The Dominion or Set of the 8 Houses
by Patrice Guinard, Ph.D.
Ed. N. This text includes only 5 chapters out of the 8 of the
French version. The footnotes are not translated, but are still
available in French. This translation is mine, with corrections of
Dennis Frank, author of "The Astrologer and the Paradigm Shift"
(1992). I would express to him my grateful thanks for his work and
say that, as I have not taken his advice in some sections, he is
not to blame for some allusive expressions and for somewhat
obscure syntactic forms I've not wished to delete. So the base
text remains the French version.
The text covers the chapters 15, 28, 29, 30 and 31 of my
doctoral thesis (1993). A brief presentation of my theory had
already been published in the magazine Astralis (Lyon, issue 21)
in 1987 (however the erroneous distribution of the sectors makes
this article null and void). "The astrological system of the 8
Houses" was the object of a communication to CESPI - M.A.U.
Congress of Angoulême (December 4-6, 1992). The obviousness of the
reality of the eight astrological Sectors appeared to me in
November 1982, and I imagined a model of distribution and
domification in May 1985 (without knowing at that time the
existence of historical antecedents). This Internet version is
enriched considerably, in particular with regard to the historical
part and to the domification.
I should logically start my browsing of the astrological
structures by the Planétaire (i.e. the structured whole of
Planets) and by a reflection on the concept of operative factor in
astrology. However I make a point of then proposing this essential
part, so badly treated by the astrologers, initially because the
Houses are a fundamental component of the horoscope, then because
the theory of the Dominion is probably the most original facet of
the astrological part of my thesis.
The Dominion is not the familiar 12 Houses set of mainstream
tradition, nor even the Octotopos, an ancient 8-fold division of
space, but a new model which approaches this last one some more.
There are only eight Houses (The houses 3, 5, 8 and 12 of the
twelve folded organization don't exist); they follow one another
in the direction of the diurnal movement, because they represent
the successive phases of the apparent course of the sun starting
from its rising; finally they are centered on their "cusps".
Moreover I believe to have rediscovered the ancient organization
of the octotopos in its initial order: hôroskopos, agathos daimôn,
mesouranêma, Theos, dysis, kakê tuchê, hupgeion et aidou pulê, the
gate of dead which closes the daily cycle. I gave them less
mysterious names and more in affinity with our practical
sensitivity: the Communication, the Friendship, the Situation, the
Harmony, the Couple, the Knowledge, the Mystery, and the Fame.
SPACE
1. THE FOUR INCLUDINGS OF PERCEPTION [See the French text]
2. WHAT IS SPACE?
3. THE THREE ARCHETYPES OF SPACE [See the French text]
THE DOMINION
4. ORIGIN OF DOMINION AND HISTORY OF THE 8 HOUSES
5. ORGANIZATION OF DOMINION
6. THE MEANING OF THE DOMAINS
7. THE DOMIFICATION
8. QUADRIVERSITY AND CULTURES [See the French text]
2. WHAT IS SPACE?
Space is not a neutral, continuous, isotropic medium, an
inanimate container of objects, or mere abstract context of motion
: "There is not really a space, or 'the space', but there are
distinct, heterogeneous spaces, endowed with singular properties.
All that belongs to the one of these spaces is located as in a
field of forces, and is penetrated, as by osmosis, of qualities
which characterize this space. Instead of a neutral medium,
homogeneous, kind of uniform background, there are areas,
qualitatively determined, and which are also determining." [11a]
Not more than time, space can't be measured: there is an
infinitesimal "distance" between two distant places which belong
to a same area, like there is an incommensurable "distance"
between two contiguous places belonging to distinct areas. It is
the speed, the activity and the displacement which are measured,
and not the organic areas or domains formed of indivisible
entities.
Paul Valéry, commenting on Zeno the Eleate: "One can speak
about half only after having considered the whole, i.e. to have
crossed it, so that to prevent the movement from starting, one
starts by splitting it, therefore to pose it. Space to be crossed
is only one movement." [12a] What one commonly understands by
space, when one observes an object "in space", it is the
quantified and culturally given framework of a perceptive
experiment, the field of mobility of a contingent motricity,
convention necessary to the separability of the objects for
perception. Then space is nothing any more by itself, if it is
only the formal container of these discriminated forms. The
traditional qualitative assignments, primordial ones, were
replaced by quantitative measurements which are external for them.
The 'wide matter' of Descartes marks this substitution explicitly.
Each thing does not appear any more but through the quantifiable
reports which define its otherness.
Space is neither the homogeneous extent of mathematics, ideal
of a conventional and infinite divisibility, nor the heterogeneous
and functional field, formless, of the practical needs and
ends.[13a] Between the One and the Multiple, a place must be made
with the Number, invaluable with the eyes of Plato. The loss of
the qualitative membership of Space and the uprooting of modern
consciousness, projected in a network of pragmatic and contingent
relations, express its rupture with the Earth.
Space is the world, not either chaos but Cosmos, qualified,
differentiated, directed, pre-organized, from which the various
areas, in a limited number, have specific qualities, transmissible
with the animated beings which are attached to them. Or rather:
each field, each sector, each direction, each Orient, is a
"organic being" whose separate entities which live therein are the
apparent manifestations.
The world is habitat, symbolic field of exteriorisation of the
alive one. Failing to acknowledge the dimension of quality in
local environments confines consciousness to a basic level: even
animals may be aware of that quality, having evolved to suit it.
"Spaces measured by interior states presuppose primarily a space
qualitative, discontinuous, whose each interior state is oneself
measurement." [14a] Space is the field of projection of an
interiority from which one will have learned how to recognize the
various colourings. Thus the four directions of anisotropic space,
associated with the seasons of the year, are recognized by colors
and animals in ancient China (Dragon of azure (or green) / red
Bird / white Tiger / black Tortoise) and from the Zuñi Indians, or
by winds from the Aztecs. The whole earth is subjected to this
quaternary organization of which those who, in the primordial
cultures, proclaim themselves "the men" or "the human beings",
occupy the center, the region, city or house, Temple. And for each
one, it is a question of finding its favorable place, its sitio,
taking into account the overall distribution, his temperament, and
his existential situation of the moment.
4. ORIGIN OF DOMINION AND HISTORY OF THE 8 HOUSES
The navigators of Antiquity, untiring wanderers of the watery
territories, were the first to think the form of space and of the
Earth. Winds! The wind of West and the wind of South differ. One
does not venture with impunity and without precaution in a
direction without knowing its properties and its qualities. Space
is heterogeneous and alive. And it is the "Rose", that of the
winds, the compass card, with its eight directions, which took
form as a collective concept in the minds of these pioneers.[1]
The astrologers will inherit this octoadic design of space,
probably at the proto-historical time of astrology. One preserved
a proclamation of the Assyrian sovereign Sargon II (721-705 B.C.):
"Before and behind, in all the sides opposite to the eight winds,
I opened eight great gates." [2] The Etruscans soothsayers,
contemporaries of Sargon, also used a distribution by eight.[3] It
is known that the Sumerian divine triad, cosmogonic, AN (Anu) /
EN.LIL (Enlil) / EN.KI (Ea) had already been replaced by the
Semitic planetary triad Sîn (the Moon) / Shamash (the Sun) /
Ishtar (Venus) before the 14th century B.C., time to which appear
their emblems. One recognizes the lunar crescent, the Venusian
star with 8 branches and the solar disc with 4 axes and 4 rays
intercalated, on a kudurru dating from the time of the Kassit king
Melishipak (1188-1174).[4] L.W. King observes : "The presence of
the solar and lunar emblems, and the eight-pointed star of Venus
at the head of the symbols on most of the boundary-stones suggests
that an astral character underlies them." [5] The representation
of Venus and besides that of any star in general in the form of
initials with 8 branches attests of a very old division of
celestial space in 8 sectors, as seems to be shown in the only
known Mesopotamian planisphere, which divides the celestial sphere
into 8 zones.[6] The division of the local sphere in 8 sectors
also existed in the first Chinese astrology,[7] and the
Mânava-Dharma-Shâstra (the Book of the Laws of Manu), resulting
from the brahmanic tradition, mentions the 8 celestial areas.[8]
Was this natural division of space integrated by Assyrians or
Chaldeans into a proto-theory of the astrological Houses, or was
this assimilation the result of a later speculation worked out by
the first Greek astrologers? What is certain, it is the
preexistence in Greece of an 8-houses system prior to the
12-houses system, suggested by the investigations of ancient
horoscope specialist John North.[9] Incorporation of the houses (8
or 12) appears very seldom in the Greek horoscopes which reached
us: most significant go back to September 428 A.D. and October 497
A.D.! [10]
The stoic astrologer Marcus Manilius (~ 48 B.C. - 20 A.D.)
