.




Colors for increasing Ketu are like those of the Sun — bright, fiery,

penetrating, transparent, red, orange, and yellow. Opaque or whitish

tinged colors should be avoided, as well as all dark or cloudy colors.




Ketu, like Rahu, is subtle. Herbs to increase perception like sage,

calamus, bayberry, wild ginger, and juniper may be useful.


Penetrating aromatic oils like camphor, cedar, myrrh and frankin¬

cense can be good. Afflictions of a strong Ketu, however, require cooling

nervines like gotu kola, bhringaraj, skullcap, and passion flower.




The name mantra for Ketu is OM NAMAHA KETAVE. The seed mantra

is OM KEM (pronounced like “came”).




Ketu relates to Rudra, the terrible form of Shiva as the God of death

and transformation. He resembles Pluto, the Greco-Roman God of the






.2 60 . • *’ The Astrology of the Seers


dead The worship of the terrible forms of the Divine can help overcome

the negative influence of Ketu. Ketu also relates to Brahma, the God of

Knowledge, once we have seen through his lower terror (our fear of





Ketu is increased by the Yoga of knowledge, the capacity for self-in¬

quiry, much as under the Sun. It causes us to seek to transcend time and

the senses. Meditation on death is also helpful for developing the higher

Yogic powers of Ketu.






The individual should have more confidence in their thoughts and

perceptions. Spiritual and occult studies can be helpful, and learning to

control and direct the power of insight. It is often good to study astrology.

It is best to follow a teacher or tradition, however. At least there should

be some discipline in the life; yet developing the will and energy along

with compassion and freedom.



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Devotional worship and meditation can also be used for balancing the

planetary influences in the chart, or for just attuning ourselves with the

cosmos. Such practices involve mantras, symbols, rituals, visualizations,

and meditations. We outline some of these practices below.




– Each planet has its representative deity and its specific form. Each

deity has a certain color, number of arms and types of implements, a

certain face or appearance, and a particular vehicle (the animal it rides,

signifying its underlying power).


All the planetary deities are regarded as male. This is because all the

signs and constellations are regarded as female. The planets are the forces

(male) which work in the fields of the signs (female). The planetary deities

also have their ruling deities (adhidevata) and their overrulers

(pratyadhidevata). These may be male or female according to the nature

of the planets. The standard scheme is as follows.









The Sun


Agnl, God of Fire


Shiva, The Great God


The Moon


Apas, Water Goddess


Parvati, The Great Goddess




Bhumi, Earth Goddess


Skanda, War God




Vishnu, The Maintainer


Narayana, another form of Vishnu




Indra, King of the Gods


Brahma, The Creator




Indranl, Queen of the Gods


Indra, King of the Gods




Yama, God of Death






Durga, Goddess of Power


Sarpa, The Serpent God,






Chitragupta, God of Karma


Brahma, God of Knowledge



SUN Seven-Headed Horse






MERCURY Lion (with an elephant’s trunk)


JUPITER Elephant



If-t-cLcrLcrTi Ic.aZ < EJfujjtJ±A.








The Astrology of the Seers









KBTU Serpent




The Sun


Standing on a lotus, with the lustre of a red lotus, who has two arms,

with a lotus in his hand, the creator of the day, the teacher of the world,

whose vehicle is a horse with seven heads, with a ruby crest jewel on his

head, making the gesture that gives boons, may the Divine Sun ever grant

us his grace.


The Moon


Clothed in white, white in lustre, whose ornaments are white, who has

two arms, with a lotus in his hand, whose soul is immortal, who is a yogi,

whose vehicle is a deer, with a pearl crest jewel on his head, making the

gesture that gives boons, may the Divine Moon ever grant us his grace.




Dressed in red, with a red body, who has four arms, the son of the

Earth, whose vehicle is a ram, who carries a trident, spear and mace in

his hands, with a coral crest jewel on his head, making the gesture that

gives boons, may Divine Mars ever grant us his grace.




Dressed in green, with a green body, who has four arms, the incar¬

nation of Vishnu, who is a yogi, whose vehicle is a lion with an elephant’s

trunk, who carries a sword, shield and book in his hands, the son of the

Moon, with an emerald crest jewel on his head making the gesture that

gives boons, may Divine Mercury ever grant us his grace.




Dressed in yellow, withayellow body, who has four arms, the teacher

of the Gods, peaceful in nature, whose vehicle is an elephant, who carries

a rosary, a water pot and a staff in his hands, with a yellow sapphire crest

jewel on his head making the gesture that gives boons, may Divine Jupiter

ever grant us his grace.



See Illustrations p. 9.



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Worship and Meditation on the Planets








Clothed in white, white in lustre, who has four arms, the teacher of

the demons, whose nature is peaceful, whose vehicle is a white horse, who

carries a rosary, waterpot and staff in his hands, with a diamond crest

jewel on his head, making the gesture that gives boons, may Divine Venus

ever grant us his grace.




Dressed in blue, dark blue in color, who has four arms, the son of the

Sun, who appears fearful, whose nature is peaceful, whose vehicle is an

ox, who moves slow, who carries a trident, bow and mace in his hands,

with a blue sapphire crest jewel on his head, making the gesture that gives

boons, may Divine Saturn ever grant us his grace.




Dressed in black, black in color, who has four arms, who is fearful to

behold, a head without a body, whose body is a serpent, whose vehicle is

a lion, who carries a sword trident and discus in his hands, with a

hessonite crest jewel on his head making the gesture that gives boons,

may Divine Rahu ever grant us his grace.




Dressed in grey, of the color of smoke, who has two arms, whose head

is cut off, who has a serpent’s head, whose vehicle is a serpent, who carries

a mace in his hand with a cat’s eye crest jewel on his head making the

gesture that gives boons, may Divine Ketu ever grant us his grace.




Each planet corresponds to a particular form of grain or legume:









White Rice




Red Dhal




Mung Beans




Chick Peas




Lima Beans




Sesame Seeds




Black Gram




Horsegram (Kulattha)



These grains are used for the worship of the planets. Each planet can

be represented by a small bowl of them, which can be placed on an altar.

They correspond to the qualities of the planets. Generally, they are good

foods to take when their respective planet is weak.



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264 The Astrology of the Seers


We can also use less expensive gems as clusters or uncut stones to use

in the worship of the planets. These are the Sun — garnet, the Moon —

cloudy quartz crystal. Mars — camelian, Mercury — green tourmaline,

Jupiter — citrine, Venus — clear quartz crystal, Saturn — amethyst,

Rahu — golden garnet, and Ketu — quartz cat’s eye. These gems can be

placed on altars and used for worshipping the planets.




These are an arrow for Mercury, a five pointed star for Venus, a

crescent Moon for the moon, a square for Jupiter, an eight pointed star for

the Sun, an upward pointing triangle for Mars, a flag for Ketu, a bow for

Saturn, and a magnet for Rahu. These symbols can also be used in the

worship of the planets.




The Sun relates to the east, Venus to the southeast. Mars to the south,

Rahu to the southwest, Saturn to the west, the Moon to the northwest,

Mercury to the north, and Jupiter to the northeast.


When making the planets into symbols or yantras, or when placing

them in a pattern on an altar, their directions are: the Sun — center, the

Moon — southeast, Mars — south. Mercury — northeast, Jupiter —

north, Venus — east, Saturn — west, Rahu — southwest, and Ketu —





Just as each planet has a mantra, a special sound energy, so too it

possesses a yantra or special energy pattern. The yantra is the visible form,

the energy body, of the mantra, and of the planet to which it corresponds.


TVo general types of yantras exist: First are numerical yantras,

wherein numbers are inscribed; second are geometric mantras based on a

certain geometrical designs.


The most common geometrical yantra is that for the Sun, the Surya

yantra, used for the cover of this book. The most common planetary

yantras are the numerical types. They are all based on a certain sequence.


Numerical Yantras


The numerical yantras develop from the same numerical sequence.

They relate specifically to the magic square of the number five. This is a

mathematical design with the number five in the center. Whichever way

we add the numbers, horizontally, vertically or diagonally, its total equals

the same number, fifteen. The number for each respective planet occurs



ttxlxrlxFTL I-G-ClL







Worship and Meditation on the Planets


in the upper center, starting with the Sun as the number one. The solar

yantra shows the basic form of this pattern.


Solar Yantra






















This yantra shows the manifestation of solar energy. Five is the root

number of manifestation. We have five elements, five sense organs, and

five limbs (two arms, two legs and head). Hence, this is not just a

mathematical curiosity but reflects cosmic law. The number 15 shows the

manifestation of solar energy. The total of all the numbers is 45, 9×5,

which shows the full development of the fivefold force.


This same numerical sequence, called the Writing from the Lo River

or the Book ofLo, is the basis for the I Ching, which is the basis of Chinese

astrology. We see, therefdre, that these numbers contain the key to oriental




Lunar Yantra




This is the lunar yantra based on the number two. As one is increased

to two for this yantra, so are all the other numbers increased by one. Now

everything adds up to 18, which is the number that completes the lunar

manifestation. The total of all the numbers in the lunar yantra is 54.



Mars Yantra






















This is the yantra for Mars based on the number three. The rtumbers

add up to 21 for each column, or 63 for the total.



57 1 HjdxrLa^aXcjaJ- W?lujLIl£.







The Astrology of the Seers





Mercury Yantra





‘ 4

















This yantra for Mercury is based on the number four. The numbers

add up to 24 for each column, and 72 for the total.


Jupiter Yantra





















  • ■’ ‘ . . ” ‘ .f


This yantra for Jupiter is based on the number five. The numbers add

up to 27 for each column, and 81 for the total.


Venus Yantra






















This is the yantra for Venus based on the number six. Each column

equals 30, and the total equals 90.


Saturn Yantra






















This is the yantra for Saturn based on the number seven. Each column

equals 33, and the total equals 99. )



£7 } HjtLtHjtrajjcjfLL < EJiw4JlA.








Worship and Meditation on the Planets 267


Rahu Yantra






















This is the yantra for Rahu based on the number eight Each column

equals 36, and the total equals 108.


. – • i


Ketu Yantra






















This is the yantra for Ketu based on the number nine. Each column

equals 39, and the total equals 117. ‘ ‘


* * *


These planetary yantras are available inscribed in copper, which is

the most common way to use them. We can also write them ourselves to j

benefit from their power. Special yantras inscribed with mantras or names I

of the planets exist for many planets. Common is a triangular yantra with >

the names of the planet Mars. Special yantras exist for Saturn made out |

of five metals and inscribed with the names of Saturn.


Yantra and Mantra


A simple yantra for the planets can be made with the solar yantra and f

the bija (seed) mantras for each planet. . .}






















For the pronunciation all the “a” vowels should be pronounced with

a short a-vowel sound qs in our word “the.” The “u” vowels are also short

as in our word “put” The “e” vowel is like our long a-vowel as in “came.”



£7 } HjtLtrLtrajjcjfMl. < EJhjjjLIlA.

















268 The Astrology of the Seers


Other Yantras for the Planets


Yantras for the deities corresponding to the planets can be used for

balancing planetary influences as well. Some typical ones are as follows:





Surya Yantra, Gayatri Yantra, Vishnu Yantra




Sri Yantra, Lakshmi Yantra




Mangala Yantra




Vishnu Yantra




Ganesh Yantra




Sri Yantra, Lakshmi Yantra




Sri Shani Yantra




Kali Yantra, Durga Yantra.




Mahamrityunjaya Yantra.



’ The Sri Yantra is the best for all general purposes. Yantras should be

used along with mantras and meditation on their deities.


Use of Yantras


?, Copper yantras can be used for purifying water (copper is the best

substance for this purpose), or for energizing medicines. They can be used

1 |as energy sources placed on altars, meditation seats, meditation, or

treatment rooms, or in other important places. Small yantras can be worn

like gemstones in pendants or rings.


/ Yantras for planets should be frequently energized with the appropri-

  • ‘ ate mantras for the planets. They should be cleared and empowered

periodically like gemstones.


Silver or gold yantras have more power. Copper is the most com-

! monly used substance and is not too expensive. Those on steel, silk, or

the bark of wood of sacred trees (like sandalwood) have less power.

Copper tends to tarnish and has to be cleaned periodically. Chemical

copper cleaners may be toxic, and so should be removed completely

before using the yantras to purify water, or using yantra purified water to

make or take medicines.


Yantras may be written on paper or inscribed on mote durable

substances. However, it is important to meditate upon the meaning of the

numbers and designs.


Yantras are less expensive than gemstones. They can be as effective

as gems, if used with mantras, and possess no side-effects. However, they

can be hard to procure or difficult to makef^



£7 ‘MxjxrlxralcjqJ. < EJiial£IlA.















Dressed in black, black in color, who

has four arms, who is fearful to behold, a

head without a body, whose body is a

serpent, whose vehicle is a lion, who car¬

ries a sword, trident and discus in his

hands, with a hessonite crest jewel on his

head, making the gesture that gives boons,

may Divine Rahu ever grant us his grace. ”













The following charts demonstrate major principles in astrological

interpretation. We should examine them carefully to see how the factors

presented in the book apply on a practical level. We cannot learn astrology

theoretically; we must examine as many charts as we can. While the rules

of astrology do work, they do not do so in a rigid or mechanical way. To

see both their relevance and the fluidity of their application, we must look

to actual charts. The real art in astrology is to find those factors which are

predominant, which outweigh the others and thereby determine the over¬

all affect of the chart.


We cannot, owing to lack of space, go into these charts in all respects.

They are mainly well-knqwn and famous people or those of some noto¬

riety. They are rather dramatic charts, and we do not always find charts

to be so clear and easy to read. I have included a number of charts of

spiritual teachers, to show the factors astrologically that may be helpful

for the development of higher consciousness. I have also shown some

charts of rather evil individuals, to demonstrate the opposite poles of

human nature. The charts of a number of political and intellectual leaders

are included, but I have avoided the usual focus on the charts of entertain¬



Both the basic Birth (Rashi) and harmonic ninth (Navamsha) Charts

are presented, but not the House (Bhava) Chart. In fact, a lot of important

planetary positions presented in them, like Angular house location, would

not be found in the Bhava Chart. In addition, the Major planetary periods

(Maha Dashas) are given.


To understand these charts, please examine the major aspects between

the planets that occur in them according to the rules of Vedic astrology.

Note the houses that the planets rule in each chart, and their meaning as

house lords; go back to the pages in the book that present these, if

necessary. Consider dispositorship as well, as planets project the influ¬

ences of the planets which are located in their signs. Observe how

frequently planets will be found in their own signs, exalted, or debilitated,

and prominent in angles according to the Vedic house and sign system.


The harmonic ninth charts vary somewhat according to the

Ayanamsha used, as do the planetary periods; hence, there may be some






2 72 77te Astrology of the Seers


minor differences between the positions found here and those given in

other books on Vedic astrology. We often read the self-indicator

(Atmakaraka or planet with the highest number of degrees in any partic¬

ular sign), or the Moon, in the harmonic ninth, as birth times are not often

accurate enough to guarantee the correctness of the Ascendant in this

subtle chart.


CHART NO. 1 — Political and Religious Leader w
























d 1

























Harmonic Ninth

















10-02-1869 07:33 A M. L.M.T





21°N44′ 069°E33′,


Ayanamsha 20° 3;









10° 55′ Libra



i.Maha Dasha






18° 23’Virgo









29° 38’Cancer









. 27° 51’Libra









13° 13′ Libra









29° 37′ Aries r









25° 54′ Libra

























13° 38’Cancer


13° 38’Capricorn

01° 06′ Cancer r

18° 05′ Taurus r


17° 17’ Taurus r









Died 1948



Gandhi represents the social and political impact of a strong and

idealistic Libra Ascendant, seeking to reform the world according to

spiritual values. There are many strong Angular planets, affording power

of action. Yet in addition to these, balancing their outgoing nature, austere

Saturn in the Second house gives renunciation, and control of the diet and



£7 1 HjdxrUj^aXcjqJ-




































Example Charts






senses — factors ruled by the Second. The Sun in hard-working Virgo, in

the Twelfth house of loss, makes for a self-abnegating and virtuous nature.