referred to this system of the eight places, to which the former
astronomers would have given the name of octotopos.[11] However
Manilius seems to confuse the old system with the system of the 12
places, or at least tries to make a synthesis, the poetic
character of its stating preventing him from entering in detail.
It results from it an obscure text in two parts, the first
presenting the 4 angles of the sky and the 4 intervals which
separate them (ed. René Alleau, p.160-163), the second describing
the characteristics of the 12 houses (ed. René Alleau, p.164-170).
The comments of René Alleau on this passage are as obscure as the
translation of the librarian of Sainte-Geneviève in Paris, and the
London edition of 1697 is hardly enlightening.[12]
In the same way, Firmicus Maternus, towards 335 A.D., devotes
the XIVth chapter of its second book to the eight loci (1 life, 2
hope [of richnesses], 3 brothers and sisters, 4 parents, 5
children, 6 health, 7 wife, 8 dead), before continuing by the
analysis of the twelve houses.[13] With book IV he enumerates the
geniture places again: "That of the naturalness, the subsistence,
the race, the parents, the brothers, the marriages, the descent or
the last day of the life." [14] Bouché-Leclercq suggested since
1899, in his polemical book, the anteriority of the octotopos (or
oktotopos) to the dodekatopos: "There must have been a forsaken
tradition which divided the circle of geniture into eight boxes,
or in twelve boxes of which eight only were regarded as active,
and (...) this system could not be understood neither by Manilius,
nor by Firmicus, both tending to disfigure, but incompetent to
invent." [15] This anteriority of the system of the eight houses
seems confirmed by the traditional significances allotted to
houses 1 (life) and 8 (death). It is after the expiry of the
eighth house that a new daily cycle could start again.[16]
One still finds traces of the octotopos in the few rare
fragments which remain to us of the writings of a disciple of
Hipparchus, Serapio of Antioch (~ 125 B.C.), of Thrasyllus, the
astrologer of Tiberius [17], and of the Athenian Antiochos (2nd
A.D.). The famous Indian astronomer-astrologer Varâha Mihira
(~505-585), heir to Greek astrology as well as Babylonian
theories, preserved in his Brihat-Samhitâ the theory of the 8
districts, dependent on the 8 directions of space and
corresponding to the Hindu divinities.[18]
Wilhelm Gundel proposed in 1936 a theory of the evolution of
the system of the astrological Houses in 4 stages: an initial
organization in 4 quadrants defined by the cardinal points
(running clockwise and symbolizing the 4 ages of existence), an
organization in 8 sectors of 45° (quadrants and cardinal sectors),
an organization in 12 sectors (also running clockwise), and
finally the organization in 12 sectors (numbered
counterclockwise), which have given birth to the system usually
used today and of which Hermes Trismegistos could have been the
inventor and "Nechepso-Petosiris" the legatee.[19]
It could be possible that the model of 8 houses has been
organized in relation to the system of Elements and of elemental
values, at an epoch early enough to predate the first hermeticist
astrological writings (~ 250-200 B.C.), perhaps in the stoical
world of the beginning of the 3rd century B.C., which, taking
again the Platonic succession of Elements (Fire, Air, Water,
Earth) [20] and ordering them in the direction of diurnal
movement, may have incorporated the intermediate elemental values
(dry, hot, humid, cold), markers of the 4 characteristic moments
of the solar course (the rising, the upper culmination, the set,
the lower culmination). This produces a model which would have
been in competition with the elemental zodiacal model (Air =
Spring, Fire = Summer, Earth = Autumn, Water = Winter), whose
symbols of the quarters follow one another in the opposite order
of the diurnal movement. The two circular organizations, one
running clockwise, the other in the opposite direction, agree if
one logically superimposes noon with the summer solstice. This
model could have been the prototype of a unified theory of the
astrological Houses and zodiacal Signs.[21]
[Image]
One knows in addition that the Valentinian gnostics had
established a procession of 30 Eons (essences or immortal
energies): it is the theory of the Plerom, paradigm of the
Totality. The 30 Eons are divided into 3 groups: the Ogdoad, the
Decad and Duodecad. Markos of Haeresiarcha (late 2nd century A.D.)
developed a model, assimilating the Valentinian Eons with the
astrological operators: the Ogdoad formed of the 4 emanations or
first Eons (Elements) and of the 4 agents (elemental values), the
Decad made up of 7 planets, of the "8th Sphere", of the Sun and
the Moon, and Duodecad of the 12 zodiacal signs. "They [the
disciples of Marcus] maintain, then, that first of all the four
elements, Fire, Water, Earth, and Air, were produced after the
image of the primary Tetrad above, and that then, we add their
operations, viz., heat, cold, dryness, and humidity, an exact
likeness of the Ogdoad is presented. They next reckon up ten
powers in the following manner: There are seven globular bodies,
which they also call heavens; then that globular body which
contains these, which also they name the eighth heaven; and, in
addition to these, the Sun and Moon. These, being ten in number,
they declare to be types of the invisible Decad, which proceeded
from Logos and Zoe. As to the Duodecad, it is indicated by the
zodiacal circle, as it is called; for they affirm that the twelve
signs do most manifestly shadow forth the Duodecad, the daughter
of Anthropos and Ecclesia." [22] What is remarkable in the concise
report of his contemporary Irenaeus, it is that not only "Ogdoad"
seems to be obviously reported to the octotopos, but also that the
gnostic people had a kind of prescience of the existence of Uranus
and Neptune.
There is a contemporary text, of 2nd century A.D., the
essential text on the matter, written by an anonymous astrologer,
which describes a system of 8 houses or places (loci) that is
alloted to Asclepius: "From the horoscope one seeks all that
relates to the life, from the second sector, while going to the
top, one seeks the material life, from the third the brothers and
sisters, from the fourth the parents, from the fifth the children,
from the sixth misfortune and difficulties, from the seventh the
woman, and from the eighth the fate and the death and term of
life, according to those [the planets] which exert a dominant
influence in their houses..." [23]
The eight arcs of approximately 45 degrees, centered on the
Angles for four of them, follow one another in the direction of
the diurnal movement. In the dodekatopos the sectors are counted
starting from the Angles, which define the four "cusps" of
reference, and, illogically, in the opposite direction of the
diurnal movement. This triple divergence between the two systems
(the number of the Houses, their positioning, and their direction
of succession) would be explained by the incomprehension of the
initial system, from which results the relatively late
development, by the Greeks, of a duodecimal distribution, copied
on the zodiacal model. This contrived assimilation deprives local
space of its specific nature and implies a redundancy of the
zodiacal structure. The astrologer Cyril Fagan : "The Greeks made
it [the Dodekatopos] synchronize with the signs of the zodiac,
commencing with Aries 0°, notwithstanding the fact that the order
of the houses runs from west to east, whereas the signs of the
zodiac run from east to west. Hence, they are incompatible. One
cannot pair off twelve signs and twelve houses when they run in
opposite directions." [24]
The lesson of the octotopos was not forgotten in the
Renaissance: Tycho Brahe exposes in 1573 a system of 8 houses of
45°, divided from the first vertical.[25] The octotopos is also
used in medical astrology by Cardano, by Thomas Finck (1561-1656)
in his Horoscopographia (Schleswig, 1591), by the pioneer of
English astrology, Christopher Heydon, in his private
journals,[26] and by Nicholas Culpeper (1616-1654) who associates
it with the lunar cycle and the theory of the "critical days"
(7th, 14th, 21th and 28th of the lunar cycle).[27] More recently,
Doctor Hans Michel of Nürnberg presented a system of 8 houses
based on the work of the geophysicist F. Lehner.[28]
If the idea of the eight space directions is really the
original and operative base which guided the development of the
set of the astrological houses, it must be possible to find traces
of it in the ancient literature and the cultural representations.
The topic of "Ogdoad" is recurring in Egyptian theo-cosmogony:
according to Isha Schwaller de Lubicz, successive cosmogonies of
Memphis, Hermopolis and Thebes admit each one, according to their
mode of organization, the preponderance of 4 couples of Neter, or
primordial God-principles.[29] This interpretation seems
compatible with the presentation of Seneca: "The Egyptians posed
four elements and makes a couple of each one of them." [30]
The Indian Kaushîtaki Upanishad (~ 600-400 B.C.) puts in
parallel two series of situations, each one formed of four couples
which illustrate the coincidence of divine and human
possibilities. On the divine level coexist "those which are in the
sun" and "those which are in the moon", those which reside "in the
flash" and "in the thunder", "in the wind" and "in the space", "in
the fire" and "in the water". These 8 stations correspond on the
individual level to a new series of four polar couples:
respectively, those which are "in the mirror" and "in the shade",
"in the echo" and "in the sound", "in the dream" and "in the
body", "in the right eye" and "in the left eye".[31] In addition,
the solar symbolism of the wheel is attested for a long time in
the vedic writings and Brâhmanas. One finds it in architecture:
the 8 directions, represented on the wheel of the temple of
Konarak (close to Puri), dedicated to the god Sun Sûrya, symbolize
the 8 solar rays.[32] In the kemari (Japanese balloon game of 7th
century A.D.), but attested in China in the 2nd century B.C.), 8
players occupy the 8 space directions and must return a balloon
symbolizing the Sun.[33] The Trigrams of the I Ching could be the
symbols, interpreted and understood more or less well since moved
back times of their invention, of the astrological houses, and
their organization could be a prototype of the Dominion. [For the
I Ching, see the French Text]
These examples tend to show that the same archetypal round was
interpreted under various modes within relatively independent
cultures, and contrary to the zodiac, the raison d'être of the
device was lost. It is probable that the space order by eight
preceded the more structural order by twelve, of a more delicate
handling. With the Zodiac, one leaves the concrete one, the
terrestrial one, for the abstract, the celestial one. The loss of
the sensitivity to space (and time) does not go back to today: it
marks the incapacity of the "modern" mind, plunged in kali yuga
since 3101,[34] the 28th year of the 7th Manu, to think by places
and by moments.
5. ORGANIZATION OF DOMINION
If local space is organized in oriented field sectors, this
provides a theory of astrological Houses. Uncertainties which
remain in this disputed branch of astrology encouraged many
astrologers to evacuate it, following Kepler's example. Indeed
they agree neither on their localization, neither on their number,
nor even on their nature, their function or their significance.
Unlike the Zodiac and the Planétaire, the Dominion is not the
object of any convincing neurophysiological correlation, likely to
guide the development of a model. It is possible that new
scientific advances, in particular in the geomagnetic field, could
contribute to clear up the imbroglio.
The zodiacs can be defined like geocentric and structuring
cycles of planets, whose zodiacal signs represent the successive
phases: annual cycle for the Sun, "monthly" cycle for the Moon, 12
years cycle for Jupiter (essential in Chinese astrology), 165
years cycle for Neptune... The domification is a cutting of the
celestial sphere, of the various phases of its daily rhythm,
apparent rhythm due to the rotation of the earth on itself. It
conceptualizes the space-time rooting of the organisms on Earth
and allows the ordinance of the daily successive positions of
planets for an observer located in a specific place of terrestrial
surface.[35] The Houses are topocentric divisions of the celestial
sphere. It results that the delimitation of the Houses, dependent
on the hour and of the birthplace of the native, "personalize" a
birth chart relatively to many similar others of any given day.
The earth rotates, from West to East, in 24 sidereal hours, so
it seems to move, for this period, from East to West, the whole of
the celestial sphere, including the privileged actors of the solar
system which are the planets, the star which maintains them in its
field of attraction, and the terrestrial satellite. The apparent
daily movement of these stars fits in a sinusoidal wave of 4
phases, similar to that which characterizes their zodiacal
movement: from the Ascendant to the Midheaven, the star rises
above the horizon, from the Midheaven to the Descendant it goes
down again, always above the horizon, from the Descendant to the
Anti-Midheaven it declines below the horizon, from the
Anti-Midheaven to the Ascendant it rises, but below the horizon.
These 4 phases define their diurnal and nocturnal semi-arcs.[36]
The daily movement of a star crosses eight successive phases
which delimit eight space portions, eight specific, diurnal fields
(positive, open), then night fields (negative, closed), according
to their localization above or below the horizon:
- 1. The star rises and passes the Ascendant.
- 2. It rises in the East toward the meridian (at the left
side of an observer turned towards the South).
- 3. It reaches maximum elevation (culminating on the meridian
at the Midheaven).
- 4. It sinks toward the western horizon.
- 5. It sets past the Descendant.
- 6. It drops from the western horizon to the meridian.
- 7. It reaches minimum elevation at the lower meridian.
- 8. It rises from the lower meridian toward the eastern
horizon.
[Image]
The organization of the Dominion in 8 differentiated sectors
follows from a double principle: the alternation of a diurnal
Quaternary (houses 1, 2, 3 and 4) with a nocturnal one (houses 5,
6, 7 and 8), and the overlap of an angular Quaternary (houses 1,
3, 5 and 7) with an intermediary one (houses 2, 4, 6 and 8). In
phases 1, 2, 3 and 4 of the daily movement, the star is above the
horizon (diurnal sectors); in phases 5, 6, 7 and 8, it is below
the horizon (nocturnal sectors). In phase 1, the star rises and
becomes visible (Objectivation); in phase 3, it culminates
(Individuation); in phase 5, it lies down and becomes invisible
(the Diurnal join the Nocturnal: Alligation); in phase 7, it
reaches its lower culmination (Participation).[37] The angle AS
marks the introversion (an attitude of mind turned towards
inside), the angle MC marks the extraversion (an attitude of mind
turned towards outside), the angle DS the exteriorization (a
tendency to project outside what is inside), and the angle IC
interiorization (a tendency to bring back to the inside what lies
outside).[38]
A formal logic underlies the organization of the Dominion.
Indeed it admits a centre of symmetry which opposes Alligation
sectors to Objectivation ones and Individuation sectors to
Participation ones, and an axis of symmetry which opposes one more
time the diurnal sectors to the nocturnal ones: Individuation to
Objectivation and Alligation to Participation. Moreover the
angular sectors (3, 5, 7, 1), like the intermediate sectors (8, 2,
4, 6) follow one another from the Individuation to the
Objectivation, while passing by the Alligation and the
Participation, in the direction of the apparent daily movement of
the planet.