The Moon in the Tenth house of career, with Rahu on the Midheaven,

gives the capacity to influence the masses; note that Rahu and the Moon

are not too close, so the Moon is not darkened by it. The Rahu Major

period brought Gandhi into public prominence. Jupiter in the Seventh

house gives a benefic nature in relationship and communication, and

brings reformist zeal, as it is lord of the Third and Sixth (houses of energy).


Note how the influences of Mercury, Venus and Jupiter overcome and

transform that of Mars, and turn it into a benefic force. Libra Ascendants

love the truth when Mercury, Venus and Jupiter combine their influences.

Gandhi typified this love of truth with his Satyagraha (“those who hold

to truth”) movement.


The positions from the Moon are also strong, with Jupiter in the Tenth

from the Moon, as the lord of the Ninth or religious sign from it. The Libra

planets are located Fourth from the Moon and show an idealistic mind.


The Moon, as the self or soul-indicator (Atmakaraka), is located in

-Pisces in the harmonic ninth, in an angle from Jupiter which is in its own

sign in Sagittarius. This shows a very Sattvic and devoted nature, a

Moon-Jupiter soul.


CHART NO. 2 — Political Leader
















































Harmonic Ninth













04-20-1889 06:30 P.M. L.M.T.

48°N15′ 013°E03′, Ayanamsha 20° 52′



zi ttxLerlxra. IcxlL



















The Astrology of the Seers





IMaha Pasha Begin


j Venus





















Died 1945







05° 52′ Libra




09“ 57’Aries




15“ 47′ Sagittarius




25“ 32’Aries




04“ 49′ Aries




17“ 24′ Sagittarius




25“ 51’Aries r (




22“ 36′ Cancer




25“ 13′ Gemini




25“ 13′ Sagittarius




28“ 38’Virgo r




09“ 59’Taurus




13° 49’ ‘Buirus



Hitler’s chart demonstrates some important astrological points: It

shows the power of Libra Ascendant to influence the masses, to gain

political power according to a fanaticism and idealism — the lower and

dark side of Libra. It is not a self-proclaimed dark force that wreaks havoc

in the world, but a self-righteous and egoistic idealism. Hitler appealed to

much of the idealism of the human mind, but in a perverted way with his

idea of the super-race, and his distorted use of the Hindu spiritual term

Aryan and its symbol, the Swastika.


His chart vety strongly shows Ruchaka Yoga, the Mahapurusha or

great person yoga of Mars, with Mars in its own sign and in an angle from

the Ascendant. Mars aspects both the Ascendant and its lord, Venus. Mars

is the dispositor of Venus and also defeats it in a planetary war (being

located before it in the same degree). Mars thus confers upon the Libra

field of action a violent, martial nature and Pitta (fiery) type psycho-phys¬

ical constitution.


The Sun, exalted in the Seventh house of partnership, gives leadership

ability and adds to the fire power of Mars. It is at its maximum degree of

exaltation, making for a great general. The Sun and Mars dominate

Mercury and Venus, making these planets also aggressive. Note how this

compares with Gandhi’s chart, where Mercury and Venus are stronger,

and bring out the higher side of Libra energy. The Seventh house domi¬

nated by Mars, though good for political and military power, is not good

for relationship, and shows a very controlling and manipulative person

who can have no real friends.


The strength of Mars, and Saturn at the highest point in the chart, give

a Tamasic (dark) nature. Both aspect Venus, the lord of the Ascendant,

and dominate the chart. Saturn in the Tenth confers Raja Yoga (gives great

power and prestige), as it is the natural planet to do so for Libra Ascendant.



57 ‘MxlxrlxrnlcjaJ.





Example Charts 275


Yet Saturn by itself in the Tenth, even for Libra, raises people up for a

time, only to bring them down.


Ketu, along with Jupiter in its own sign Sagittarius in the Third house,

boosts ups Jupiter and the house, as combining with its lord. (Ketu always

tends to raise up the power of planets with which it is associated with in

their own signs). The martial power and prowess, which Vedic astrology

associates with the Third house, comes out in this combination. The lord

of the Tenth house (the Moon) is not thought to do well in the Third house,

a house of impulse. It is said to cause rash action leading to one’s downfall

in life.


Mars and Ketu dominate the harmonic ninth chart along with the

self-indicator (Atmakaraka) Venus, which is located with them in the

harmonic ninth subdivision of Scorpio — another martial and wrathful .

sign. This further shows Hitler’s vindictive nature on an inner level.


Hitler’s whole rise and fall occurred within the Major period of Rahu

(the north node of the Moon), the planet of illusion and worldly power.


As usual, it caused him to seek expansion until it brought about his

collapse — as Rahu causes our energies to push themselves until we

overextend ourselves. The Jupiter Minor pferiod brought him into power

in Germany in 1933. He started World War II under the Minor period of

Ketu in 1939. The collapse of Germany occurred during the Minor period

of the Moon in 1945. Rahu’s perverted energy eventually warped his

strong power of military judgement. It caused him to spread his military

resources too thin by his invasion of Russia, and by bringing America into

the war.


A typical difference between Tlopical and Sidereal placements of

planets in signs comes out in this chart. In the Tlopical chart. Hitler has

Mars in its detriment in Taurus, and Jupiter is in its fall in Capricorn —

poor sign placements. These are read by Tlopical astrologers to show his

evil and materialistic nature. In the Vedic system, planetary Yogas are

evident; planets in their own sign, or exalted, and at an angle from the

Ascendant — good sign placements. The Vedic idea is that a strong Mars

would be necessary to give martial and political power, not a weak one.


A strong Jupiter would also be helpful. Hitler’s evil or Tamasic nature is

read by the strength of Mars and Saturn as dominating the chart, not by

these planets being weak or poorly placed. If they were weak, he could

not have been as successful as he was.





HLcLerlxru. mjcjclL






The Astrology of the Seers



CHART NO. 3 — Spiritual Teacher


















Harmonic Ninth












01-05-1893 08:38 P.M. L.M.T.

26°N47′ 083°E23′, Ayanatnsha 20° 54′





















































08° 45’Leo




24° 40′ Sagittarius




04° 43′ Leo




14° 46′ Pisces




02° 23′ Sagittarius




25° 19- Pisces




26° 12′ Scorpio








13° 21′ Aries




13° 21′ Libra




19° 08’Libra




18° 05′ Taurus r




17° 17′ Iannis r





Maha Dasha Bcein



























Died 1952



This is a chart of a great yogi, one of the first to bring the teachings

of Yoga to the West. While it is difficult to read enlightenment or liberation

from a chart, if we examine the charts of spiritual and enlightened

individuals, we find strong indications of spirituality.


As Yogananda was a monk, there are strong signs of renunciation.

The Moon in the First house, as lord of the TVelfth house of loss and

negation, shows the capacity for a noble self-negation. It is also exalted

in the ninth harmonic. Saturn is in the Second house, one of its best

placements for renunciation, as it detaches us not only from wealth and

work (Second house), but by its aspect on the third sign from it, also from

home and emotions (Fourth house). In Yogananda’s chart, it additionally

aspects Venus, the planet of sexuality, located in the Fourth house. Saturn



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Example Charts 277


in Virgo, a discriminating sign, is particularly good for giving self-control

and asceticism.


Jupiter, the religious planet, is the final dispositor in the chart. It is in

the profound and occult Eighth house in its own sign, giving high

intelligence and probing insight. It dominates Mars and gives thereby a

strong will for spiritual work. The Sun, the lord of the Ascendant, is in

the benefic Fifth house and in the religious sign Sagittarius, showing good

religious karma from past lives and a spiritual temperament.


Venus, as the self-indicator (Atmakaraka), is well-placed in the har¬

monic ninth in Aquarius, another mystical sign, along with Jupiter. This

shows Yogananda’s basically devotional nature. Rahu (the significator of

foreigners), located in the Ninth house in the birth chart, brought him

before the public and caused him to reside and teach in a foreign land.


Mars, the ruler of the Fourth house or house of the mother from both

the Ascendant and the Moon, is located in the Eighth house of death.

Saturn also aspects Mars and the Fourth house, along with Venus located

in it. Hence, Yogananda lost his mother at an early age, in the Venus Major

period, Mars Minor period.


CHART NO. 4 — Spiritual Teacher /
































Harmonic Ninth
















A sc






02-18-1836 Near Dawn L.M.T

22°N55′ 087°E58’, Ayanamsha 20° 03’





























( *7^LcLa~L(ra.L€Lti.L














The Astrology of the Seers





IMihi Dasha Begin



















Died 1886



– —■


j »iu i



















2 *H| ^











This is obviously a highly spiritual chart. Aquarius itself is often a

very spiritual Ascendant, giving strong faith, power of worship, and

surrender. Here it contains both the Sun and Moon — a triple Aquarius

in Vedic astrology. Hence, planetary factors affect all three Ascendants

(the Ascendant, Sun and Moon). The lord of all three Ascendants, Saturn,

is exalted in Libra, the Ninth house of religion, thus bringing both Divine

grace and spiritual discipline to all of them.


Jupiter in the Fifth house of intelligence, and in an air sign Gemini,

gives high intelligence and good religious karma. Mars, exalted in the

Twelfth house of negation, gives the power of spiritual work, service and

renunciation. Venus, exalted in the Second house of livelihood, as it is the

dispositor of separative Saturn and Rahu, gives detachment and religious

devotion. It does not give a seeking of wealth and comfort (lower Venus

values), but a love of chanting and doing rituals to the deities (the higher

Venus values).


Ramakrishna’s chart is dominated by planets in air signs and shows

the soul’s capacity to move beyond this world. Particularly important is

Jupiter’s aspects (from its position in the Fifth house) to Saturn in the

Ninth, and to the Ascendant, which counters the lower side of Saturnian

energy. However, this also caused him to neglect his body and gave him

a shorter life than was otherwise indicated.


Aquarius is also strong in the harmonic ninth. It contains Jupiter,

Saturn, Mercury and Rahu, showing the religious bent of the mind on an

inner level. Aquarius as a sign of Saturn, a dark sign, relates to Kali, the

dark or black form of the Divine Mother worshipped by Ramakrishna.

His self-indicator (Atmakaraka) is Mars, and in the harmonic ninth Mars

is in Leo, the sign of the soul. This gave him the insight that allowed him

to penetrate through his devotional images to the truth of the Divine Self

behind them.



57 ^HxLxrLxrajjCjaJ.












Example Charts






CHART NO. 5 — Scientist
































Harmonic Ninth

















03-14-1879 11:30 A.M. L.M.T

48°N30′ 010°EOO\ Ayanamsha 20° 42′




























nMaha Dasha Bevin































Died 1955







21° 02′ Gemini




02° 48’Pisces




23“ 50’Scorpio








12° 27’Pisces




06° 47′ Aquarius I




26° 17′ Pisces




13° 29’Pisces




10° 47′ Capricorn




10° 47’Cancer




10° 34’Leo r




17° 09’Aries






Einstein’s chart naturally demonstrates a strong intellectual capacity,

which we would, expect from this great genius of science. Gemini itself

is an intellectual Ascendant and most of the planets are in Mutable signs,

giving flexibility and curiosity of the mind. Most notably Mercury, the

ruler of the Ascendant, has its debility cancelled, as it is both in an angle

from the Ascendant (in the Tenth) and with an exalted Venus in Pisces. In

this position, Mercury gives profound intelligence and functions even

better than if it were exalted. It allows Einstein to probe into the deeper

levels of the mind wherein the intellect opens up to the higher cosmic




£7 1 HjdxrUj^j-CjgJ-






























The Astrology of the Seers


Venus is within a degree of maximum exaltation, and as ruler of the

Fifth house of creative intelligence, gives a love of knowledge. His four

planets in the Tenth house of career also make him very famous, a world

renowned figure, or legend in his own time. The exchange of signs (mutual

reception) between Saturn and Jupiter, as the lords of the Ninth and Tenth

houses, aids in giving him recognition and the respect of world leaders.


Mars, exalted in the Eighth house of profound insight in an Earth sign,

gives scientific and mathematical ability, and inventiveness (factors ruled

by the Eighth in Vedic astrology). Its association with Rahu adds to its

strength and influence. Jupiter in Aquarius, in the Ninth house of religion,

gives a humanitarian disposition and a concern for social causes, which

Einstein was well known for. Jupiter is also strong in the harmonic ninth

in its own sign, with Venus, his self-indicator (Atmakaraka), the Moon,

and Mars in humanitarian Aquarius.


The Moon also has its fall cancelled, owing to the exaltation of Mars

(the ruler of Scorpio, the sign in which the Moon is located) in Capricorn.

The Moon thus gives profound intelligence and a strong capacity for

service. It also benefits from being in an angle from Jupiter. Ketu gives

additional insight by aspecting not only the Second house of intellect and

its lord (the Moon), but also aspecting Mercury and the planets in the Tenth




CHART NO. 6 — Founder of Modern Psychoanalysis






|oW ; *






1 _



































Harmonic Ninth


















05-06-1856 06:30 P.M. L.M.T

49°N38′ 018°E09′, Ayanamsha 20° 2$



£7 } HjtLtHjtrajjcjfLL < EJiw4JlA.
















Example Charts






(planetary periods



Maha Dasha

































Died 1939








17° 09’Libra




25° 58′ Aries




24° 10′ Taurus




13° 01’Virgo r




07° 25′ Taurus




09° 13′ Pisces




05° 50’Aries




07° 11’Gemini




03° 07’Aries




03° 07′ Libra




00° 11′ Taurus




29° 27′ Aquarius




14° 03’Aries



Let us see how Vedic psychology looks at the founder of modem

psychoanalysis. We notice a strong idealistic Libra Ascendant bent on

changing the world by the introduction of new ideas. Ketu rising gives an

introversion of the mind and sharp perception. The Seventh house of

relationship and sexuality is very strong, with an exalted Sun, Venus and

Rahu, showing a dominating personality focused on these domains. The

close conjunction of Venus with Rahu, the indicator of the unconscious,

gives a sensitivity towards the sexual responses of the collective mind.

The exalted Sun gives insight and illumination of these regions.


The Seventh house is also aspected by its lord Mars (by its aspect on

the eighth sign from it). Mars in the TVelfth house gives Kuja Dosha, and

along with strong planets in the Seventh house, shows difficulty in

marriage and extramarital affairs. Mars in the Twelfth, the secret house,

indicates probing, sometimes in a harsh or shocking way, into the uncon¬

scious, here of the Victorian or puritanical sign Virgo. Jupiter in the Sixth

house of health and in Pisces, a sign of mental sensitivity, shows his

service work in the domain of mental health.


The Moon, exalted along with Mercury in the Eighth, a house of sex

as well as mystery, also gives a strong involvement and ongoing preoc¬

cupation with the unconscious. Note that from the Moon sign, his Aries

planets are located in the Twelfth house of what is hidden, the uncon¬



In the harmonic ninth, the Sun, as the self-indicator (Atmakaraka), is

located in Scorpio, a sexual sign, opposite Venus in its own sign of Taurus,

showing again the fixation of the mind upon sex. On a spiritual level,

Freud was blocked by his analysis of the outer Venus energy and was

unable to understand the deeper levels of the psyche, though he often

touched upon them. Saturn in the Ninth house gave him a skeptical and

materialistic bent of mind that further held him down. Behind the sexual
















The Astrology of the Seers



desite is the natural bliss of consciousness wrongly externalized. This

bliss, not sex, is the primary creative force.