[Image]
The curves highlighted by statistical research of "the
Gauquelin" illustrate this distribution. Indeed, except their
doubtful interest as for their project to validate or invalidate
astral reality, they show that the distribution of the angular
native positions of certain planets of individuals who excelled in
specific activities presents a characteristic curve, and in
particular for Mars in the soldiers and the sportsmen, for Saturn
in the scientists and Jupiter in the politicians. In spite of the
exuberance of literature referring to the work of the French
astro-statisticians, rare are those which only considered what is,
in my view, the only true discovery, unconscious, of this work,
namely the inscription of the eight astrological houses in the
whole curves.[39] With the graph which follows, extracted from one
of the first works of Michel Gauquelin,[40] I added the limits of
the 8 sectors, such as they result logically from the layout of
the 16 segments of the curve.
[Image]
Eight sectors, the four angular zones and the four
intermediate ones, fall under a design which could find its
explanation in the terrestrial magnetism.[41] I thought that the
shift compared to the Angles which appears for sectors 1 and 3
could come owing to the fact that Gauquelin sampling contains a
majority of approximate hours, often up to half an hour, and that
the "natural" tendency of the parents was to declare a birth hour
posterior to the real one. However it seems to me now that the
latitude of the sampling (northern temperate zone) is also
concerned, and that it is necessary to call into question their
angular location (see infra: The domification).
6. THE MEANING OF THE DOMAINS
It was noticed for a long time that the "meanings" allotted to
the houses of Dodekatopos seemed to obey a certain logic and
claimed to some extent a systematization: for example the houses 3
(brothers and sisters), 7 (wife) and 11 (friends), associated,
artificially, with the zodiacal signs of Gemini, Libra and
Aquarius, and more artificially still, with the element Air,
concerned a common category, that of the relations. Various
attempts were elaborate, leading all to a similar correspondence.
I found the same quadripartite diagram: in Alan Leo (1913), houses
1, 5 and 9 are associated with Fire and Ego (self), houses 2, 6
and 10 with Earth and Not Ego (not-self), houses 3, 7 and 11 with
Air and relation, houses 4, 8 and 12 with Water and summation. In
Marc Edmund Jones (1945), houses 1, 5 and 9 are associated with
Ego, houses 2, 6 and 10 with the businesses and the objects
(concern), houses 3, 7 and 11 with the relations, houses 4, 8 and
12 with the rewards and the results.[46]
In addition to the fact that these distributions systematize,
in my view, a null and void system of the Houses, that of the
dodekatopos modelled on the zodiac [47] and whose elements follow
one another in the opposite direction of the diurnal movement,
they refer to an exteriority. How the objects of the tangible
world could appear in the chart? Kepler, detractor of the
classical theory of the Houses, points out that "The sky does not
give to the man his practices, his history, his happiness, his
children, his richness, his wife (...)" [48] No 'object' of the
tangible world could be registered in the chart of a native. Even
if one states that the third house does not concern the brothers,
but the report which one can have with them, it remains then
nevertheless an existing outside which has nothing to do with
astral inside. It would be necessary for example that all the only
sons had a kind of configuration similar in "the house of the
brothers"! And why would the existence of the brothers and the
sisters, random event of a biological nature, be registered in the
chart of a native whose birth, in certain cases, is prior to this
event?
The Houses cannot indicate plans of individual realization
external to the consciousness; they do not refer to external
objects, but to psychic states, interior incitements. The
differentiation of symbolic space system presupposes various
fields of organization of the impressionals. The astral Houses are
for the consciousness the modes of subjective apprehension of its
environment, the relational textures which it distinguishes in its
environment. They translate the way in which it perceives its
relation with what surrounds it, the way in which it feels linked
to the world, its mode of existential insertion, its mode of
being-in-the-world. Thus each one built his space through one or
the other of these astral reinforcements.
The Dominion consists of four groups of two Houses, one
diurnal and the other nocturnal. Each one of these groups marks a
certain degree of opening of the consciousness to what surrounds
it. I name them Individuation, Alligation (from latin ligare),
Participation and Objectivation. The opening of the consciousness
is maximum in Objectivation, minimal in Individuation. One can
define the conditional implications of these various relational
modes which control the consciousness. Thus house 3 (diurnal
Individuation = house 10 of the dodekatopos) does not indicate the
trade, the profession, nor even the career, the honors or the
reputation, but the mode of integration of the consciousness in
the world, the individuated mode, which encourages one to believe
that the search for honors and for social gratification is the
obvious value which justifies his existence, notwithstanding the
effective results of the actions which he could initiate to carry
out his ideals.
The Individuation houses [49] produce a tendency to separate,
to acquire distinctive character and develop unique particular
personal features, strengthening subjective reality in contrast to
the objective environment. The Individuated feels confined: he
fights and struggles in the arena of the competition.
The Alligation [50] houses produce a tendency to exteriorize,
to open with others, to approach particular realities or people,
to link itself with them in a spirit of reciprocity, to open out
in the relation and in the transparency of the consciousnesses.
The Alligated feels dependent: he is driven in the area of the
interaction.
The Participation houses produce a tendency to interiorize the
most various realities in achieving an interdependence with these
realities, and to include oneself as an alive part of an inclusive
and organic totality, in resonance with a multiplicity of beings
and by an undefined receptivity with life. The Participated feels
absorbed: he bathes in the sphere of symbiosis.
The Objectivation houses produce a tendency to be abstracted
from reality, with focus on an exteriority which prolongs and
diversifies the apprehended phenomena, to reduce one's sense of
separate self until becoming the element, among others, of a
relational set. The Objectivated feels enmeshed: he becomes
abstracted in the network of incorporation.
The personal pronouns of the language illustrate this
quadripartition. I (individuation) marks the insulation and the
assertion of a separate subject facing an indistinct multitude.
YOU (alligation) marks the connection with others, the setting in
prospect for the otherness in the form of the dialogue, the
exchange and the permeability of the consciousnesses. US
(participation) marks the integration with an organic whole which
acts in unison, and not a simple association for common interests.
THEY (objectivation) marks the exteriority and the objectivity of
the glance. These forms of addresses in literature and in writing
in general are often rather reliable indicators of the tendencies
of the writer: the I of Augustin, Montaigne or Descartes, the You
of the dialogues of Plato, the Us of Heraclitus...
The pronouns known as "possessive" do not mark invariably the
possession, but apply, according to situations, with one or the
other of the four relational modes: If I evoke my pen, my cat
which hums under the table, my health, or my text, the possessive
pronouns indicate, respectively, the property, the connection, the
integration, or the incorporation. My pen is an object external to
myself: I use it, I could exchange it, it only exists to be useful
to me. My she-cat is a being with which I communicate a particular
relation: it has got its wishes, its sudden changes of mood, its
tricks, and I have mine. When I speak about my health, I imagine
with difficulty to speak about other thing that of myself. And the
text that I am writing is external to me, because I yield with
multiple coercions, but it is also, such as I intend to carry it
out, the reflection of my comprehension of a language and of
foreign notions: By the act of writing, I always subject myself to
the infrastructure of a language and of a mental universe that are
existing before me.
The "individuated" character - which is precisely such,
individual, only under this mode - seeks to increase its prestige
and to acquire capacity on the world which it attends. It carries
out its "ventures" for a substantial, material or social profit.
Its mode of training is pragmatic: it seeks concrete results by
its active transformation of the surrounding world. Its priority
is the effectiveness of the action and the utility of the
knowledge. The ontological difference between an individual and
another, its competitor, is lived on the mode of the separation of
minds. Ego is conceived itself as limited and blocked by Not Ego:
Fichte. The consciousness feels alienated by any otherness or
exteriority: Sartre.
Diurnal or open Individuation (Situation): muliplying
experimental ventures in order to make an impression on things,
assertion of the ego through the action, drawing upon one's
capacity to use power to change circumstances, pursuing various
strategies in order to attain goals. Is only real what force is
improving.
Nocturnal or closed Individuation (Fame): safeguarding of its
interests and closing on oneself, appropriation of the supplied
energy in the surroundings, constitution and assertion of oneself
in a univocal form, assimilation and egocentric reorganization of
the exteriority. Intellect is an implement for the personal power.
The "alligated" character lives in symbiosis with others. It
builds its personality through its meetings, by the dialogue and
the exchange. It wakes up under the glance of the other and
according to its reactions. Its mode of training is emotional: it
grows in the confidence and warmth created by the presence of
others. Recognising the other as somebody allows mutual
transformation of consciousness. The ontological difference is
felt like an insufficiency due to each being insulated,
predisposing each to find its complementary. Sociability is only
possible in the space of minds which are acknowledged: Rousseau.
The reality immediately offered to the consciousness is not the
Ego, but the Others: Scheler.[51]
Nocturnal or closed Alligation (Couple): providing a
protective space, allowing privileged relations emotional bonding,
visceral adhesion to the nearest, focus on what and who one likes,
simultaneous effusion of consciousness, total cohabitation for
best and worst. Equivalence of mine and yours.
Diurnal or open Alligation (Friendship): insertion in a
community field of which one preserves the integrity and in which
one reserves oneself the function of organizer, creation of
figures, roles and scenarios in a user-friendly space where each
one finds place, development in the show of everyday life. Each
one plays his role in the human comedy.
The "participated" character aspires to its essential being
and is attentive to its feelings. Immersed in the indefinite
mutability of the world, it takes part in its slightest
variations, its most subtle vibrations. Its mode of training is
ethical: it encourages with the realization of what claims the
situation, in yielding to the time and by the acceptance of the
consequences of its acts. The virtue results from a unselfish
contemplation, animated by an interior requirement. The
ontological difference is a prerequisite to the differential
integration of each one to the whole. Each being expresses a
particular prospect of an harmonious totality: Leibniz. Only the
intersubjectivity is likely to fill the ditch which separates the
Ego consciousness from the world: Husserl.
Diurnal or open participation (Harmony): immediate
impregnation of the most subtle realities, becoming open to the
possibilities of destiny, receptiveness to a climate favourable
for development, integration in the immaterial atmosphere bathing
reality, contemplation of its inexpressible beauty beyond
appearances. The world is magic and alive throughout.
Nocturnal or closed participation (Mystery): dispossession of
oneself by questioning of any formal identification of the Ego,
attention to the improbable, capacity to change oneself within a
restricted but concentrated field, spiritualization of the
consciousness heightened of the inexpressible one. The world is
unfathomable and is not what it appears to be.
The character "objectivated" searches for a knowledge which
treats, by a unique logic, the external phenomena and those which
control its intellect, and apprehends a knowledge likely to
release it from the egoistic motives resulting from its
existential rooting. Its mode of training is cognitive: it
presupposes the adequacy of intellect and language to the external
world, and develops itself by abstraction and reasoning. The
ontological difference is governed by general laws. Reality is
rational in its totality: Hegel. Reality can be the object of an
infinite logical analysis: Peirce.
Nocturnal or closed Objectivation (Knowledge): mastery of
constraints and restrictions leading to transcend any materialist
or existential dependence, elimination of the artifice calming any
excitation, reasoned construction of oneself and world. Knowledge
releases from ignorance and agitation.
Diurnal or open Objectivation (Communication): experimentation
on oneself by improvising in a loom of abstract relations,
diversifying one's mediating relations with the environment,
reduction of the ego and of the frustration caused by feelings of
isolation. Knowledge brings people closer.
[Image]
The 8 Houses fall under a rather logical succession.[52] In
Communication and in Friendship, the man seeks to overcome his
isolation: he wakes up in the world, then binds to others. In
Situation and in Harmony, he seeks to overcome his impotence: he
moves into the society, then he embraces life in all its
diversity.[53] In Couple and in Knowledge, he tries to overcome
his non-fulfilment: he withdraws with what he likes, then with
what he knows. In Mystery and in Fame, he reaches the term of his
existence and seeks to transcend his destiny: he gives up all and
discovers the ineffability of the world, then he is not there any
more and bequeaths his heritage, his properties, and his name.
Greek designations of the astrological Houses (the Infernal
Gate, the Evil Fortune, the God...) were abandoned and replaced by
simple numbers, which seems to me to be a sign of the failure of
the symbolic meaning of the 12 Houses set. If one now compares the
"meanings" of the 12 houses [54] with those which I propose in my
interpretation of the octotopos, one observes a relative
agreement:
1 (dodekatopos) life = 1 (octotopos) the Communication,
awakening in the world
11 (dodekatopos) friends = 2 (octotopos) the Friendship
10 (dodekatopos) honors = 3 (octotopos) the Situation, the
career, the honors
9 (dodekatopos) travel, revelations = 4 (octotopos) the
Harmony, the spiritual experiment
7 (dodekatopos) marriage, wife = 5 (octotopos) the Couple
6 (dodekatopos) health, work, sorrow = ? 6 (octotopos) the
Knowledge
4 (dodekatopos) parents, origins = 7 (octotopos) the Mystery
2 (dodekatopos) money, properties = 8 (octotopos) the Fame,
the heritage
In addition, I am for a long time disconcerted by the
incoherent coupling of Greek designations of the 12 houses: Good
Fortune (Agathê tuchê) and Misfortune (Kakê tuchê) of houses 5 and
6, Good Spirit (Agathos daimôn) and Evil Spirit (Kakos daimôn) of
houses 11 and 12, God (Theos) and Goddess (Thea) of houses 9 and
3, the first two couples associating of contiguous houses, the
third of symmetrical ones. I propose the following explanation:
houses 5, 12 and 3 would have been added subsequently, as well as
the house 8 whose Greek designation remains problematic besides.
There would thus have been another model of the octotopos which
did only include, in addition to the 4 angular houses, the houses
2 (Aidou pulê = latin Porta inferna = the Gate of Hades), 6 (Kakê
tuchê = latin Mala fortuna = Misfortune), 9 (Theos = latin Deus =
God) and 11 (Agathos daimôn = latin Bonus daemon = the Good
Spirit) of the later dodekatopos. This system is coherent for the
following reasons: Mala fortuna (Kakê tuchê) and Porta inferna
(Aidou pulê) are found under the horizon (to be noted their female
and negative character), Deus and Bonus daemon above the horizon;
Mala fortuna is opposed semantically to Bonus daemon and Porta
inferna to Deus; Porta inferna is logically the last house, that
which marks the passage to death. Here thus the probably oldest
Greek version of the octotopos, and its equivalence with the model
of the Dominion:
1 the Hour-marker (Greek hôroskopos) = AS = the Communication,
the awakening in world
2 the Good Spirit (= House 11 of the dodekatopos) = the
Friendship
3 Midheaven (Greek mesouranêma) = MC = the Situation
4 the God (= House 9 of the dodekatopos) = the Harmony, the
spiritual experiment
5 Descendant (Greek dysis) = DS = the Couple
6 the Misfortune (= House 6 of the dodekatopos) = the
Knowledge
7 Anti-Midheaven (Greek hupgeion) = IC = the Mystery
8 the Gate of Hades (= House 2 of the dodekatopos) = the Fame,
the heritage
The existence of an octotopos, organized in the diurnal
direction, and running from the House 1 (vita) to the House 8
(mors) is attested (cf. supra). The existence of this other
octotopos, organized also according to the diurnal movement, thus
seems strongly probable to me: moreover it is completely
compatible with the Dominion, such as I imagined it, intuitively,
since 1982. It is probably earlier than the other octotopos, which
would have appeared only after the assimilation of the twelve
zodiacal signs with the twelve houses of Dodekatopos, according to
the diagram which still guides, alas!, majority of the
interpreters: Aries/life, Taurus/money, Gemini/brothers...