CHART NO. 7 — Poet































































Harmonic Ninth























01-22-1788 02:00 PM. L.M.T

51°N31‘ OOO’WOe’, Ayanamsha 19° 20′







14° 46′ Gemini







05“ 49’Cancer




22“ 36′ Gemini r




29° 26′ Sagittarius




27° 45′ ‘Diunis r




06“ 07′ Aquarius




08“ 37′ Aquarius




04“ 52′ Sagittarius




04“ 52’ Gemini ‘




08° 33′ Cancer r




01“ 40’Libra r




25“ 56′ Capricorn





Maha Dasha

















Died 1824



We mentioned, in our discussion on house lords, how Mars becomes

a dangerous planet for Gemini Ascendant, and can cause injury or disease,

from its rulership of two houses of violence — the Sixth and the Eleventh

— as well as from its basic violent nature. Here Mars is in the Ascendant

and aspects Mercury, the lord of the Ascendant (by its seventh or oppo¬

sition aspect). Ketu, the south lunar node, who is like Mars, participates

in these aspects. From the Ascendant, Mars also aspects the Eighth house

of longevity, wherein the Sun, another fiery planet, is located. If we add











































Example Charts 283


up these fiery and violent influences, the result is that Lord Byron was

killed in battle in Greece, by a wound to the head, at the young age of

thirty-six. It occurred in the middle of the planetary period of Ketu, known

to make us susceptible to death in battle or other collective catastrophes

when malefically placed, as it is in this chart.


An impulsive and idealistic Gemini nature contributed to this action

(which is often the cause of the accidents and injuries that Gemini gets

more than any other Ascendant). A rash and expressive nature is indicated,

placing itself dramatically in the line of fire. This spirit was strong in the

Romantic era when Byron lived, and which he epitomized.


As for poetic skills, there are a number of indications. Gemini itself

is favorable as an intellectual sign. The Moon is full, in its own sign

Cancer, in the Second house of speech, giving good powers of expression.

Mercury is strongly placed in the Seventh, giving a good capacity to

communicate to the other. Saturn and Venus are strong in the Ninth, giving

high idealism and a humanitarian nature — Saturn being in its own sign

of Aquarius and Venus ruling the Fifth house of creative intelligence. The

Sun in the Eighth gives a profound but troubled character. Mercury is the

self-indicator (Atmakaraka) and has an exchange with Jupiter in the

harmonic ninth chart, further energizing the mind.



CHART NO. 8 — Novelist




















































Harmonic Ninth














t 12-26-1891 12:30 RM. L.M.T


40°N38’073°W56′, Ayanamsha 20° 53’



£7 ‘HxixrlxrajjcjtLL




















The Astrology of the Seers








02“ 04’Aries




13“ 49′ Sagittarius








20″ 48’Libra




18“ 56’Sag. r




21“ 43′ Aquarius




08“ 16′ Capricorn




09“ 05’Virgo




03° 17′ Tiums

03“ 17′ Scorpio

14“ 17′ Libra

16“ 02′ Bmrus r

16“ 29′ Taurius r




Maha Dasha _ Begin
































Died 1982



This is a good example of a headstrong Aries Ascendant, with a

Cardinal and Rajasic nature — the more mental side of Mars energy.

Henry Miller was an independent and revolutionary writer, showing the

driving and leading force of Aries. He was perhaps the only American

who could hold his own with the great European artists and writers of his

age. He has a somewhat undeserved reputation as a writer of pornography,

owing to the harsh language he often used, but was in fact a bit of a mystic

and studied many spiritual and Yogic teachings.


His Moon-Mars conjunction, in the social sign Libra in the Seventh

house, shows his many wives and relationships. His Kuja Dosha is very

strong, and some women react against his writings as too male oriented.

Mars aspects the Second, the house of speech, and its lord (Venus), which

would be expected for someone with a sharp mind and biting sarcasm.

Rahu in the Second house magnifies this. His Venus, ruler of the Second

house of speech, located in the Tenth house of fame in Capricorn, shows

his focus on the earthy and sexual part of life in his writings and his

recognition for it. His Sun-Mercury conjunction in philosophical

Sagittarius in the Ninth house of dharma, reveals his deeper nature, and

his Jupiter in Aquarius shows his broader humanitarianism. Saturn in the

Sixth in Virgo gave him self-discipline in writing.


In the harmonic ninth, the Moon, as the self-indicator (Atmakaraka),

is also located in Aries with Mars and Jupiter, reinforcing his self-focused

and expressive Aries Ascendant. Aries people often love to talk about



His Mercury Major period brought out his best writings, after much

suffering and poverty during the period of Saturn. It was not until the

period of Venus and its Tenth house influence, however, that he really

gained the recognition he deserved.



ttxlxrlxFTL Ic.aZ











Example Charts



2 85



CHART NO. 9 — Avatar
































This is a the chart of a great emperor and general, yet avatar and yogi,

Lord Rama, the seventh incarnation of Vishnu, who is said to have lived

in the Tfeta Yuga (c. 4000 B.C.). His story is told in the famous epic, the



Obviously, it is an exceptional chart with five exalted planets — four

in angles, the other in the Ninth, the best THne — both from the Ascendant

and the Moon. The chart shows a very Cardinal, or strong willed nature,

that can accomplish whatever goal it seeks. It shows the Divine will in

incarnation. Mars and Jupiter (rulers of the Ninth and Tenth), in mutual

aspect give a strong Raja Yoga. Malefic Sun, Mars and Saturn dominate

the angles and could produce a cruel disposition, but they are balanced by

the aspect of Jupiter. They still led Rama into a great war. Mars in the

Seventh house caused a separation from his wife, Sita. The aspects of

Saturn and Rahu on the Tenth house caused a temporary loss of his

kingdom. Venus exalted in the Ninth gives a strong devotional nature.

Ketu in the Twelfth gave him liberation.


The combinations for wealth are very strong also. The lord of the

Eleventh house of gains (Venus) is exalted in the Ninth. The lord of the

Ninth house of fortune (Jupiter) is exalted in the First. The lord of the

Second house of income (the Sun) is exalted in the Tenth house of success.

The lord of the Fifth house of prosperity (Mars) is exalted in the Seventh.

Mercury, as lord of the Twelfth house of loss, located in the Eleventh

house of income, shows hi? charitable nature behind this.


Some consider this to be an imaginary chart, but it certainly agrees

with the life and character of Rama. Rama was called Ramachandra, Rama

of the Moon, as the lunar nature of this chart indicates.








286 Th e Astrology of the Seers


CHART NO. 10 — Spiritual Teacher



























Harmonic Ninth





















12-30-1879 01:15 A.M. I..M.T




































9 .









09°N55′ 078^10′, Ayanamsha 20° 43′



Snatal positions




■ i


1 Ascendant


03° 59′ Libra








17° 05′ Sagittarius










29° 56’Gemini










23° 27’Aries








| Mercury


24° 36’Scorpio










17° 58′ Aquarius








| Venus


01° 58′ Scorpio








n Saturn


18° 32′ Pisces




Died 1950





25° 23′ Sagittarius








25° 23′ Gemini






| Uranus


18° lO’LeoR








18° 39′ Aries r






1 Pluto


05° 00’Taurus r






Ramana N


laharshi is perhaps the most famous en


lightened sage c



modem India, a great jnani or master of spiritual knowledge. He had a

spontaneous realization at the age of seventeen, while meditating upon

death. Jupiter, the indicator of spirituality, is strong in the Fifth, the house

of intelligence and past karma, in the spiritual sign Aquarius, and it aspects

both the Ascendant and the Moon. Jupiter is in the Ninth, the religious

house, from the Moon. The Moon is strong, a day after full, in sensitive

Gemini and in the Ninth house from the Ascendant. As the lord of the

Tenth house of recognition, the Moon gives fame, and popularity as a



The Sun is in the Third, a house of discipline, and in Sagittarius, the

religious sign of Jupiter. The lunar nodes give the luminaries powers of



ttxlxrlxFTL I-G-ClL
























Example Charts 287


higher consciousness; Rahu elevating the Sun, and Ketu deepening the

Moon. This combination of the Sun and Moon with Rahu and Ketu, in

Mutable signs and Cadent houses, shows self-knowledge and the illumi¬

nation of the mind. It shows much time spent in meditation and seclusion.


Mars aspects the Ascendant and the Second hpuse, giving a high and

piercing intelligence. Saturn in the Sixth house of service gives asceticism

and renunciation. Mars is particularly strong, being at an angle from the

Ascendant and in its own sign (giving Ruchaka Yoga). It is also in its own

sign in the harmonic ninth chart. Yet it was the ascetic side of the Mars

influence, not the military side that came out for Ramana. This is owing

to the strength of Jupiter and the Ninth house. Ramana was considered to

be an incarnation of Skanda or Murugan, the God of the planet Mars, who

on an inner level represents knowledge and asceticism.


The Moon is the self-indicator (Atmakaraka). It is well-placed in

Gemini (vargottama) in the harmonic ninth chart, in which it is in an angle

from benefic Jupiter in Pisces, with Mercury, the lord of the Moon, in the

ninth sign (Aquarius) from it.


CHART NO. 11 — Spiritual Teacher i













1 _





Harmonic Ninth



M • H













08-15-1872 05:00 A.M. L.M.T

22°N36′ 088 o E24\ Ayanamsha 20° 36′















































288 77te Astrology of the Seers








] Ascendant


22° 44′ Cancer



Maha Dasha






Of 47’Leo









06″ 59’ Sagittarius









06° 51’ Cancer









24° 59′ Leo









23*03′ Cancer









09“ 59’Leo









24* 58’Sag. r









18* 06′ Taurus




Died 1950




18“ 06′ Scorpio







12“ 12’Cancer







05“ 38′ Aries r







00“ 12′ Thurus






Sri Aurobindo was a major figure in the Indian independence move¬

ment before Gandhi, but renounced politics to become a great yogi. Mars

and Jupiter rising in Cancer are a strong political combination and

potential Raja Yoga (Jupiter as the lord of the Ninth and Mars as lord of

the Tenth). Mars has cancellation of debility in two ways (being in the

Ascendant and with an exalted Jupiter). Yet this political and world-

changing orientation Aurobindo applied to his Yoga. He became a revo¬

lutionary in that field, striving to bring a stronger Divine grace into human

life — into the physical body itself. Ketu’s aspect on the Ascendant was

important for giving him the capacity to reverse himself in life.


The Sun, Mercury and Venus, in the Second house in Leo, is a good

combination for poetry. Sri Aurobindo was a great poet, linguist and

philologist, a prolific writer. These planets are also in the Ninth, or

spiritual house, from the Moon, showing the spiritual and philosophical

nature of his writings. Saturn combined with the Moon gives detachment

and spirituality in Sagittarius, a sign of Jupiter, and gives work and service

(Karma Yoga) the Sixth, a house of service. It also helps make him a great



Both Jupiter and the Moon, the lords of the First and Ninth houses,

are in mutual reception, creating an overall spiritual and religious nature.

With all this Cancer influence, not surprisingly Aurobindo was a great

devotee of the Divine Mother.


He died at the end of Jupiter’s period, perhaps under the influence of

malefic Saturn, whose period was about to begin.



^M.cLcrl^l^a.L < EJiw4JlA.




Example Charts






CHART NO. 12 — Mass Murderer




















■ 1












Harmonic Ninth




















11-24-1946 10:35 EM. E.S.T































44°N29′ 073°W12′, Ayanamsha 21° 43′







03° 20′ Leo




10° 33′ Scorpio




25° 58′ Scorpio




21° 39′ Scorpio




02° 46′ Scorpio r








28° 55’Libra r




17° 09’Cancer r




20° 23′ Taurus S




20° 23′ Scorpio |




28° 49′ ’Burus r




18° 30’Virgo




21°41’Cancer r




Ms ha Dasha _ Begin



i] Mercury








| Venus






01-13-1979 s







Died 1989



As we have seen a number of spiritual charts that show the illumina¬

tion of the mind, let us examine a typical chart that shows the darkening

of the mind and the forces of evil and ignorance. This is the chart of a

mass murderer of young women, Theodore Bundy. The chart is saturated

with violence and sex, and shows the darkest part of the Scorpio influence.


Five planets are in troubled Scorpio. Most noticeable is the debilitated

Moon, malefic as it is just past new. Before it in Scorpio there is a

conjunction of the three fiery planets; Mars, Ketu and the Sim. Finally,

we have Mercury, which by its Mutable nature takes on and magnifies the

influence of Mars. The Fourth house, the Moon, Mercury, and the lord of

the Fourth house (Mars) are all severely afflicted, showing a deranged

mind and emotional nature. The Moon brings with it the influence of


























290 The Astrology of the Seers


Saturn and Pluto, which it rules in Cancer. The Sun, as the lord of the

Ascendant, is also strongly malefically influenced. Here we see Mars

energy at its worst, a mind saturated with violence.


Jupiter and Venus are at the end of Libra in a cross sign conjunction

with the planets in Scorpio. Such a close grouping of planets, particularly

with strongly disposed malefics, is not regarded as good. The planetary

rays get all confused and murky (particularly in Scorpio). The benefic

conjunction of Venus and Jupiter in Libra allowed him to appear like a

nice person and to attract women, as does the generally warm and

expressive Leo Ascendant. Yet in the Third, a martial house, Jupiter and

Venus are an impulsive combination, and kept him preoccupied with sex.

Saturn, in the Twelfth house of loss, shows his negative fate and time spent

in prison. Such a person displays a very dark but hidden character, and

can appear outwardly friendly, helpful and affectionate. They thrive on

the drama and the polarity generated by this deception. It was no doubt

that inflated ego, the need for drama (Leo), and the love of deception

(Scorpio) which motivated him. Quite often behind attempts to get

attention from others is the ego’s need for power and drama, which can

become violence, when the darkness and ignorance behind it comes out

into the open.


Bundy was executed on January 24,1989. This was during the Moon

Major period, Jupiter Minor period, shortly before the commencement of

the Saturn Minor period. Jupiter is lord of the Eighth House of death. It

is in the TWelfth House, or house of endings, from the Moon.



CHART NO. 13 — Musician










































































Harmonic Ninth










01-27-1756 08:00 P.M. L.M.T

47°N48′ 013°E0r, Ayanamsha 18° 51’



£7 ^HxtxrlxralcjaJ.



















Example Charts







1 Ascendant


22° 22’Leo ?




18° 32′ Capricorn |




28° 52′ Scorpio




11° 29′ Gemini r




19° 17′ Capricorn |




29° 40’Virgo




10° 28’Aquarius




13° 08’Capricorn




24° 00’Leo




24° 00’ Aquarius




24° 12′ Aquarius




20° 38’Cancer r




28° 47′ Scorpio




Maha Dasha_ Begin

















07-08-1784 ’







Died 1791



At first sight, we see a rather weak chart here, particularly in terms of

health and psychology. The Sun, as lord of the Ascendant, is very weak.

It is in the Sixth house of disease, along with malefic Saturn and combust

Mercury, and aspected by malefic Mars. The Moon is in debility in

Scorpio, in isolation, and hemmed in by malefic aspects. Such a Moon

gives a troubled mind, and a propensity for alcoholism, or delusions. It is

also in a close conjunction with Pluto (suggesting Mozart might have been

poisoned). Not surprisingly, Mozart died during the first year of the Moon

Major period.


Rahu, on the Ascendant in Leo, magnifies but disturbs his personality.

The many planets in the Sixth house make him compelled to be a servant

of others. Saturn is the final dispositor of all the planets in the chart and

creates a sense of hardship in life. We also see the influence of stem Saturn

on Mozart’s musical sense; the classical style of order and harmony.


Jupiter is the self-indicator (Atmakaraka). Being in the same sign in

both the Birth and ninth harmonic Charts (vargottama), it is mainly

responsible for his musical genius, as Jupiter is the planet of music in the

Vedic system. Jupiter is in the Second, a house of self-expression and in

Virgo, a sign of order, structure and purity. His last and greatest symphony

was perhaps not coincidentally called “Jupiter.” Jupiter in the Second

house raised him up to fame in youth, the period marked by that house.

The Ketu and Venus periods of youth were favorable to him in terms of



Many indications of strong intellectual powers exist: Mars, the math¬

ematical planet, aspects the Second house of intelligence and its lord from

both the Ascendant and the Moon (Mercury), giving a strong mathemat¬

ical-musical bent to the mind and a powerful memory. It also aspects the

Fifth house of creative intelligence and its lord (Jupiter). Mozart could




















292 The Astrology of the Seers


compose music in his head, including whole symphonies. This aspect of

Mars on the Second also shows his famous crude speech.


Mars in the Eleventh house, as lord of the Ninth, and Jupiter in the

Second, as lord of the Fifth, give him potential good income and recog¬

nition.’ However, the planets in the Sixth caused him to overwork and



The harmonic ninth chart is strong, much better than the Ascendant,

with an exalted Mars in the Fifth and Mercury in its own sign in the Tenth

from the self-indicator (Atmakaraka) Jupiter in Virgo.


CHART NO. 14 — General and Emperor / , t.

















































Harmonic Ninth





















08-15-1769 11:30 A.M. L.M.T

41° N55′ 008°E40′, Ayanamsha 19° 03 ‘






liiASii a « Vi 1A } M iTSHlI











03° 44′ Leo









10“ IT Capricorn









23“ 01’Leo









17“ 09-Cancer









25“ 58′ Libra









18“01′ Gemini




Died 1821




06“ 51’Cancer







01“ 45′ Sagittarius







01° 45’ Gemini







22“ 19’Aries







19° 30’Leo







24“ 23’Sag. r






We can use Vedic astrology for chart rectification. The exact time of

Napoleon s birth is not known. By the laws of Vedic astrology he would

have to be Libra Ascendant, because this Ascendant on that day shows



£7 ^HxtxrlxralcjaJ.






























Example Charts



2 93



the potential to create an emperor. It demonstrates several Raja Yogas,

planetary combinations that can create kings. We can be less certain of

the exact time of birth, but it is probably close to noon, as that brings these

Yogas strongly into play.


For Libra Ascendant (according to the standard rules), Saturn is the

main planet that can create Raja Yoga, as it rules both a Thine and Quadrant

(the Fourth and Fifth houses). In this chart, it is located in the Tenth house,

giving it great power. The Moon, as lord of the Tenth house, can also create

Raja Yoga for Libra Ascendant. Both Saturn and the Moon are in mutual

reception, thus creating even greater power. This is stronger than if each

planet was in its own sign, as the mutual aspect is reinforcing. To this is

added Mercury, the lord of the Ninth house, the other great benefic and

Raja Yoga planet for Libra. It adds strength to Saturn and prevents the

quick fall that would occur, if Saturn were alone in the Tenth. This makes

for three strong Raja Yoga combinations and in the strongest angles of the

chart. The natural Raja Yoga of Saturn, along with that created by full

aspects between the lords of the Ninth and Tenth (Mercury and the Moon),

combine. It would be difficult to imagine a stronger such combination for

political power.


Jupiter in the Ascendant gives an aggressive and expansive nature as

lord of the Third and Sixth, two houses of power. The Sun and Mars, in

Leo and the Eleventh house of gains, show a dominating personality,

power of leadership, generalship, and the capacity to win kingdoms.

Venus, as lord of the Ascendant, is well-placed in the Ninth house, giving

luck and fortune.


We see a charismatic leader, possessed of a great idealism, who can

influence the masses. It is true he fell from power after a time. This was

mainly from the rash influence of Jupiter (who incidentally also stands

for the British in his chart, as it is the ruler of the Sixth house of enemies).

We note in his planetary periods that Rahu raised him to power, whereas

Jupiter caused his downfall. His downfall was mainly his own doing.

Astrologically, he had a fall coming, but more in the period of Saturn. His

impulsive and unnecessary invasion of Russia overextended his resources.

It was a product of the egoism that began in 1804, when he proclaimed

himself emperor. Still, we see in his chart an idealistic and noble person,

quite unlike the negative Mars-Satum combination in Hitler’s chart.



^7#if/<rZcra.Zc.a/ < EJfujjtJ±A r




2 94 The Astrology of the Seers


CHART NO. 15 — Occultist











































































Harmonic Ninth




















08-12-1831 02:17 A.M. L.M.T

48°N27′ 035°E01′, Ayanamsha 19° 59′



Inatal positions




29“ 32′ Gemin ‘




28“ 30’Cancer




19“ 32′ Virgo



















01“ 54’Leo




01° 54′ Aquarius




22“ 14′ Cap. r




02“ 52’Cap. r




20“ 28’Pisces r


= _ == – = ^__






























Died 1891



H.P. Blavatsky was a great occultist and prolific author. Most of the

modem Western occult movement has its origin in her work and through

such followers of her’s as Annie Besant, Rudolf Steiner and Alice Bailey.

The impact of her work was strongly felt in her own lifetime in Europe,

America and India. 1


The chart shows a strong Mercury influence. The Ascendant and

Moon, in both the Birth and harmonic ninth Charts, are in signs of

Mercury. Gemini, the most communicative and intellectual of the signs,

is rising.


The Moon, with benefic Venus in the Fourth house of the mind, gives

a very creative, sensitive, and spiritual mind, and the capacity to write

many books. Note that Venus is both lord of the spiritual Ninth house from



^M.cLcrl^l^a.L tfiLUjtivA.






























Example Charts






the Moon and lord of the Fifth house of creative intelligence from the

Ascendant. The debility of Venus in Virgo is cancelled by angularity from

both the Ascendant and the Moon, and it functions thereby better than

exalted. Such a strong Venus dominates the chart and gives Blavatsky

broad intellectual powers, occult perception, knowledge of the subtle

worlds, as well as a compassion — the deeper side of Venus energy.


Mercury has powerful conjunctions in both the Birth and ninth

harmonic Charts, being exalted in the latter. In the Birth Chart, it is with

Saturn, the lord of the Ninth house of dharma. Ketu in the Ninth house

gives insight and perception on a deep level. Her strong planets in the

Third house give her much curiosity, a powerful will, a critical mind, and

a strong vital energy. The Sun in the Second also gives strong powers of

speech and communication.


Jupiter is doubly the significator of relationship for Gemini women,

naturally indicating the husband, and also representing him as lord of the

Seventh house. Her Jupiter is poorly placed in the difficult Eighth house,

and in its fall in Capricorn, showing the corrupt, materialistic background

of the upper class Russian men she had to deal with. Blavatsky had two

very short and difficult marriages.


We see no obvious Yogas in this chart. Yet we must consider the

cancelled debility of Venus to in effect give the Mahapurusha yoga for

that planet, as if it were exalted. As often with canceled debility, the planet

works on a more inward and subtle level.


CHART NO. 16 — Occultist, Social Reformer V

























































Harmonic Ninth






<? ‘











10-01-1847 05:30 P.M. L.M.T

51°N30’ 000°W05′, Ayanamsha 20° 14′




















296 The Astrology of the Seers



IInatal positions







1 Ascendant


15″ 08’Pisces



Maha Dasha






17” 40’Virgo









22” 38’Gemini









24° 57′ Aries r









26” 25’Virgo









28” 10* Gemini









20” 48’Virgo r



















17° 15′ Aquarius r

19”31′ Virgo



26” 18′ Pisces r


07“ 43′ Aquarius r

05” 59′ Aries r










Annie Besant was not only an important figure in the Theosophical

Movement, she was also one of the most important figures in the Indian

independence movement. She first gave Gandhi the title of Mahatma. In

addition, she was the spiritual mother of the great teacher, J. Krishnamurti.


Her chart is highly energetic and communicative, with predominantly

Angular planets in Mutable signs. The Moon conjuncts Jupiter, the lord

of the Ascendant, and gives much compassion, and a strong sense of

humanity, located in the communicative sign Gemini and the Fourth house

of the mind. Spiritual Jupiter is in the same sign in the harmonic ninth

(vargottama) and Birth Chart, and is her self-indicator (Atmakaraka). She

did tremendous work for expanding grace and knowledge in the world,

yet enjoyed her life in the process.


The Seventh house is very strong with the Sun, Rahu, Mercury and

Venus, and she had many relationships and affairs. She was very attrac¬

tive, charming and communicative. Venus has its debility canceled by its

association with exalted Mercury, and by its angularity from both the

Ascendant and Moon. Mercury becomes most prominent, giving Bhadra

Yoga (its Mahapurusha Yoga, being exalted at an angle from both Ascen¬

dant and Moon). It gives strength of speech and writing, augmented

further by Mars in the Second house of speech in its own sign Aries, which

adds the power of logic. This gave her great talent and genius in the mind,

but the capacity to express and work with it in the sphere of social action.

Besant was constantly active, moving, travelling, writing and talking.


The position of Saturn, in its own sign in the TWelfth house of loss,

aided in giving her detachment and the capacity of self-sacrifice necessary

to direct her mind to more spiritual issues. Ketu, the planet of doubt and

insight rising, aided in this internalization of her energies. Otherwise, she

could have just been a prominent society lady or artist.



57 ^HxLxrLxrajjCjaJ.


















Example Charts






CHART NO. 17 — Healer






















































Harmonic Ninth

























07-08-1926 10:15 P.M. L.S.T.



47°N23′ 008°E32′, Ayanamsha 21° 25′



[natal positions





05° 33′ Aquarius




24° 31’Gemini




12° 13′ Gemini




24° 28′ Pisces




20° 48’Cancer




04° 58′ Aquarius r




20“ 20′ Tiurus




28° 12′ Libra r




24° 54′ Gemini




24° 54′ Sagittarius




08° 04′ Pisces r






01° 44′ Leo


22° 55’ Gemini






pit.. .






























Elisabeth Kiibler-Ross was the first of triplets. Usually the child bom

first in multiple births has better strength, and gains more of the force of

the planets in the chart. An unusual birth is indicated by several factors:

The Moon, the significator of birth, is waning and near new, and under

the primarily malefic influences of the Sun, Rahu, Pluto, and Mars. The

Sun conjuncts Rahu to within a degree, which divides up the life-energy

or Pranic force. An eclipse of the Sun occurred the day after her birth. The

force of Rahu, and its influence on Sun, Moon, and the Ascendant lord

(Saturn), is the main factor behind the multiple birth.


This chart shows a very airy nature. The Ascendant, Sun and Moon

are all in air signs, with a predominance of Mutable qualities in the chart.
































298 The Astrology of the Seers


The soul thereby is very sensitive, seeks to ascend and is not that

connected with its physical vehicle. There is much compassion with

Jupiter rising in Aquarius, and the lord of the Ascendant (Saturn) exalted

in Libra in the Ninth house of religion. Venus, in its own sign in Taurus

and in an angle (the Fourth house), gives the planetary yoga for it

(Malavya Yoga), providing additional sensitivity. Hence, this is the chart

of a healer, one who can enter into psychic rapport with her patients. It

could even be the chart of a medium.


Mars, in the Second house and a sensitive sign Pisces, gives good

intelligence and intuition. Mercury, in the Sixth house of service and

compassionate Cancer, shows a mind dedicated to service.


Rahu’s usual negative influence is balanced by the aspect of Jupiter

and the exaltation of Saturn. Here Rahu serves to give an openness of the

astral nature, whereby a deep level of communion and understanding can

exist. The individual is not tied to the physical body or the senses. Rahu

is also the significator of the after-death state in Vedic astrology. The work

of Kubler-Ross has been primarily with the terminally ill and Rahu shows

their grip upon her through the Sun and Moon.


CHART NO. 18 — Actress






ESS*’ 4 !






























































I’Jfl I











‘r 1 – ^ – ■
















04-24-1934 03:57 P.M. E.S.T

37°N33′ 077°W27′, Ayanamsha 21° 32′



fFn-dcrLmic-CLL < EJHjidJ±A.































Here we have a typical chart of an actress. Virgo, a Mutable and Earth

sign, good for acting and playing roles, is rising. There is an exchange

between the lords of the Ascendant and the Seventh houses, with Jupiter

in Virgo and Mercury in Pisces. Mercury also has its debility canceled by

its angularity. This exchange between the planets representing the self

(First house) and the other (Seventh house) in Mutable signs gives the

capacity to portray different characters. It makes the person a chameleon

who can assume almost any appearance relative to her environment and

casting. The self can easily take on the role of the other; yet this is done

with skill and intention. It also gives the capacity for many relationships,

and a highly communicative and social nature.


The Eighth house is strong with an exalted Sun, and Mars in its own

sign, Aries. This gives a strong will and sexual energy. Along with the

Leo Moon it makes her psycho-physical nature rather fiery (Pitta). In the

TVvelfth house, her Moon shows a dramatic, deep, but often hidden

emotional nature. The planetary positions from the Moon are also strong

with Saturn and Venus in the Seventh house from it, giving additional

power and prominence in relationship and social communication.


Her Rahu period, in progress from 1974-1992, has brought about her

interest in the occult and spiritual aspects of life. Rahu in the Fifth house

(past life karma), and in Capricorn (an earth sign), suggests a karma of

influencing the public about these things, yet possible illusion and entan¬

glement in the process. Her Jupiter period, which starts in 1992, may bring

more clarity into her spiritual life, but there is the danger she may project

herself as a spiritual teacher — a role she can play, but one she may not

be entirely entitled to, or ready for.


Her self-indicator (Atmakaraka) is artistic Venus, strong in its own

sign in the Taurus harmonic ninth chart. Her chart also demonstrates that

Venus is an exceptional planet, in that it often does well in the Twelfth or

Sixth houses.




























The Astrology of the Seers



CHART NO. 19 — Scientist























































Harmonic Ninth
















11-07-1867 08:44 P.M. L.M.T

52°N13′ 021°E00′, Ayanamsha 20° 32′





Maha Dasha _ Begin


Jupiter 11-07-1867


Saturn 02-15-1871


Mercury 02-15-1890


Ketu 02-15-1907


Venus 02-15-1914


Sun 02-15-1934





who, along with her husband Pierre,

discovered radioactivity. Vedic astrology places much emphasis on the

Fifth house forjudging intelligence. Here the Fifth house is quite promi¬

nent. It is in Scorpio, a sign of profound research, boosted up by Mars,

lord of the sign, who is also himself a research and technology oriented

planet. Mercury, the ruler of the intellect, is in the Fifth, along with Venus,

the ruler of the Fourth house of the mind (which also brings to bear also

the illumining power of the Sun through being its dispositor).


A special rule in Vedic astrology is that the placement of the lord of

the Eighth in the Fifth gives good intelligence and research capacity.

Saturn, lord of the Eighth (Aquarius), has such a position in this chart. It

carries with it the influence of benefic Jupiter, which it rules, and as lord

of the Seventh brings the influence of the husband to bear on the research






05° 12′ Cancer




24° 25′ Libra




00° 36’Pisces




09° 21′ Scorpio




16° 17′ Scorpio




07° 30′ Aquarius




05° 30’Scorpio




04° 47’Scorpio




20° 25′ Leo




20° 25′ Aquarius




22° 10’ Gemini r




22° 17′ Pisces r




24° 33′ Aries r








































Example Charts


also. Her strong Fifth house brought knowledge and recognition. Jupiter,

in the Eighth house with insightful Ketu, adds to the capacity for research

and invention. The Pisces Moon in the Ninth gives additional mental and

intuitive powers.