Let us take again the evolutionary diagram of Gundel, but now,
in 6 stages:
1st: An initial system with 4 quadrants.
2nd: An organization in 8 sectors of 45°, very old in its
Greek form (~ 350 B.C.?), and probably of Babylonian or Assyrian
origin.
3rd: An organization in 12 sectors running clockwise, with
addition of the 4 houses which one preserved the Greek names.
4th: The hermeticist organization in 12 sectors, running
counterclockwise and copied on the zodiacal model (~ 250 B.C.).
5th: Assimilation of the names of both dodekatopos, running
from now in the same direction.
6th: An octotopos former to Manilius (~ 100 B.C.), attested in
2nd century A.D., copied on the "zodiacal" dodekatopos from which
one would have preserved only 8 houses, of which the eighth, the
Death, seems to correspond to the Gate of Hades of the first
octotopos.
Thus, in front of this imbroglio, namely the existence of at
least two competitor semantic models of the octotopos, and several
alternatives of the dodekatopos, it is not surprising that
Manilius could not make it out: likewise Bouché-Leclercq, 1900
years later, didn't understand it either.
7. THE DOMIFICATION
About sixty systems of domification (i.e. of organization of
the astrological Houses in the Celestial Sphere) have been
invented. Theoretically one could imagine various others,
according to a certain number of criteria: the number of houses,
their situation compared to the points of location (houses counted
starting from cusps, or centered on these cusps), their succession
(direction of the diurnal movement or reverse direction), planes
of division (ecliptic, equator, horizon, vertical, meridian), the
projection or not of the points of the divisions on the
ecliptic...
John North showed that the systems of domification allotted to
Campanus (13th century), Regiomontanus (15th century) and Placidus
(17th century) are older.[55] The great Al-Bîrûnî (973-1049)
recommended the "Campanus method". Geoffrey Dean distributed the
methods of domification in three categories: those which directly
divide the ecliptic (such as equal Houses), those which project on
the ecliptic the points resulting from dividing another plane
(such as Morinus, Campanus & Regiomontanus), those which result
from the division of the diurnal and nocturnal semi-arcs (as the
system allotted to Placidus, that of Walter Koch (1895-1970), and
the topocentric method (1963) of Wendell Polich and Anthony
Page).[56] Another original method, based on dividing several
plans of the celestial sphere, was adopted by the Italian
astrologer Aldo Lavagnini.[57]
The systems of division which prove to be impracticable for
the extreme latitudes seem to me disqualified (Placidus for
example), like those which, for these same latitudes, present too
strong disproportions between the Houses (like Campanus). Because
of the inclination of the ecliptic compared to the equator, one
observes unequal times for the rising of the zodiacal signs during
one day. The principal difficulty of the techniques of
domification result from their projection the Houses on the
ecliptic. I will proceed to describe a new system of domification,
adapted to the Dominion, rather near to that, ignored, of
Lavagnini, while remaining convinced that it is not necessary to
project the cusps of the houses on the ecliptic. Its interest is
primarily practical.
I take initially into account the East Point (EP), i.e. "the
equatorial Ascendant", in other words the zodiacal degree which
rises for an equatorial birth, or the Eastern point of
intersection between the plans of the horizon and the equator.
Then I consider the median point (M) between AS and EP: this point
M cannot move away of more than 45° of MC or IC, even under
extreme latitudes. Then I calculate angular difference (D) between
M and the MC. House 2, the Friendship, is located at equal
distance of the point M and the MC, but it is not invariably equal
to 45°: its extent depends on D (which cannot be higher than
5,625, which avoids the disadvantages of the Campanus system). Two
cases arise then. If D > 90°, then the extent of house 2 is 45° +
(D - 90°) / 8; if D < 90°, then the extent of house 2 (as that of
house 6) is 45° - (90° - D) / 8. I choose 8 because there are 8
houses. The reasoning is reversed for houses 4 and 8; the angular
houses (1, 3, 5 and 7) have an extent of 45° each one
So the chart of Paul Valéry: AS = 78°, MC = 321°, EP = 56°
(approximate values).
78 - 56 = 22 from where M = 56 + (22 / 2) = 67°
D = (360 + 67) - 321 = 106°
D > 90° hence the extent of house 2 = 45 + (106 - 90) / 8 = 47°
Medium of the house 2 = 321 + 67 - 360 = 28°
Beginning of the house 2 = 28 + (47 / 2) = 51°30
Beginning of the house 3 = End of the house 2 = 28 - (47 / 2) =
4°30
Beginning of the house 4 = 4°30 + 360 - 45 = 319°30
Beginning of the house 5 = 319°30 - 43 = 276°30
Beginning of the house 6 = 276°30 - 45 = 231°30
Beginning of the house 7 = 231°30 - 47 = 184°30
Beginning of the house 8 = 184°30 - 45 = 139°30
Beginning of the house 1 = 139°30 - 43 = 96°30
Practically, it is the position of the Sun, then those of the
Moon and a possible planetary cluster, which determine the
sectoral quality of the native. Thus in Valéry's chart, the Sun,
in 7° of Scorpio, is in house 6 (Knowledge) and the Moon, in 4° of
Gemini, is in house 1 (Communication), the two houses of
Objectivation. Generally, a nativity presents a principal house
and a secondary one. Using a programme of evaluation and
prioritisation of the astrological operators (planets, zodiacal
signs and houses), which works under DOS, to which I've working
since August 1983, and that I would let at the disposal of the
readers of C.U.R.A., I sought for charts of writers who presented
a particular evaluation with regard to planets and zodiacal signs
(in other words almost only one sign and one planet, which is
rather rare) in order to illustrate the importance of the sectoral
operator in the chart, and I found the following data, which "are
speaking" about themselves:
- Valéry, born on October 30, 1871, at 19h, Sète (France):
Scorpio, Mars, Nocturnal Objectivation
- Baudelaire, born on April 9, 1821, at 15h, Paris: Aries, Mars,
Diurnal Participation
- Proust, born on July 10, 1871, at 23h30, Paris: Cancer, Saturn,
Nocturnal Participation
- Miller, born on December 26, 1891, at 12h30, Brooklyn (New
York): Capricorn, Mercury, Diurnal Individuation and Participation
- Freud, born on May 6, 1856, at 18h30, Freiberg (Moravia):
Taurus, Uranus, Nocturnal Alligation.
I advocate that it is impossible to understand these charts
without taking account of the Dominion. Baudelaire, author of Du
vin et du haschisch (1851) and of Les Paradis artificiels (1860)
is a son of House 4. The author of La Soirée avec Monsieur Teste
(1896) and of the Cahiers, this colossal and singular experience
of extended analysis, that for which, alas! (within sight of the
world in which we live), the stupidity was not the strong point,
is a son of House 6. And the concepts of resistance and transfer
play a driving role in this inter-relational therapy (House 5),
which is the psychoanalysis.