Such a powerful placement of planets in Scorpio gives not only a

profound but hidden, and sometimes deceptive mind. She must have been

very attached to and protective of her knowledge. It is likely that she knew

more about the side-effects of radioactivity than she indicated, and

struggled to keep them hidden out of this sense of attachment. Radioac¬

tivity itself appears as a Scorpionic force.


Most of her discoveries and the gaining of fame came during

Mercury’s Major period — its Mutable nature functioned like Mars (the

Raja Yoga planet for Cancer Ascendant), through its conjunction with it.



CHART N0.20 — Cult Figure





„ ,1..




05-13-1931 10:00 P.MC.S.X

40°N03′ 084°W56′, Ayanamsha 21° 29′




^7#it/<rZtra.Zc.a/ < EJhjj^J±A.















































302 The Astrology of the Seers


This chart demonstrates many key points in astrology. Jim Jones was

a disturbed religious-political leader, who brought himself and his follow¬

ers to a mass collective suicide in Guyana in November of 1978.


His chart shows how Rahu can be a very disturbing planet. Note the

position of the Moon. It is in Pisces, a sensitive or Mutable sign and

waning, and in the Fourth house which represents the mind. It is within

one degree of Rahu. In the Vedic system, its only major planetary aspect

is from dark Saturn. It is also the depositor of a fallen Mars in the Eighth

house of death. In addition, it is in conjunction with erratic Uranus. Such

factors show an overly reactive and defensive mind, and the use of drugs.

The darkness, paranoia, and self-destructiveness of the mind are thus

evident — the potential for such extreme delusion that it could offer

hundreds in a ritual suicide. How can one say that Rahu is functioning

like Jupiter here, as Western astrology would have it? The Sun, Moon,

Rahu, Saturn conjunction in the harmonic ninth shows a similar negative

mental state in that chart.


Mars, as might be expected in a chart like this, is in its fall in Cancer

— close to its point of maximum debility — in the Eighth house of death.

Its only aspects ate by dark Saturn and Rahu. It thereby shows an early

and violent death.


The strong Jupiter, lord of the Ascendant, in the Seventh house and

Gemini, gave him a capacity to influence others — the status of a preacher

and politician. Jupiter is hemmed in between malefic Sun and Mars, which

adds to his paranoia. His Fifth house is also good, with benefic Mercury

and Venus, giving him intelligence and the capacity to advise others.

Hence, we see a misplaced idealism and self-righteousness, which is

typical behind destructive action. No doubt his Jupiter, Mercury and

Venus energy confused many, who then got caught in his Moon-Rahu



His death occurred a little more than three years into the Moon major

period. His paranoia and megalomania must have increased rapidly during

this time, along with his taking of drugs. The Moon Major, Rahu Minor

period lasted from Sept. 1976 to March of 1978. At this time he relocated

to Guyana. Probably he lost all sanity during this period. The Jupiter

Minor period began at this time combining the influence of the lord of the

Eighth, the house of death, with the lord of the Ascendant, the house of




^M.cLcrl^l^a.L < EJiui4JlA.




Example Charts 303


CHART NO. 21 — Philosopher
















Harmonic Ninth



























10-15-1844 10:00 A M. L.M.T.

51°N15′ 012°E08′, Ayanatnsha 20° 11′























































09 ° 03′ Scorpio



Maha Dasha





01“ 56′ Libra









18° 52′ Scorpio









07“ 45’Virgo









13“ 58’Virgo









05“ 51′ Pisces r









16“ 11’Leo




Died 1900




10“ 35′ Capricorn







16“ 49′ Scorpio







16“ 49′ Taurus







13“ 18′ Pisces R







00“ 46’ Aquarius r







02“ 43’Aries r






This is another example of a Moon-Rahu conjunction in a chart that

led to insanity. Nietzsche was a brilliant intellectual and philosopher, who

went insane at the age of 44.


The Moon is in its fall in the Ascendant in Scorpio, along with Rahu.

The Moon’s fall is mitigated, not only by being in the Ascendant, but by

being the lord of the benefic Ninth house and aspected by Jupiter from

the Fifth; but Rahu’s darkening influence still had its negative effect. The

Moon is the self-indicator (Atmakaraka) and is also with Rahu in the

harmonic ninth chart


The weak Sun, in its fall in Libra in the Twelfth house of loss, shows

his solitary and reclusive nature, and contributed greatly to his mental























304 The Astrology of the Seers


imbalance. The position of the Moon would not have been enough to do

this. The aspect of Saturn to the Sun weakens it further. The ego is thus

weak, and Nietzsche compensated for this by his will-to-power oriented

philosophy. His mental health deteriorated quickly during the Major

period of the Sun.


High intellect is indicated by a strong Jupiter in its own sign, in the

Fifth house of creative intelligence, aspected by Mercury, which is only

one degree from its exaltation point in Virgo, and conjunct Mars in the

Eleventh. The aspect of Mars on the Second and lord of the Second, aids

in intelligence. Mars also aspects the Fifth and the lord of the Fifth further

sharpening the factors which represent speech and intelligence. As the

Moon is rising, the same aspects also occur on the Second and Fifth from

the Moon. His mind thereby was very piercing and fiery, both contentious

and profound.


This Moon-Rahu conjunction in Scorpio in the Ascendant made his

Kundalini sensitive, and he had a number of mystical experiences. Unfor¬

tunately, without the guidance of a Yoga teacher or tradition, he didn’t

know how to handle that energy and it served to disturb his mind and ego

until he broke. Syphilis, which he contracted, contributed to this condi¬



CHART NO. 22 — Industrialist

  1. P. MORGAN



















d* ,


A sc









































Harmonic Ninth














04-17-1837 03:00 A.M. L.M.T

41°N46′ 072″W40′, Ayanamsha 20° 04′



£7 } HjtLtrLtrajjcjfLL < EJhji4JlA.




Example Charts






i k7.w.w ‘
















g *>v









‘ #











1 Sun
























Died 1913





This chart indicates great wealth and fortune. We see four exalted

planets: Venus is exalted in the Second house of income (also exalted in

die harmonic ninth), as the Raja Yoga planet for Aquarius. It is close to

its maximum degree of exaltation and the dispositor of an exalted Saturn,

which is in the Ninth house of good fortune. The Sun is exalted in the

Third house, giving a strong will and vitality.


The most important factor, however, is Jupiter. It is a triple signific-

ator of wealth for Aquarius — being wealth-giving by nature, and ruling

two houses of wealth, the Second and the Eleventh. Added to this, it is

dispositor of wealth-giving exalted Venus in Pisces. Associated with such

an exalted Jupiter the debility of Mars is cancelled and Mars gives good

results as lord of the Third and Tenth. The combination of Mars and Jupiter

in the Sixth thus gives him great work ability to gab wealth, the power

to influence society, and the capacity to overcome his enemies.


We can compare this chart with Ramakrishna, who also has an

Aquarius Ascendant, exalted Venus and Saturn. It is the aspect of Mare

upon the Ascendant, and its lord Saturn, that makes Morgan’s character

worldly and domineering. He benefits only from the lower grace of his

chart. Hence, we see that a strong chart is not necessarily good spiritually

but may only indicate worldly power. Ramakrishna’s Jupiter b the Fifth

in Gemini is better for wisdom. Morgan’s exalted Jupiter can only give

wealth, as its higher power is cancelled by bfluences from Tamasic Mare

and Saturn.


From this we see that charts for a successful person b the outer world

or for a great soul may appear superficially alike. The factors determining

spiritual nature are subtle, though the differences they create in human

types are quite dramatic.



£7 1 MjcUj4xtqmcj€lL < EJhjjjLIlA.





















306 The Astrology of the Seers


CHART NO. 23 — Politician , > ”












































Harmonic Ninth















07-08-1908 00:10 P.M. RS.T

44°N23′ 068°W13′, Ayanamsha 21° 08′



Inatal positions




28″ 21’Virgo




24″ ST Gemini




16° 48′ Libra




09° 13′ Cancer




19° 07′ Gemini r




24° 46’Cancer




20° 54′ Gemini r




18° S3’Pisces




13° 18′ Gemini




13° 18′ Sagittarius




23° 45’Sag. r




23° 31′ Gemini




03° 42′ Gemini





IlMaha Dasha Bezin





























This chart also has many indications of great wealth. Rockerfeller

inherited half a billion dollars. Jupiter is exalted in the Eleventh house of

gain. Mars has its debility cancelled by its association with Jupiter and

also gives excellent results in terms of income. Mercury and Venus

together in the Tenth house give Raja Yoga, combining their influences as

lords of the Ninth and Tenth, to which the Sun as a neutral (lord of the

TWelfth) adds its power. The planetary Yoga (Mahapurusha Yoga) for

Mercury is strongly in evidence (Mercury in its own sign and in an angle

in Gemini), giving also fame in the Tenth house. Rahu, in the Tenth,

magnifies these influences, as well as making them more worldly.


The Moon, as lord of the Eleventh house of gain, is waxing in the

Second house of income. Venus, as the ruler of the Second and Ninth



^7#ic/<rZcm.Zc.a/ < EJiiai£IlA.































Example Charts 307




houses of wealth, is in the public Tenth house, giving it prominence.

Saturn, as the ruler of the Fifth house of speculation, income is strong and

angular in the Seventh. v


From the Moon, the Mars-Jupiter conjunction occurs in the Tenth

house, and the Mercury ruled configuration in the Ninth, giving more

power of wealth and fame. It would be harder to imagine a better chart

for wealth if we made one up ourselves.


Politically, it is an excellent chart as well, but the mutability of the

nature shown in it did not give Rockerfeller enough drive or concentration

to become president. His Saturn in the Seventh caused the divorce and

remarriage that spoiled his bid for the presidency. With such an easy chart,

he lacked the necessary ambition, even though all other factors were open

for him to get it.



CHART NO. 24 — President











































Harmonic Ninth









m ■






01-30-1882 08:00 RM. E.S.T

41°N47′ 073°W56′, Ayanamsha 20° 45′











24° 31’Leo



Maha Dasha






20° 22′ Capricorn









15° 10′ Gemini









06° 16′ Gemini r









06° 24′ Aquarius









26° 12′ Aries









15® 17′ Capricorn




Died 1945




15° 21’Aries







14° 57’Scorpio







14° 57′ Taurus







27° 09’Leo r







23° 01’Aries







06° 36’ Taurus r


=— – =






£7 ‘HjtLtrljtrajjcjfLL ( U~U-uj£J+.A-

























308 The Astrology of the Seers


Examining this chart, two things are obvious in the person; great

wealth and poor health. Mercury, as the lord of the Second and Eleventh

houses of income, gives great wealth for Leo Ascendants. It is strongly

located in the Seventh house. Mars, the ruler of the Ninth house of fortune,

is in the Eleventh house of gains. The Moon, as ruler of the TWelfth house,

is neutral for Leo and augments the strength of Mars by taking on its

influence. It is waxing and approaching full. Jupiter, the ruler of the Fifth

house of speculative gain, is in the Ninth house of fortune.


Relative to health, the Sun, as lord of the Ascendant, is in the Sixth

house of disease. It is conjunct Venus, the ruler of the Eleventh house (a

malefic lord), and aspected by malefic Saturn and Mars. Mars, as the ruler

of Saturn and Rahu, brings more of their negative influence to bear on the

Sun. Saturn, as lord of the Sixth, is debilitated in the Ninth (a bad place

for malefics), and suggests some congenital weakness. On top of this,

there is the aspect of Ketu on the Sixth house, from its position in the

Tenth. Ketu is often involved in neuromuscular disorders. Note also that

Venus as the lord of Ketu conveys its influence on the Sun as well. The

result is a severe nervous system disorder, a Vata or air disorder^ Roosevelt

was nearly paralyzed from the waist down. He was a cripple, whose

condition was kept hidden largely by the favor of the media (a situation

unlikely to occur today).


How does such a crippled man become president and get reelected

four times? Mars is strong for income, but does not appear angular enough

to give political power. We would expect to find its aspect on the

Ascendant to create the Raja Yoga necessary for becoming ruler of a great

country. This chart demonstrates an important principle. Mercury, as the

dispositor of Mars, is able to project the power of Mars onto the Ascen¬

dant. Mercury will act like Mars and carry also the power of the Moon

(which it also rules). Hence, we see that Roosevelt was first elected to the

presidency in November of 1932, during the Mercury Major, Mars Minor

period. The Mercury period of 1923-1940 brought a steady increase in

his political power. It was followed by the Ketu Major period, which

allowed him to maintain his power, as it is in the Tenth house, but which

also brought about declining health and death (by its aspect on the Sixth).


Death occurred during the Jupiter Minor period of the-Ketu Major, as

Jupiter is the ruler of the Eighth house of longevity.


Mercury also represents the mass media, the press and the radio,

without whom Roosevelt would never have come to power. It was in

Mercurial age and a Mercurial culture that Mercury could transmit the

influence of Mars. It would not have been possible in other times. In this

regard we see how taking into consideration the nature of the time and

culture can help us understand charts better. Note also Mercury is only






Example Charts






angular in the Sign Chatt (Rashi Chakra), not in the House Chart (Bhava

Chakra), where it is in the Sixth, and an additional indicator of weak



In the harmonic ninth (Navamsha), Jupiter, the self-indicator

(Atmakaraka), is strongly disposed with Mars in Scorpio, along with

Mercury and Rahu. This gave a strong inner will that enabled Roosevelt

to overcome his physical adversity.



CHART NO. 25 — Politician






y R


^ R























d 1



































Harmonic Ninth



















d 1



11-19-1917 11:11P.M. I.S.T.

25°N27′ 081°E51′, Ayanamsha 21° 17







28° 48’Cancer




05° 34′ Scorpio




07° 01′ Capricorn




17° 49’Leo




14° 40′ Scorpio




16° 26′ Taurus r




22° 26′ Sagittarius




23° 13′ Cancer









28° 42’ Capricorn !




15° 49’Cancer r I



13° 54’Gemini r 1





IlMaha Dasha Begin


II Sun

























Died 1984




Here we see the political side of the Cancer Ascendant — that of a

leader of one of the largest countries in the world. The exchange of signs,

mutual reception, between the Moon and Saturn brings out the broader

social and political side of Cancer; Saturn having a detaching influence

upon the Moon. The strongest factor for this chart politically is the






































The Astrology of the Seers



exchange of signs between Mars (lord of the Fifth and Tenth, and Raja

Yoga planet for Cancer), and the Sun (lord of the Second). This gives a

very sharp mind, strong Speech, good powers of advising and directing

people, and the ability to communicate with powerful individuals. This

combination of Sun and Mats influences makes the mind fiery. Mercury

with the Sun augments the combination by its general mutable nature and

its neutrality as lord of the TVelfth.


The exchange between the lords of the First and Seventh (the Moon

and Saturn) also gives the ability to relate to the public and adapt to social

circumstances. Such factors make for a great diplomat, and a highly

intelligent leader concerned with the cultural and spiritual, not just eco¬

nomic and political welfare of her country. Jupiter’s influence on the Sun

and Moon aids in providing a compassionate nature and an interest in

spiritual subjects. Indira Gandhi frequented many great gurus like Sri

Anandamayi Ma, J. Krishnamurti, and the Mother at the Sri Aurobindo



The influence of Mars on the Eighth house of death (both from the

Ascendant and the Moon) was an important factor in her assassination.

Jupiter’s period raised her to power. Saturn’s period caused her to lose

power but regain it, and to be assassinated during the Rahu Minor period

(the influences of dark Saturn and Rahu contributing to the malefic aspect

of Mars).



CHART NO. 26 — Feminist Leader






























































Harmonic Ninth






















03-25-1934 10:00 PM. E.S.T

41°N39′ 083°W33′, Ayanamsha 21° 32′



Hf/cr/tra Ic.aZ
















Example Charts 3]] ‘



Ill ‘Ml ft – •IN M y h 1 | ill


II Ascendant


20“ 54′ Libra




13° 15′ Pisces




16° 23”Cancer




17° 34’Pisces




16° 52′ Aquarius




28° 30′ Virgo r


| Venus


29° 04′ Capricorn


I Saturn


02° 30′ Aquarius


|Rahu ..


25° 36′ Capricorn




25° 36’ Cancer j




04° 36’Aries




18° 53’Leo R




01° 04’Cancer r fl





IlMaha Dasha Beein






| Mercury





























Not surprisingly, Gloria Steinem, like so many other reformers,

revolutionaries, and political figures, has the idealistic and socially

minded Libra Ascendant, along with strong Cardinal planets in angles.

Thereby we see that the astrological factors which elevate women to

power and prominence are not different from those for men, though the

openness of the society to them may be a limiting factor. As a crusader

for women s rights, Steinem has a strong waxing Moon located in its own

sign Cancer, and in the Tenth house of career and social influence. Ketu

serves to magnify its influence and brings out a crusading nature (Ketu as

die flag and its energizing effect). This shows her concern for women’s

issues on a public level.


Saturn, the planet of power for Libra, is strong in its own sign

Aquarius, in the Fifth house, along with Mercury, the lord of the Ninth.

This gives power of advise as well as writing abilities, though it tends to

deny children. Jupiter in the Twelfth house in Virgo shows service and

reform work on a practical level and a compassionate nature. It is also in

Virgo in the harmonic ninth (vargottama) strengthening this influence.


The Sixth house indicates our enemies. Here we find her masculine

planets, the Sun and Mars, in Pisces, representing the corrupt male

influences from the Piscean age that she struggles against. The planets in

the Sixth also show her sense of service, and her work to reduce the weak

position that women have been placed in.


The self-indicator (Atmakaraka) is Venus, the planet of the feminine

nature, which is also the ruler of the Ascendant. In the harmonic ninth, it

is located in Virgo, the sign of its debility, along with Jupiter, showing

efforts to improve the conditions of women, particularly in practical and

economic issues (Virgo).


Her present major period of the Moon will keep her before the public

and maintain her strong social presence.














312 The Astrology of the Seers



CHART N0.27 — FBI Director


















































Harmonic Ninth



















01-01-1895 07:Q0 a.M. E.S.X

38°N54′ 077°W02′, Ayanamsha 20° 56′








JKjl. *






























Maha Dasha Begin


























Died 1972






This is a typical chart of a lawyer and policeman — the legalistic side

of the Sagittarius Ascendant. The Sun, Mercury, and Venus are rising in

Sagittarius. Jupiter, the lord of the Ascendant, is strongly placed in the

Seventh house, and in mutual reception to Mercury,, lord of the Seventh.

The exchange of the planets representing self and other, shows a strong

consciousness of the other. In this chart, it is the obsession to figure out

the mind and actions of the enemy on an ideological level, the commu¬



Venus in the Ascendant weakens it brings some vanity into his sense

of.justice. As the lord of the Sixth and the Eleventh, the two houses of

enemies, it also shows Hoover’s ongoing preoccupation with his oppo-



ttxlxrlxFTL I-G-ClL






















Example Charts 313


nents. A similar position occurs in the harmonic ninth with Venus, as the

self-indicator (Atmakaraka), conjunct Jupiter in Sagittarius, and opposed

to by violent Mars. Venus in Sagittarius, like Mars for the Gemini

Ascendant, can create an impulsive and contentious nature, though it does

not give as much injury.


Mars, in its own sign in the Fifth in Aries, gives a good capacity for

legal advice and argument. It also indicates a karmic trend towards power

and force. Saturn is exalted in the Eleventh in Libra, giving a strong sense

of justice and great gains in life. The positions from the Moon are also

strong with Jupiter and Saturn in THnes, the Fifth and Ninth.


Hoover shows the conventional side of the Sagittarius Ascendant; its

critical and self-righteous sense. The chart is quite strong and formidable.

Hoover was able to endure through several presidents as the king of his

own law enforcement kingdom. The chart shows a person who, though

not a tyrant, is too caught up in his own sense of right and wrong, and

may harm others through being too focused on his own values. Just as

Libra Ascendants can become harmful through an excessive idealism,

Sagittarius can become harmful through self-righteousness (as also with

Jim Jones).



CHART NO. 28 — Rock Musician














































Harmonic Ninth















(i L 1 ■













07-26-1943 02:30 A.M. D.G.M.W.T

51°N27′ 000°E12′, Ayanamsha 21° 40′



^7#ic/<rZcra.Zc.a/ < EJfujjtJ±A r

















314 . The Astrology of the Seers



Inatal positions










Maha Dasha






10* 30’Cancer









02° 18’Hurras








20° 33’Aries







[Mercury *


19° 15’Cancer








– 13° 49- Cancer








21*54* Leo









00* 18′ Gemini









24° 56’ Cancer







  • 24° 56’Capricorn







16° 10- Taurus







08° 12′ Virgo







15*05′ Cancer






Rock musicians were not a phenomena known to ancient Vedic

astrologers, but we can still see, by using the system, the kinds of energy

exhibited by them. This is particularly noticeable in Mick Jagger’s chart.

Jagger is a double Thurus, an artistic and earthy sign, with the Moon rising

in Thurus — fitting for his earthy character and music. The Moon is within

one degree of its maximum point of exaltation, thus giving him a strong

personality, and the capacity to influence people and affect the public.

The Moon is also waning and so does not give a nurturing energy but one

that is disturbing or destructive. This strong Moon is the driving force

behind his success. It gives popularity but on a level that can become

crude, which reaches into the dark subconscious side of lunar energy.

Jagger represents thereby, a force of raw sensation and animal vitality.


Jagger has a very powerful Third house, which as noted, relates in the

Vedic system to vitality, curiosity, play and prowess. With the Sun, exalted

Jupiter, Mercury, and influential Rahu in the Third, we see a dynamic but

impulsive character and personality, much involved in its own self-drama.

Jupiter is the strongest and most significant of these planets, and often

relates to music in the Vedic system. The influence of Rahu brings out its

less refined side, adding to impulsiveness the showmanship ability. Rahu,

indicating Maya or the power of illusion and glamor, orients the Jupitarian

force in its direction. Jupiter, exalted, as the lord of the Eleventh house of

income, gives good financial gains.


The Moon, as the lord of the Third, located in the Ascendant, further

increases the Third house’s potential of willfulness and rebellion. Through

this chart we can understand better why Vedic astrologers made the Third

a house of impluse rather than intellect, as it is in the Western system.

Mars, the lord of the Seventh house of relationship, is strong in the TWelfth

house of secret enjoyments, giving a strong sexual nature. Saturn, the Raja

Yoga planet for Thurus Ascendant, is well-placed in the Second, a house



£7 ^HxtxrlxralcjaJ.







Example Charts . 315


of income and self-expression. It also gives discipline and the capacity to

work — necessary traits to do any sustained public activity. .


Venus is the self-indicator (Atmakaraka), and is ip the Fourth house,

showing the emotional nature, being located in Leo, a dramatic sign. In

the harmonic ninth, it is aligned with a debilitated Sun, and with malefics

Mars and Saturn, in its own sign Libra. This also shows an artistic type

but not one that is refined. The chart as a whole, dominated by Third house

factors, shows an anarchic motivation but one whose concemis more play

than wreaking any actual havoc. This chart thus personifies the rebellious¬

ness of youth and its seeking those things forbidden to it.


Jagger’s planetary periods also reveal much of interest. His Rahu

Major period brought him quickly into the public eye, as is often the case

with a strong Rahu. This was followed by the period of exalted Jupiter

that has kept him in prominence (though nothing can match Rahu in

bringing fame). Thus his planetary periods show vitality and do not

indicate the quick burnout we see with many Rock musicians. Jupiter is

exalted as the lord of the Eighth house of longevity, further strengthening

him in this regard.


CHART NO. 29 — Anorexia Case


























Harmonic Ninth




















10-02-1950 05:09 A.M. E.S.T










y R





















40“N45′ 073°W57′, Ayanamsha 21° 46′



< EJfujjtJ±A r















316 ‘ The Astrology of the Seers











07° 19′ Virgo



Maha Dasha






16° 52’Virgo









25° 52′ Taurus









12° 50’Scorpio










29° 01’Leo









06° 36′ Aquarius r







05° 57’Virgo







02° 56’Virgo







05° 48′ Pisces


■ * j i






05° 48’Virgo








17°41′ Gemini


1 4)






25° 03’Virgo







27° 34’ Cancer






This is a good example of medical astrology, a case that comes from

the American Book of Charts. Virgo, the sign of disease, of sensitive

nervous system and weak digestion, is in the Ascendant, along with five

planets (including Neptune). Saturn, the ruler of the Sixth house of

disease, is present in Virgo with a debilitated Venus, along with malefic

Ketu and the Sun. Venus does not get cancellation of debility though

Angular, because of the weakening aspect of Saturn. Mercury, the ruler

of the Ascendant, is weak in the TWelfth house of sorrow, and is also only

three degrees from Saturn. Jupiter is in the Sixth house of disease, and

aspected by a malefic Mars and by Mercury (who carries the influence of

all the malefic planets it rules in Virgo). No wonder the poor women had

no appetite.


This shows a Vata or Air disorder in Ayurvedic medicine. Virgo is

the sign of Vata. Saturn, a Vata planet, is causing the disease pattern, a

wasting disease. I have noticed a much higher incidence of disease among

Virgo than other Ascendants, particularly strange nervous system disor¬

ders including M.S. and other wasting diseases like diabetes.


The exalted Moon in the Ninth may only serve to give her an overly

sensitive mind. Mars in its own sign in the Third house provides only an

impulsiveness in dealing with her condition, a will not to eat.


Note also the afflictions of the Seventh house and its lord via the

aspects of the malefics in the first. Relationship difficulties and worries

must have been a major part of her condition. Her Rahu period dominated

her youth, with its influence of confusion and hypersensitivity coming

through the Seventh house. At the beginning of her Jupiter period in

November 1974, she was also assaulted and raped. Note how Jupiter is

afflicted as a double lord of relationship (by both nature and temporal




57 *MxlxrlxrnlcjaJ.





















Example Charts






CHART NO. 30 — Wife Murderer
















































9 |










Harmonic Ninth















04-08-1948 03:10 A M. P.D.T.

34°N04′ 118°W15′, Ayanamsha 21° 44′



w *i rai * *




13° 15′ Capricorn




26° 45’Pisces








26° 56’Cancer




07“08′ Pisces




07° 08′ Sagittarius




12° 17′ Taurus




24° 05′ Cancer r




23° 52’Aries




23° 52’Libra




01° 05′ Gemini




19° 45’Virgo r




20° 56′ Cancer r





Maha Dasha





















This chart, also taken from the American Book of Charts, shows a

Tamasic or darkened nature, a drug dealer who killed his wife. Mars and

Saturn in the Seventh house can cause violence and perversion. Here Mars

is debilitated in the Seventh, and the debility is not cancelled but rein¬

forced by its association with Saturn and manipulative Pluto. Mars is also

lord of Rahu and carries its influence into the Seventh.


One of the rules for Capricorn Ascendant is that the combination of

Mars and Saturn (rulers the First and Fourth houses relating to the mind)

can create a violent mind. The factor they cast their influence on shows

where that violence will be directed; in this case, the wife or marriage

partner’ indicated by the Seventh house.



< EJfujjtJ±A r



































318 The Astrology of the Seers


The Moon, as the lord of the Seventh or wife, is also in difficulty. It

is waning and approaching new, conjunct a debilitated Mercuiy, in Pisces,

a sign of addiction. Poor Mercuiy suffers from this malefic Moon, and

from the Saturn and Mars influence the Moon brings through its dis-

positorship. Hence, the mind is warped by violence. These planets in

mutable Pisces also show the susceptibility to drugs, an impressionable

and overly emotional, excitable nature. In the Third, a violent or impulsive

house, they reinforce his aggressive nature.


The Seventh house from the Moon is also afflicted by Saturn, as is

the Fifth from the Moon (containing the same planets as the Seventh from

the Ascendant). The Moon in the harmonic ninth (Navamsha) is in debility

in Scorpio along with Rahu, further showing a darkened mind. Venus, in

the Fifth from the Ascendant, and in its own sign, gives the degree of

attachment necessary for maintaining the marriage relationship.


The murder of the wife occurred on March 10,1976, at the end of the

Ketu Major period (Mercury Minor), showing the violence of Ketu.

Perhaps if he made it into his Venus period, the violence could have been

avoided. Note that Ketu, which often shows death, is in conjunction with

the Ascendant .of the wife, showing a karmic connection behind the




CHART NO. 31 — Murdered Wife












































Harmonic Ninth
















05-13-1949 06:00 P.M. P.S.X

34°N04′ 118°W15′, Ayanamsha 21° 45’



£7 ‘HxtxrlxralcjaJ.














Example Charts








Maha Dasha















Died 1976









22° 39′ Libra




01° 12′ “Burns




22° 00′ Scotpio




18° 40′ Aries




22° 13′ “Bunts










07° 42’Leo




02° 38’Aries




02° 38′ Libra




06° 47’ Gemini




21° 07’Virgo r




22° 31’Cancer



This is the chart of wife of the above case. Mars, the planet of domestic

violence, is in the Seventh house of marriage, along with the dark planet

Rahu. Mars being in its own sign of Aries makes it strong, but not less

malefically disposed. Mars is her strongest planet, and she was probably

also Pitta (fiery) in constitution. She struck out at her husband at times,

and the relationship had a history of violence. Jupiter, the general indicator

of the husband, is in its debility in Capricorn, in the Fourth house of the

home. Hence, all factors for relationship in her chart are severely afflicted

(the Seventh, its lord, and Jupiter).


The chart has other difficulties. The Moon is in debility in Scorpio in

the Second house (speech), and also as pec ted by Mars, showing troubled

and violent emotions, and their expression. Venus, the Sun, and Mercury,

are in the Eighth house of death, aspected only by malefic Saturn and

debilitated Moon and Jupiter. Such positions not only give propensity to

violence, but also addiction to drugs and alcohol.


In the harmonic ninth (Navamsha), Venus, the self-indicator

(Atmakaraka), is exalted, but under malefic aspects of both Mars and



The death, March 1976, occurred near the end of the Venus Major,

Rahu Minor period, which started Sept. 20,1973. This followed the Mars

Minor period from July 20, 1972, showing an ongoing situation of

domestic conflict and violence. Venus is the double indicator of longevity

ruling the First and Eighth houses, and Rahu brings delusion and destruc¬

tion upon it.


Comparing the two charts, his Rahu is in conjunction with her Mars,

thus connecting the darkness and violence of the two planets. His Ascen¬

dant conjuncts her debilitated Jupiter, the indicator of the husband,

showing him as her bad choice in partnership. His Mars, Saturn, and Pluto

conjunction in Cancer occurs in her Tenth house and aspects her Ascen-



£7 ‘HxlxrlxrajjtixLL < EJhjj4JlA.
















320 The Astrology of the Seers


riant, directing their violence upon it. Their two Venuses are conjunct in

Thurus, indicating their long term relationship and attachment. Both have

very deranged Moons in watery, emotional signs. However we look at, it

is a blueprint for disaster.