---------------------------
[11a] Jacques Soustelle, L'univers des Aztèques, Paris, Hermann,
1979, p.136. « Texte
[12a] Paul Valéry, in Cahiers, Judith Robinson (éd.), Paris,
Gallimard, 1973, vol. 1, p.510. « Texte
[13a] Mircea Eliade décrit l'espace profane en opposition à
l'espace sacré : "Toute vraie orientation disparaît, car le "point
fixe" ne jouit plus d'un statut ontologique unique : il apparaît
et disparaît selon les nécessités quotidiennes. A vrai dire, il
n'y a plus de "Monde", mais seulement des fragments d'un univers
brisé, masse amorphe d'une infinité de "lieux" plus ou moins
neutres où l'homme se meut, commandé par les obligations de toute
existence intégrée dans une société industrielle." (in Le Sacré et
le Profane, Hamburg 1957; éd. fr. Paris, Gallimard, 1965, p.23). «
Texte
[14a] Henry Corbin, Temple et contemplation, Paris, Flammarion,
1980, p.201. « Texte
[1] Cf. Léopold de Saussure, "L'origine de la rose des vents", in
Archives des Sciences Physiques et Naturelles, 5.5, Genève, 1923.
« Texte
[2] D. Haigh, "Yorkshire dials", in Yorkshire Archaeological
Journal, 1896, p.166; cité par Prudence Jones, "Celestial and
terrestrial orientation", in Annabella Kitson (éd.), History and
astrology (Clio and Urania confer), Unwin, London, 1989, p.40. «
Texte
[3] Cf. Prudence Jones, Ibid., p.41 et p.45. « Texte
[4] Cf. la tablette n° 90827 du British Museum (in L.W. King,
Babylonian boundary-stones and memorial-tablets in the British
Museum, London, 1912, vol. 2, plate XVIII), et aussi Giovanni
Schiaparelli (Die Astronomie im alten Testament, Giessen, 1904) et
Astrologie en Mésopotamie (Les Dossiers d'Archéologie 191, 1994,
p.43, p.51 et p.65). « Texte
[5] L.W. King, Ibid., vol. 1, p.XV. King avertit néanmoins de la
nécessité de "distinguer le caractère originel des symboles de la
signification plus tardive que la spéculation néo-babylonienne
leur a donnée." (in Ibid., vol. 1, p.XVI). « Texte
[6] Cf. la tablette du British Museum, provenant de Ninive et
datée du VIIè siècle B.C., in Astrologie en Mésopotamie, Les
Dossiers d'Archéologie 191, 1994, p.36. « Texte
[7] Cf. Joseph Needham, Science and civilisation in China,
Cambridge University Press (UK), vol. 2, 1956, p.355. « Texte
[8] Mânava-Dharma-Shâstra, tr. fr. A. Loiseleur-Deslongchamps,
Paris, Garnier, [1939?], I 13, p.4. « Texte
[9] in Horoscopes and history, London, Warburg Institute, 1986,
p.1. Cf. aussi Frank Robbins : "La division par huit était une
conception plus ancienne que le système de douze régions." (in "A
new astrological treatise: Michigan Papyrus N°1", I 20-26, in
Classical Philology 22.1 (University of Chicago Press), 1927,
p.36. « Texte
[10] Cf. Otto Neugebauer & Henry Van Hoesen, Greek horoscopes,
Philadelphia, American Philosophical Society, 1959, p.138-140 &
p.152-157. « Texte
[11] Marcus Manilius, Les Astrologiques (Astronomicon), trad. fr.
Alexandre-Guy Pingré (1711-1796), Paris, 1786; éd René Alleau,
Paris, Denoël, 1970, p.171. Cf. aussi la traduction versifiée de
Louis Ricouart : Les cinq livres des astronomiques, Anzin, E.
Dugour, 1882. « Texte
[12] The five books of M. Manilius, trad. angl. Thomas Creech,
London, 1697; Washington, National Astrological Library, 1953. «
Texte
[13] Julius Firmicus Maternus, Mathesis (Livres I et II), éd. et
trad. fr. P.Monat, Paris, Belles Lettres, 1992, p.109-110 &
p.114-118. « Texte
[14] Julius Firmicus Maternus, Mathesis (Livres III à V), éd. et
trad. fr. P.Monat, Paris, Belles Lettres, 1994, IV 16.4, p.170. «
Texte
[15] Auguste Bouché-Leclercq, L'astrologie grecque, Paris, Ernest
Leroux, 1899, p.279-280. « Texte
[16] Cf. Cyril Fagan, Astrological origins, St Paul (Minnesota),
Llewellyn Publications, 1971, p.162. « Texte
[17] C'est à Thrasyllos que l'on doit le regroupement
tétralogique des oeuvres de Platon, qui prévaut dans les
manuscrits médiévaux et qui est actuellement toujours en vigueur.
« Texte
[18] "Les seigneurs des huit quartiers (Est, Sud-Est, Sud,
Sud-Ouest, Ouest, Nord-Ouest, Nord et Nord-Est) sont
respectivement Indra, Agni, Yama, Nirriti, Varuna, Vayu, la Lune
et Siva." (Varâha Mihira, in Brihat Samhita, éd-tr Panditabhushana
Subrahmanya Sastri & Vidwan Ramakrishna Bhat, Bangalore (Inde),
Soobbiah, 1947, 86.75, p.666). Cf. aussi Ibid., 54.3, p.459 et
86.34, p.656. Il est encore question des 8 quartiers dans
l'ouvrage d'un de ses disciples (de son fils ?), Prithuyasas (cf.
son Horasara, éd-tr Panditabhushana Subrahmanya Sastri & Vidwan
Ramakrishna Bhat, Bangalore (Inde), Soobbiah, 1949). « Texte
[19] Wilhelm Gundel, Neue astrologische Texte des Hermes
Trismegistos, München, Abhandlungen der Bayerischen Akademie der
Wissenschaften, 1936, chap. 13 (Die Lehre der Kentra und der
Quadranten) et 14 (Die Lehre der zwölf Haüser oder Orte),
p.301-313. « Texte
[20] Platon, Timée (32b), in Ouvres complètes, tr. fr. Léon
Robin, Paris, Gallimard, 1950, vol. 2, p.447. « Texte
[21] Ce modèle est spéculatif : il demande à être confirmé par
des analyses collatérales. On peut discuter l'association du lever
du jour à la sécheresse. Cependant c'est bien au lever du jour que
le soleil commence à assécher la terre, et les vents de l'Est sont
secs. (cf. par exemple Fred Gettings, The Arkana dictionary of
astrology, London, Routledge & Kegan Paul, 1985; éd. rév., London,
Arkana, 1990, p.404). « Texte
[22] Irénée de Lyon (~135-205), in Contre les hérésies, I 17.1
(texte disponible à la Gnostic Society Library,
http://www.webcom.com/~gnosis/library/advh1.htm). Cf. aussi Irénée
(saint), Contre les hérésies, éd.-tr. Adelin Rousseau (et al.),
Paris, Cerf, 1965- « Texte
[23] in Frank Robbins, "A new astrological treatise: Michigan
Papyrus N°1", I 20-26, in Classical Philology 22.1 (University of
Chicago Press), 1927, p.14 (édition sans traduction). Cf. aussi le
Michigan Papyrus 149 dont Wilhelm Gundel a souligné l'importance
et l'originalité par rapport à la vulgate astrologique (in Wilhelm
Gundel & Hans Georg Gundel, Astrologumena, Wiesbaden, Franz
Steiner, 1966, p.25 et p.36), et que Rupert Gleadow a traduit (in
American Astrology, sept-oct 1950). [Je n'ai pas encore réussi à
me procurer ce texte, ni sa traduction]. « Texte
[24] Cyril Fagan, in Astrological origins, St Paul (Minnesota),
Llewellyn Publications, 1971, p.161. « Texte
[25] Tycho Brahe, De nova stella, in Opera omnia, éd. John
Dreyer, Hauniae, vol. 1, 1913, p.35-44. (Cf. aussi dans le même
volume la représentation de thèmes avec les 8 directions
symbolisant les maisons (p.83-130), ainsi que celle, tout-à-fait
étonnante, de thèmes sous forme elliptique (p.75-82), laquelle a
pu inspirer Kepler lors de sa découverte de la première loi du
mouvement orbital des planètes. « Texte
[26] Selon John North, Horoscopes and history, London, Warburg
Institute, 1986. « Texte
[27] Cf. Nicholas Culpeper, Astrological judgment of diseases,
London, 1655; Tempe (Arizona), American Federation of Astrologers,
s.d. [1959], p.17-18. « Texte
[28] Cf. Wilhelm Knappich, Geschichte der Astrologie, ms Wien,
1953, p.566-567. [Je n'ai pas encore pu me procurer son article
paru dans Astralen Warte, mai-oct. 1950]. « Texte
[29] Isha Schwaller de Lubicz, Her-Bak "pois-chiche", Paris,
Flammarion, 1955, p.369-373. « Texte
[30] Sénèque, in Questions naturelles, III 14.2, tr. fr., Paris,
Belles Lettres, 1929, vol. 1, p.129. « Texte
[31] Kaushîtaki Upanishad, tr. fr. Louis Renou, Paris, Adrien
Maisonneuve, 1948, IV 2-18, p.61-68. « Texte
[32] Ce sont "les différents points de l'espace que parcourt
régulièrement le soleil selon la cosmologie indienne." (Jeannine
Auboyer, "Le char du Soleil à Konarak", in Archeologia 23, 1968,
p.8). « Texte
[33] Arlette Leroi-Gourhan & Ichiro Ayamanaka, "Un très ancien
football", in Archeologia 320, 1996, p.62-65. « Texte
[34] La date du 17 février 3102 B.C. (- 3101) marque une
configuration astrologique exceptionnelle : toutes les planètes se
situent dans un écart angulaire de 90° (de 41° si l'on exclut
Uranus et Neptune). « Texte
[35] L'astrologie n'a pas été déboussolée par l'avènement de
l'héliocentrisme, et ne le sera pas tant que le centre de
perception ne quitte pas la surface terrestre. Seuls les
astronautes peuvent brusquement transformer leur potentiel astral.