CHART NO. 32 — Mervyn Peake












































Birth Chart






u a
































Harmonic Ninth











07-09-1911 00:30 a.m. L.T

30°N0O’ 117°E00′, Ayanamsha 21° 45′







29° 14- Virgo [




24° 40’Gemini




29° 01’Scorpio










13° 33′ Libra




10° 09’Leo




26° 27’Aries




02° 38′ Aries




02° 38’Libra




06°41′ Cap. r




29° 54′ Gemini




06° 43′ Gemini




This is another interesting chart wherein we can compare Topical and

Sidereal positions. Mervyn Peake was a writer, a novelist, most noted for

his fantasy the Gormenghast Trilogy. Tropically, he would be Libra rising

with a Cancer Sun. Sidereally, he is Virgo rising with a Gemini Sun. Such

strong positions in signs of Mercury, which is also located on the Mid¬

heaven, give a powerful disposition for writing.



^M.cLcrl^l^a.L < EJiw4JlA.
























Example Charts 321


Peake also had a strange nervous disorder, never understood by

medics (Ayurvedically, a Vata condition). He experienced severe tremors

and restlessness. This is also evident Sidereally. His Ascendant is near the

end of the sensitive sign Virgo, known for physical and mental diseases.

The Moon is in its debility in Scorpio, and without any benefic aspects.

He has three malefics — Mars, Saturn and Rahu in the Eighth House of

death — with Saturn debilitated there, as the lord of the Sixth house of

health. His disease manifested in spring of 1955, just before his Mars

Major period began. In January 1961, he underwent brain surgery to

correct his condition. It was a Mars Major and Ketu Minor period. Both

of these planets are well known in Vedic astrology for causing injury or

surgery. Mars is in Anes, the sign of the head, where it also squares

Mercury, the lord of the Ascendant. The operation was unsuccessful. It

alleviated some of his symptoms but dulled his mind.


Rahu’s major period followed in 1962, which as a malefic in a bad

house, and hemmed in between malefics, could not give good results.

Rahu also makes diseases difficult to diagnosis or treat, and shows a

psychic imbalance behind the condition. His death occurred in the Saturn

Minor period of Rahu’s cycle, when the influence of both prime malefics

combined. Rahu’s period often causes mental or nervous disorders to

manifest or to worsen. Hence, we see how his planetary periods made his

condition very difficult to correct.


The inspiration for his trilogy came at the beginning of the Sun major

period in 1940, and it preoccupied him through most of this planetary

period. The Sun, in Gemini and the Tenth house, brought out his creative

powers and fulfilled his karma as a writer. In 1945, his Moon Major period

began, which, in Scorpio and only aspected by Mars, was not favorable

for creative work.


Peake was also not good with finances. Venus, the lord of the Second

house of income, is in the Twelfth House of loss. While Jupiter in the

Second house is usually good for income, here it takes on the malefic

aspects of Mars, Saturn and Rahu from the Eighth. Note that Rahu aspects

the Second house from both the Ascendant and the Moon, and their rulers,

Venus and Mercury. This brings the often bizarre Rahu fantasy element

to the mind and speech but also casts the confusion of Rahu onto financial

matters. His shadowy and labyrinthine trilogy can be looked at as a Rahu

novel, an open door to the collective unconscious that also brought about

his illness. He needed to learn some Yogic methods to control this astral

vulnerability he had; he then could have lived longer.










“Dressed in grey, of the color of smoke,

who has two arms, whose head is cut off,

who has a serpent’s head, whose vehicle is

a serpent, who carries a mace in his hand,

with a cat’s eye crest jewel on his head,

making the gesture that gives boons, may

Divine Ketu ever grant us his grace. ”












£ 7 ^HxlxrlxralcjaJ. < EJhjjjLIlA.















asterism, the star Vega




houses 1,2,4,7, 8




Cadent houses


Art ha


wealth or material goals








Divine Self or Soul




significator of the self or Atma




difference between Sidereal and TVopical zodiacs




Vedic medicine, medicinal approach used with

Vedic astrology






Bhava chakra


House Chart


Bhava madhya


midpoint of house




Minor planetary period


Bija mantra


seed syllables




cosmic creative force




spiritual class








intelligence, reason








horoscope wheel or chart; spinal center




the Moon


Chara Rash is


Cardinal signs




Major planetary period












career, honor or status




Decanate, 1/3 of a sign




planetary aspect




the Goddess as the demon-slayer; related to Rahu




difficult houses, 6, 8 & 12



^M.cLcrl^l^a.L < EJiw4JlA.





Sanskrit Glossary






Dvisvabhava Rash Is


Duel natured or Mutable signs




the elephant faced God, related to Jupiter








Jupiter, spiritual guide




Vedic and Hindu fire rituals




Planetary hours, 1/2 division of sign




author of another system of Hindu astrology




Vedic or Hindu astrology, science of light








dark form of the Goddess; related to Saturn


Kali Yuga


dark or iron age








biological water humor








law of cause and effect








Angular house




South Node of the Moon or dragon’s tail




great Hindu avatar




Sanskrit for Mars


Kuja Dosha


difficult placements of Mars for marriage








Goddess of fortune and beauty; related to Venus






Maha Dasha


Major planetary period


Mahapurusha Yogas


planetary combinations that give strong





mind or general feeling potential




another name for Mars




sacred or empowered sounds




















root Trine, specially favorable sign positions for

planets, nearly as good as exaltation




27 lunar constellations or asterisms




harmonic ninth chart




Succedent houses



^M.cLcrl^l^a.L ^HajlLIlA-







The Astrology of the Seers



Paras hara


father of Vedic astrology, author of main system





biological fire humor




life-force or breath




Hindu rituals




great Hindu avatar




North Node of Moon or dragon’s head


Raja Yoga


combination of planetary influence or planet which

gives great power




agitated in quality




seventh avatar of Vishnu, Divine warrior; related to

the Sun


Rashi chakra


basic Sign Chart




the Sun




ancient Vedic seers




fierce form of Shiva; related to Ketu




full relationship between planets




spiritual, in effect


Satya Yuga


age of truth or golden age




system of determining planetary strengths and





six main harmonic charts












God of the Hindu trinity who destroys the creation

and takes us back to the transcendent






Sim ha






the war God; related to Mars




the Moon


Sthira Rashis


Fixed signs




the Sun




dark in quality






Treta Yuga


third or silver age




Trine house


11pacha ya


houses 3,6, 10 & 11




biological air humor




divisional or harmonic charts



*/M.c/cT^cm *..€l.clL < EJiui4JlA.




Sanskrit Glossary








same sign position for planet in both birth &

Navamsha charts




Vedic philosophy of Self-realization




Vedic scriptures


Vlmshottari Dasha


120 year cycle of planetary periods




God of the Vedic trinity who preserves and

maintains the creation and the cosmic order












mystic diagrams




combination of planetary influences; spiritual








^HxlxrlxralcjaJ. < EJhjjjLIlA.















Astral plane






Cardinal signs


Causal plane






















Fixed signs

Harmonic charts

Horary astrology



House signiflcators




Mutable Signs

Natal chart






houses 1,4,7 & 10

First house or rising sign


relationship between planets according to zodiacal

angle between their positions

subtle or dream plane


planets with facilitating or strengthening effect


houses 3,6,9 & 12


Aries, Cancer, Libra, Capricorn


plane of cosmic law and cosmic intelligence


close conjunction of planets with the Sun


location of planets in close proximity to each other


central point of a house


most difficult sign placement for a planet


threefold divisions of signs


lowest point in chart or nadir, cusp of Fourth house

rulership of planets over other planets located in its



book containing planetary positions by day


best sign placement for a planet


same as debility, most difficult sign placement for a




Taurus, Leo, Scorpio, Aquarius

subdivisions of the birth chart

astrology directed toward specific issues

twelvefold division of zodiac according to degree

rising on eastern horizon at moment of chart

planets generally controlling the affairs of specific



planets of difficult or damaging effect

highest point in the chart, cusp of the Tenth house

Gemini, Virgo, Sagittarius, Pisces

birth chart



^7#if/<rZcm.Zc.a/ < EJiiai£IlA.





The Astrology of the Seers


Planetary war


condition caused by conjunction of planets to

within one degree; the planet with the lower num¬

ber of minutes is considered the winner




chart computed for the annual solar return




Angular or Cardinal positions




apparent backward movement of planets in zodiac


Sidereal zodiac


zodiac of fixed stars




houses 2,5,8& 11




current planetary positions relative to birth positions


THne houses


houses 1,5 & 9


Tropical zodiac


zodiac defined by the equinoctial points



z!vLtLcrLcrn LcxlL ( EJiuutJ±A.









Behan, Bepin. A Study in Astrological Occultism. Gandhinagar, Banga¬

lore, India: IBH Prakashana, 1983.


Behan, Bepin. Solve Your Problems Astrologically. Gandhinagar, Banga¬

lore, India: IBH Prakashana, 1988.


Behari, Bepin and Madhuri Behair. Introduction to Esoteric Astrology.

New Delhi, India: Sagar Publications, 1986.


Bhasin, J.N. Astrology in Vedas. New Delhi, India: Ranjan Publications,


Bhasin, J.N. Astrosutras. New Delhi, India: Sagar Publications, 1982.


Bhasin, J.N. Depositors in Astrology. New Delhi, India: Ranjan Publica¬

tions, 1984.


Bhasin, J.N. Events and Nativities. New Delhi, India: Sagar Publications,


Bhasin, J.N. Hora Shatak. New Delhi, India: Ranjan Publications, 1988.


Bhasin, J.N. Medical Astrology. New Delhi, India: Sagar Publications,


Bhat, M. Ramakrishna. Fundamentals of Astrology. Delhi, India: Motilal

Banarsidass, 1979.


Bhngu. Bhrigu Sutram (G.S. Kapoor trans. and com.). New Delhi, India:

Ranjan Publications, 1981.


Braha, James T. Ancient Hindu Astrology for the Modern Western Astrol¬

oger. N. Miami, FI.: Hermetician Press, 1986.


De Luce, Robert. Constellational Astrology. Los Angeles, CA: De Luce

Publishing, 1963.


Frawley, David. Ayurvedic Healing: A Comprehensive Guide. Salt Lake

City, Utah: Passage Press, 1990.


Frawley, David. From the River of Heaven: Hindu and Vedic Knowledge

for the Modern Age. Salt Lake City, Utah: Passage Press, 1990.


Frawley, D. and Lad, V. The Yoga of Herbs: An Ayurvedic Guide to Herbal

Medicine. Santa Fe, NM: Lotus Press, 1986.


Kapoor, G.S. Gems and Astrology. New Delhi, India: Ranjan Publica¬

tions, 1985.


Naimen, Ingrid. The Astrology of Healing. Santa Fe, NM: Seventh Ray

Press, 1987.



^M.cLcrl^l^a.L < EJiui4JlA.




331 The Astrology of the Seers


Parasara, Maharshi. Brihat Parasara Hora Sastra, Vol. I and II (R.

Santhanam & G. S. Kapoor trans.). New Delhi, India: Ranjan Publi¬

cations, 1984.


Raman, B.V. A Manual of Hindu Astrology. Bangalore, India: IBH

Prakashana, 1979


man, B.V. trans. Bhavartha Ratnakara. Bangalore, India: IBH Prakash¬

ana, 1978.


Raman, B.V. Graha and Bhava Balas. Bangalore, India: IBH Prakashana,


Raman, B.V. Three Hundred Important Combinations. Bangalore, India:

IBH Prakashana, 1979.


Saha, N.N. Healing Through Gems. New Delhi, India: Sterling Publish¬

ers, 1984.


Varma, K. Saravali (R.Santhanam trans.). New Delhi, India: Ranjan

Publications, 1983.


Yukteswar, Sri Swami. The Holy Science. Los Angeles, CA: Self-Real¬

ization Fellowship, 1984.


Birth Data


  1. Gandhi, Mohandas: Sabian Symbols #306.


  1. Hitler, Adolf: Zenit 11/1933 quotes Birth Record.


  1. Yogananda, Paramahansa: Data by Self Realization Fellowship.


  1. Ramakrishna: “around dawn” The Great Master by Swami



  1. Einstein, Albert: Ebertin quotes Birth Record.


  1. Freud, Sigmund: Photo of his father’s diary.


  1. Byron, Lord George: NN #752 quotes family records in the British



  1. Miller, Henry: From My Friend Henry Miller.


  1. Lord Rama: Traditional Indian time.


  1. Ramana Maharshi: B. V. Raman gives 1:00 A.M. L.M.T.; rectified by



  1. Sri Aurobindo: Auroville, City of the Future. Fisher Books.


  1. Bundy, Theodore: T. Pat Davis quotes Birth Certificate.


  1. Mozart, Wolfgang: Father’s letter quotes in Biog. by J. G. Prodhomme.


  1. Bonaparte, Napoleon: History of Napoleon by Allison gives “from

family sources.”


  1. Blavatsky, H. P.: Profiles of Women by Lois M. Rodden.


  1. Besant, Annie: Profiles of Women by Lois M. Rodden.


  1. Kubler-Ross, Elisabeth: Ingrid Naiman from Kubler-Ross.


  1. McLaine, Shirley: (Mac) C. L. quotes Birth Certificate.


  1. Madame Curie: Sabian Symbols #237.













  1. Jones, Jim: Beverly Good quotes newspaper sources in Indiana.


  1. Nietzsche, Friedrich: Lockhart quotes biog.


  1. Morgan, J. P.: Biog. J. P. Morgan Sr. by H Satterlee, p. 1.


  1. Rockerfeller, Nelson: A Political Biography.


  1. Roosevelt, Franklin: Circle Book of Charts.


  1. Gandhi, Indira: Jansky in Here and Now, from her private secretary.


  1. Steinem, Gloria: Contemporary Sidereal Horoscopes, Birth Certifi¬



  1. Hoover, J. Edgar: American Book of Charts.


  1. Jagger, Mick: Ananda Bagley of London q. medical records of doctor

who delivered him, from a mutual friend.


  1. Anorexia: Elizabeth Schattner quotes Birth Certificate.


  1. Wife Murderer: Joan McEvers quotes Birth Certificate.


  1. Homicide Victim: Joan McEvers quotes Birth Certificate.


  1. Peake, Mervyn: The Literary Zodiac by Paul Wright.




This course complements the book The Astrology of the Seers and

goes in depth into this profound system of knowledge. Based on a study

guide to the book it leads the student into the whole field of Vedic

Astrology. Topics include —


  • An indepth study and analysis of the Nakshatras or asterisms accord¬

ing to their Vedic deities and underlying qualities. How to use the

Nakshatras along with the signs of the zodiac.


  • An examination of planetary types according to psycho-physical con¬



  • An examination of Shadbala or the system of determining planetary

strengths and weaknesses.


  • Gem therapy and astrological gem usage.


  • Medical Astrology and Ayurveda. The use of diet, herbs, aromas and

colors based on astrological positions. Planets and disease. Planets

and physical constitution.


  • Spiritual astrology, the paths of Yoga and the usage of mantras and

deities in Vedic astrology.


  • Karmic astrology, emphasizing the role of the Lunar Nodes.


  • Comparative analysis of charts for relationship issues.









The Astrology of the Seers



  • Business astrology, choosing favorable times for ventures.


  • Step by step procedure on how to give a Vedic astrological reading.


The orientation of the course is toward a spiritual and healing astrol¬

ogy. It is meant to stimulate creative thinking on the part of the student,

not just to impose a belief system upon them. The goal of the course is to

provide the foundation to allow the student to become a life counselor

using the tools of Vedic astrology and Vedic science. Certification, as well

as options for further study, are available upon completion.




This course complements the book Ayurvedic Healing, A Compre¬

hensive Guide. It covers all the main aspects of Ayurvedic Medicine and

explains Ayurveda as part of the science of Yoga. It includes study

questions and exercises.