(Cf. le retour problématique sur terre des premiers astronautes
américains, le film Solaris (1972) d'Andreï Tarkovski, et Daniel
Verney, Fondements et avenir de l'astrologie (Paris, Fayard,
1974). « Texte
[36] Le schème s'applique strictement à un astre situé exactement
sur l'écliptique, puisque l'Ascendant est un point d'intersection
entre les plans de l'écliptique et de l'horizon, le point qui "se
lève" à l'Est, sur la gauche d'un observateur tourné vers le Sud,
c'est-à-dire dans la direction du soleil à midi dans l'hémisphère
Nord. « Texte
[37] Pour le sens que je donne à ces termes (Individuation diurne
I+ et nocturne I-, Alligation diurne A+ et nocturne A-,
Participation diurne P+ et nocturne P-, Objectivation diurne O+ et
nocturne O-), cf. infra : "Sémantique des domaines". « Texte
[38] L'AS marque "les tendances à se replier sur soi", le MC "les
tendances à s'élever", le DS "les tendances à se projeter vers
autrui" et le FC "les tendances à s'appesantir" (in Armand
Barbault, Technique de l'interprétation, 1952; Paris, Dervy, 1986,
vol. 1, p.134-136). Le consensus est assez général parmi les
astrologues quant à ces connotations. Toutefois le terme
d'introversion concernant l'Ascendant permet d'éviter certains
contre-sens quant à la signification de ce secteur. « Texte
[39] Graham Douglas signale les 8 maisons in "Astrology and
semiotics", Martin Budd (éd.), Radical astrology, London, Radical
Astrology Group, 1983. « Texte
[40] Michel Gauquelin, Les hommes et les astres, Paris, Denoël,
1960. « Texte
[41] T.O. McGrath (in Timing business activity and the Sun) :
"Dans tout corps magnétique présentant deux pôles (à l'instar du
Soleil et de ses satellites), les courants magnétiques circulent
du pôle nord vers le pôle sud, leur activité minimum se
manifestant tous les 90 degrés et leur activité maximum tous les
45 degrés." (cité in Dane Rudhyar, L'astrologie de la
personnalité, New York, Lucis Press, 1936; version fr., Paris,
Librairie de Médicis, 1984, p.196). Cependant Rudhyar attribue
improprement cette polarisation magnétique au zodiaque. « Texte
[46] Alan Leo, in Esoteric astrology, London, Fowler, 1913, p.55
et Marc Edmund Jones, in Astrology, how and why it works,
Philadelphia, David McKay, 1945, p.45-76. « Texte
[47] Ce qui conduit souvent les dresseurs de thèmes à amalgamer
allègrement la sémantique des signes zodiacaux à celle des
maisons. « Texte
[48] Johannes Kepler, in Lettre à Herwart, Gesammelte Werke, éd
Max Caspar, Franz Hammer (et al.), München, Beck, 1945, vol. 13,
p.232; cité par Arthur Koestler, in Les somnambules, tr. fr.,
Paris, Calmann-Lévy, 1960, p.286. « Texte
[49] Je ne retiens pas la connotation "intégrante" que Jung donne
à ce terme : l'individuation circonscrit le champ de l'affirmation
de l'ego (au sens strict). Ce terme ne suppose aucune réalisation
d'une conscience élargie, ou d'un Soi ouvert aux aspirations de
l'inconscient. La "conscience individuée" reste cartésienne :
séparée, imperméable à toute extériorité, équilibrée par la seule
évidence du Cogito, impliquée dans l'arène où s'affrontent les
consciences concurrentes. Autrement dit je donne à ce terme
d'individuation son sens le plus restrictif, proche de l'acception
"utilitariste" d'un Herbert Spencer. « Texte
[50] - du latin ligare (lier, unir, joindre, assembler). « Texte
[51] Max Scheler a souligné la densité "entitative" de la
relation à autrui et le caractère irréductible de la sympathie
(Einfühlung) à la base de la communion inter-subjective et de la
communication affective des consciences (in Nature et formes de la
sympathie, tr. fr., Paris, Payot, 1928; 1971). Cf. aussi Martin
Buber, Je et Tu, tr. fr. Geneviève Bianquis, Paris, Aubier, 1938.
« Texte
[52] D'ailleurs les 4 quadrants du modèle qui, selon Gundel,
auraient devancé l'octotopos, sont associés aux 4 âges de la vie.
« Texte
[53] Il est certain que les enfants de la maison 4 sont
aujourd'hui les plus malheureux de tous. Charles Fourier ! « Texte
[54] Cf. Otto Neugebauer & Henry Van Hoesen, Greek horoscopes,
Philadelphia, American Philosophical Society, 1959, p.8. « Texte
[55] in Horoscopes and history, London, Warburg Institute, 1986.
« Texte
[56] in Geoffrey Dean, Recent advances in natal astrology,
Subiaco (Australie), Analogic, 1977, p.166-167. Cf. aussi Henri
Selva, La domification ou construction du thème céleste en
astrologie, Paris, Vigot, 1917 ; Ralph William Holden, The
elements of house division, Romford (UK), Fowler, 1977 ; Pierre
Brind'Amour, Nostradamus astrophile, Ottawa, Presses de
l'Université d'Ottawa, & Paris, Klincksieck, 1993. Ce dernier
ouvrage, en dépit de son titre, recèle l'exposé le plus clair et
le plus documenté, disponible en langue française, sur l'histoire
et les techniques des systèmes de domification. « Texte
[57] Cf. Fred Gettings, The Arkana dictionary of astrology,
London, Routledge & Kegan Paul, 1985; éd. rév., London, Arkana,
1990, p.278-279. « Texte
To cite this page:
Patrice Guinard : The Dominion or Set of
the 8 Houses
(version 1.2 : 03.2000)
http://cura.free.fr/02domi-e.html
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