PART 1 Introduction, Historical and Spiritual Background, and a com¬

prehensive examination of Ayurvedic Anatomy and Physiol¬

ogy (Doshas, Dhatus, Malas, S rotas, Kalas, Organs).


PART II Constitutional Analysis, Mental Nature, the Disease Process,

Examination of Disease, Diagnosis (pulse, tongue and abdo¬

men) and Patient Examination, Yoga and Ayurvedic Psychol¬



PART III Dietary Therapy, Herbal Therapy, Ayurvedic Therapeutic Ap¬

proaches (including Pancha Karma), Subtle Healing Modali¬

ties of Ayurveda and Practical Application of Yoga



PART IV Summary of Medical Systems, Patterns of Doshic Accumula¬


tion, TVeatment Methods through Channel Systems, the Sci¬

ence of Prana or the Life-Force and Outline of an Integral

Healing System.


The course has been approved by Ayurvedic doctors in India. Addi¬

tional study tapes are available, as well as options for advanced study.

Certification is offered upon completion.


For course information send a S.A.S.E. to:




P.O. BOX 8357


SANTA FE, NM 87504-8357



£7 ^HxtxrlxrajjCjaJ. ( UfuuLl±A.












. Dr. David Frawley is a modem teacher of the comprehensive system

of Yedic and Yogic Science, much like the Vedic seers of old. He is

acknowledged as an Ayurvedic healer, Vedic astrologer, teacher of Yoga

and meditation, and a Sanskrit scholar. Over the past twelve years he has

written many books and articles on the different aspects of Vedic knowl¬

edge for publication both in the United States and in India.


His Indian books include Hymns From the Golden Age (1986),

Beyond the Mind (1984) and The Creative Vision of the Early Upanishads

(1982). His American titles include Ayurvedic Healing, A Comprehensive

Guide (1989), The Yoga of Herbs (1986) and From the River of Heaven

(1990). He also has a doctor’s degree (O.M.D.) in Chinese medicine and

is a published I Ching scholar both in the United States and China.


Dr. Frawley is the director of the American Institute of Vedic Studies,

which aims to provide educational material for a modem restoration of

Vedic knowledge, including Ayurveda, Vedic astrology, Vedic studies and




£ 7 ^Hx/xrlxrolcjoJ. < EJiial£IlA.









Abhijit, 63, 64,134


Adam, 81


Afghanistan, 41


age of Aquarius, 44,45,57, 58


Agni, 241,261


Ajna chakra, 229


Akshavedamsha, 189; See also Har¬

monic fourty-fifth

aloe, 246,253

aloe gel, 253

amalaki, 253

Amatyakaraka, 131

amethyst, 254,264

Angular houses, 142-144

Antar Dasha, 200-201

Antares, 44

Anuradha, 133

Apachaya, 145

Apas, 261

Aphrodite, 253

Apoklima, 143

Apollo, See Sun


Aquarius, 48,50, 51, 107, 108, 109,

124, 216, 220,229, 230, 231,232,



Aquarius ascendant, 161,162, 163,


Ardra, 133

Ares, 246


Aries, 49,51, 107, 108, 117, 145,


255; in north Indian chart, 54

Aries ascendant, 159-160,161,163,

164, 165,240,245,248,250,

art and mantra, 38

Artha, 41

asafoetida, 246

Ashiesha, 133



ashwagandha, 246,250,255

Ashwini, 133,134

Assyria, 59

astragalus, 246,250

astral body, 35, 37, 81, 84, 85

astral world, 34


astrology, and ancient cultures, 21,

spiritual use of, 22

Atlantis, 63,97

Atma, 38, 80, 226

Atma Vidya, 38


Atmakaraka, 131-132,192,194,195,



autumnal equinox, 45

ayanamsha, 51-553

Ayurveda, 21,39,209,211,215,217,





Babylonia, 21,41,43,47,59

Bailey, Alice, 236

bala, 244,250

Basil, 248


bayberty, 241,257,259

Benefic, 75-77,142,145,148-149,



betony, 248

Bhadra Yoga, 179

Bhagavad Gita, 64

Bhakti Yoga, 194,244, 253, 258

Bhamsha, See Harmonic twenty-sev¬



Bharani, 133,134

Bhasin, I. N., ayanamsha, 52

Bhava Chakra, 139-142

Bhratrikaraka, 131

bhringaraj (eclipta), 248

Bhukti Dasha, 198,200

Bhumi, 89,261

black pepper, 241,246

blue sapphire, 254,263

Book of bo, 265


Brahma, 48,63,95, 195,260,261

Brahmanaspati 95; See also Jupiter

Brihaspati, 95; See also Jupiter,

Brihat Parashara Hora Shastra, 39



^7#it/<rZcmZc.a/ < EJfujjtJ±A,




Astrology of the Seers





Bronze Age, 56,57,58,59,62

Buddha, 81,92,99,242,249

buddhi, 227

Buddhists, 41

Burma, 41




Cadent houses, 143,144

calamus, 241,259

camomile, 248

camphor, 241,257,259

Cancer, 49,107,108,119,125,127,

133, 136,139,169, 189,216,218,


Cancer ascendant, 160,161,162,

164,165,238, 245, 250,255

Cancer era, 40


Capricorn, 49,50, 76, 107,108, 117,

123, 125,127, 133, 136, 189,216,



. 233,


Capricorn ascendant, 76, 161, 164,


cardamom, 241

cardinal, 49-50,135

camelian, 245,264

cat’s eye, 259,263,264

causal body, 35, 36, 37, 82, 84

cayenne, 241,246

cedar, 248,255,259

Celts, 80

chakras, 229-233

Chara, 109


Chaturtamsha, 186; See also Har¬

monic fourth


Chaturvimshamsha, 189; See also

Harmonic fortieth

Chesta Bala, 182

Chitra, 133,261

Chitragupta, 261

Christ, 81,242,249

cinnamon, 241,246,256

citrine, 264


combust, 71,78,175,241,245

comfrey root, 244,255



conjunction, 174


Cosmic Man, 32,117,118,119, 120,





dang gui, 253


Dashamsha, 187; See also Harmonic



Dasha varga, 190

debility, 125,126,127,128

Decanate, 186; See also Harmonic



detriment, 127

Dhanishta, 133,134

Dhanus, 107; See also Sagittarius

Dharma, 41,162

diamond, 54,252,263

Dig Bala, 182

dispositorship, 79

Divine love, 29,253

Drekkana, 186; See also Harmonic



Drik Bala, 182

dry ginger, 241

Durga, 257,261,268

Dushthana, 145


Dwadashamsha, 188; See also Har¬

monic twelfth

Dwapara Yuga, 57,58, 62

Dwiswabhava, 109




echinacea, 246

eclipses, 102


Egypt, 21,33,41,43,47,59,61,97

Eighth house, 136, 141, 146, 150,


153.154, 155,162, 163, 164,219,

233 –


Eleventh house, 23,136,143,146,


152.154, 163,219

emerald, 247,248,262

eucalyptus, 241,248,257

exaltation, 125,126,127, 128,182;


and chakras, 190,230,231,232



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Fagan-Bradley ayanamsha, 52

Fifth house, 136, 145, 146, 148, 150,

153,154, 155, 194,219,233

First house, 135, 136,137, 138, 139,

140, 146, 147, 151,180,217,219,



fixed stars, 44,45,46,47,48,50, 51

Fourth house, 136, 141, 145,148,





frankincense, 255,257,259




galactic center, 24,48, 49,50, 56,57,

63-64,81, 109

galactic Sun, 34,48,49,56

Ganesh, 251, 268

gardenia, 244

garlic, 246


garnet, 241,256,257,264

Gemini, 49,107,108,109,118-119,




Gemini ascendant, 159,161,162,



Gemini-Orion era, 40

geomancy, 38

Germans, 80

ginseng, 246,250


Golden Age, 56,57,58,59,60,62,63


golden garnet, 264


golden seal, 246


Gomedha, 256


gotu kola, 248, 259


graha, 29


Greeks, 56, 80


green tourmaline, 247,264


green zircon, 247


guggul, 246,255


Guru, 49,93




Hamsa Yoga, 179

haritaki, 255



harmonic charts, 52, 128, 131,132,

140, 141, 171, 182,185, 190, 195

harmonic first, 192

harmonic fourth, 186,191

harmonic fortieth, 189,195

harmonic forty-fifth, 189,195

harmonic ninth, 131, 132, 140, 185,



harmonic second, 185,190

harmonic seventh, 186,190,192

harmonic sixteenth, 188,193

harmonic sixtieth, 189,195

harmonic tenth, 187,190,193

harmonic third, 140, 186, 191

harmonic thirtieth, 185,189,194

harmonic twelfth, 188,193

harmonic twentieth, 189,193

harmonic twenty-fourth, 189,194

harmonic twenty-seventh, 189,194

Hasta, 133, 198

Hermes, 249

hessonite garnet, 256

Hindus, 41,43,45,56,156

Hingashtak, 246

holy basil (tulsi), 248

The Holy Science, 52,56,58

Hora, 185; See also Harmonic second

Horary astrology, 205




IChing, 265

Ice Age, 60,61,63

Indra, 241,251,261

Indrani, 261

iris, 253


Iron Age, 56, 57,58,59

Ishta Devata, 148, 194

Isis, 244




jade, 247

Jains, 41


jasmine, 244,253

jatamansi, 248

Jnana, 163, 194



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Astrology of the Seers





Jnana Yoga, 163, 194

Jnatikaraka, 132

lung, 27, 236

juniper, 255,259

Jupiter, 26, 33,49-50, 67,68, 69,71,

72, 76,77, 83, 89, 90, 92,93-95,

96,98,100,101,107,108, 109,

112,122,124,126, 127, 128,129,

133, 150,152,154,155, 157,158,, 174,175,

179,182,190, 192, 193, 194, 195,

197-198, 199,200, 201,204, 205,


233,239,249-251,261, 262,263,



Jyotish, 41




Kala Bala, 182


Kali Yuga, 57,58,59,255,268

Kama, 41


Kanya, 107; See also Virgo

Kapha, 211,214, 215,243

Kataka, 107; See also Cancer

Kendra, 142, 182


Ketu, 26, 68, 69,70, 71,77,78, 101-

106, 112, 128,129, 133, 145, 150,


155.171.172, 174, 176- 177, 197,





Krishna, 58, 64,242, 249, 253

Krittika, 40,133, 134

Kuja Dosha, 181

Kumbha, 107; See also Aquarius

Kwan Yin, 244




Lahiri ayanamsha, 52

Lakshmi, 244,253,268

Lalita, 253

lapis lazuli, 254


Leo, 49,50, 107, 108, 119, 120, 127,

133,136, 145,216,219, 229,230,




Leo ascendant, 159-162, 163, 164,


Libra, 45,49,50, 105,107,108, 121,




Libra ascendant, 138,161,162, 163,


licorice, 250

lily, 244,253

long pepper, 241


lotus, 226,230,244,248,253,257,



Lucifer, 28

Lunar Yogas, 178




Magha, 133


Maha Dasha, 198, 199,200

Mahadevi, 23,244

Mahapurusha Yogas, 179,180

Mahashakti, 23,244

Makara, 107; See also Capricorn

malachite, 254

Malavya Yoga, 179

Malefic, 75,76,77,142, 144, 145,


Manas, 226


mantra, 38, 39, 148, 156, 203,210,




Manu, 56,57,81


Mars, 26, 28, 31, 32, 36,49,67, 68,

69,70,71,72,77,78,79, 82,87-

90,93,95,96,97,100, 106,107,

112,117,122, 126,127,128,129,

133,145,150, 152,154, 155, 157,


175,179,181, 182, 197-198, 199,






marshmallow, 244

Matriputrakaraka, 132



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medicine and mantra, 38

Mercury, 26,32,67,68,69,70,71,


108, 109, 112, 118, 120, 125, 126,

127,128, 129, 133, 152,154, 155,

158, 159, 160, 164, 165, 171, 175,


197,198, 200, 201, 205,212, 215,


233,239, 240,241, 246, 247-249,

261,262,263, 264,266,268

Mesha, 107; See also Aries

Mina, 107; See also Pisces

mint, 248


Mithuna, 107; See also Gemini

Moksha, 41,42, 105

Moon, 23, 24, 26,28, 29, 32, 34, 35,

36,40,49, 67, 68, 69,70,71,72,

77,78, 80, 84-87, 88, 92, 102,104,

107, 108, 112, 116, 119, 125, 126,

127, 128-129, 133, 135, 137, 140-

141,146, 152, 154,158, 159-160,


190, 191, 193,194, 195, 197, 198,

199,204, 205,214,215,216,217,

218,222,224, 226,229, 231,232,




gateway to astral worlds, 34

Mrigashira, 40, 133, 134

Mula, 48,127,133,159

music, 38


mutable, 49,50,70,71,73,78,85,

91, 111


mutual reception, 172

myrrh, 246,255,259




nadir, 148


Naisargika Bala, 182

nakshatras, 40

Narayana, 261


Navamsha, 128, 131, 140, 141, 185,

187,192,194,204; See also Har¬

monic ninth



Neptune, 51, 56, 68,70, 72, 78, 106,

109,128, 155, 174,175,201

Ninth house, 136, 141, 144, 146, 148,

151,153, 154,159,192,194, 195,

204,219, 220, 238




onions, 246


opposition, 127, 149, 150, 156, 167,

168, 169, 171, 174, 180,225,241,



Orion, 40




Panapara, 143

Parvati, 244,246,251,261

passion flower, 248,259

pearl, 243,262

peridot, 247

Persia, 41

philosophy, 38


Pisces, 49, 50,51,107, 108, 109,


124, 125, 133, 137, 181,216,219,


Pisces ascendant, 159, 160,162, 163,




Pitrikaraka, 132


Pitta, 115,211,213,215,217,218,



planetary periods, 52, 134, 157, 197,


planetary rays, 25,29,33,34, 35

planetary war, 176

Plato, 63

Pleiades, 33,40

plumeria (frangipani), 248

Pluto, 51, 56, 68,70,72,78, 106,

109, 128, 155, 174-175, 201; the

Roman God, 259

poetry, 38

Prajapati, 261

Prarshara Shakti, 39

precession, 44

progressions, 197



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Punarvasu, 40, 133, 134



Astrology of the Seers



Purva Phalgum, 133

Purvabhadra, 133

Purvashadha, 133

Pushya, 133




quartz crystal, 252,264

quincunx, 169, 172




Rahu, 26,68,69, 70, 71, 73, 75,77,

78, 85, 101-108, 109, 112, 128,

129, 133,145,150,155,171, 172,

174, 176, 177,197, 198, 199,201,

212,213,215,218, 220, 225,228,




Raja Yoga, 163, 165, 180,251


Raja Yoga karaka, 161


Rajas, 69, 110


Rama, 58,59,242,257


B.V. Raman ayanamsha, 52


Rashi Chakra, 54, 140, 141, 185, 190


red coral, 245


red raspberry, 253


rehmannia, 244,253


retrograde, 177


Revati, 52, 133


Rig Veda, 39,40,55,60


rishis, 38


Rohini, 133,134


Romans, 80


rose, 253


ruby, 240, 262


Ruchaka Yoga, 179


Rudra, 259


Russian Central Asia, 41



saffron, 241,246,253

sage, 236,248, 255,257, 259

Sagittarius, 49,50,63, 107,108, 122,

127,133, 136, 145, 181, 216, 217,

219, 220, 229,231,232,233, 240,




Sagittarius ascendant, 160,162,164,

165,245, 250,252,255

sambandha, 175


sandalwood, 244,248,255, 257, 268

Saptamsha, 186; See