Kepler College Blogroll

Winston Churchill stated that history is written by the victors. But reality is more complex. The history we learned in K-12 was written to teach good examples as well as to give us those facts that are deemed the most important. The history we learn from Hollywood was written to tell a good story. In all these histories, we seldom learn about the complexity of the cultures described. And we even more rarely hear dissenting points of view.

Until recently, an academic history of astrology always included a disclaimer by the author assuring the reader of his or her disbelief and the occasional comment about the superstitious and misguided individuals who practiced astrology. Science historians rarely acknowledged any part of astrology’s influence on the development of astronomy, mathematics or meteorology. This picture is changing, in part because of because of the existence of Kepler College and in part because of programs like those at the University of Lampeter and the Warburg Institute.

But the history of astrology is still considered a fringe discipline. This means astrologers need to take control over our own history. Now a college is not just a place for students to take classes. It also acts as a guardian of histories that would otherwise be lost. Thus Kepler College is beginning an oral history project to capture the history of 20th Century astrology. One of our seniors, Risha Denney, is beginning this task by focusing her senior project on the far-sited individuals who understood that in today’s world, the future of astrology required that it also be taught in higher education.

Another of our seniors is updating a survey done approximately 10 years ago on astrology as a profession. I hope that you will share your time and comments with her as well.

For my Senior Project I am embarking on quite the journey, a journey through the halls of history, more precisely the halls of Kepler College History. I will be creating an Oral History piece on Kepler College, on her history, and her fight for existence. This video documentary will be complete with interviews and commentary with those who urged Kepler into being, as well as those that have kept Kepler moving forward. I am very excited about the possibilities with this project, and I’m delighted to bring the history and human stories of Kepler together into an archive project to benefit astrologers and the college.

I am hoping to bring as many of you as possible, the priceless supporters of Kepler College, and your voices, into the project. I would love for you to share your random thoughts and stories about your experiences with Kepler on this blog.

Please feel free to speak your mind, short or lengthy, respectful language and subject matter please. Post anytime over the next few months, and have some fun with it! I can’t wait to see what you all have to say…

All submissions are greatly appreciated.

Thank you so very much,
Risha Denney

Contact me with questions or photo submissions at Risha@mappinstars.com

By posting, you grant express permission for your submission to be used in its entirety or in part, keeping with the spirit in which the submission was made, to myself and Kepler College for any purposes we might deem worthy.

by Gary Gomes

We often refer to Vedic astrology as if it were a monolith. But just as in Western astrology, there are mutltiple schools of thought. The predominant form of astrology practiced in India and is the most prevalent form by far that is practiced in the United States is PARASARI Astrology.

The major text in this tradition is the Brihat Parasara Hora Sastra which is considered the Bible of Vedic Astrology. The Brihat Parasara Hora Sastra is an encyclopedic collection of astrological techniques, many of which are only sparsely used or investigated by many contemporary astrologers. The other major reference texts in this tradition are Phaladeepika by Mantreswara; the Brihat Jataka (a curious collection which seems very much influenced by Greek astrology) by Varaha Mihira; the Jataka Parijata (a compendium of collected knowledge from various sources); the Uttara Kalamrita (a much later text, but clearly derived from earlier works) by Kalidas — a little gem of astrological knowledge which contains a wealth of astrological gems; and the Saravali (a medieval text).

These texts are the backbone of Jyotish. The problem with many of these texts is that the translations of many of these texts have been relatively disorganized — many astrology students have found the experience of approaching these texts very daunting because the techniques are often presented in a very random fashion. In my opinion, it is extremely important for the student to start to familiarize him or herself with these texts, primarily for the purpose of getting closer to the source Perhaps, as some have insisted, these techniques were not meant to be studied without the aid of a Guru. However, this belies the number of successful and accurate astrologers who are able to utilize Jyotish techniques successfully without a Jyotish Guru. This does not mean that I downgrade the importance of learning from those who have come before us, but I think that the Jyotir Vidya reveals itself to the sincere soul.

Jyotish has rules, of that there is no doubt, but after the rules are learned, creativity can be introduced, and tested. I have seen quite a few eminent teachers disagree with each other. Every teacher has something of value to teach us. But keep in mind that the most important teacher is the Ishta Devata — the teacher inside.

by Carol Tebbs (faculty), Rhonda Busby (graduate), Kathy Kipp (senior)

Sometimes it is easy to forget that the great books of literature are riddled with astrological references. Contrasting views about astrological fate are important in understanding the interactions of characters in Shakespeare’s play, King Lear. The older characters place great stock in the influence of the stars on human affairs, while the younger characters mock these superstitious beliefs. The viewpoints in the play mirror the attitudes and arguments about astrology that were taking place in the 1600’s.
 
Early in the play, King Lear attributes all human existence to the influence of the stars (Act 1, Scene 1, Lines 109 – 112).  Later in Scene 2, lines 103 - 137, Gloucester blames the recent eclipses for human difficulties, such as discord, mutinies, treason, and natural bonds dissolving.  After he leaves, his son Edmund bemoans the superstition that blames all disasters and human misdoings on the stars, rather than man taking responsibility for them himself.  Yet when Edgar enters and Edmund goes on about how their father blames these problems on the stars, Edgar asks him how long he has been a believer in astrology.  Because Edmund knows Gloucester has these beliefs, he later tells him that Edgar mumbled wicked charms against him, conjuring the moon (Act 2, Scene 1, Lines 37 – 39).  
 
Another one of the younger characters, Kent, mockingly praises the great aspect in his chart that made him such a great man during an argument with Cornwall (Act 2, Scene 2, Lines 106 – 109).

In Act 1, Scene 2, the controversy between Gloucester and Edmund continues, with Gloucester espousing the “old” judicial view of astrology:

These late eclipses in the sun and moon portend no good to us. Though the wisdom of nature can reason it thus and thus, yet nature finds itself scourged by the sequent effects. Love cools, friendship falls off, brothers divide. In cities, mutinies; in countries, discord; in palaces, treason; and the bond cracked ‘twixt son and father. This villain of mine comes under the prediction, there’s son against father; the King falls from bias of nature, there’s father against child. We have seen the best of our time. Machinations, hollowness, treachery, and all ruinous disorders follow us disquietly to our graves. Find out this villain, Edmund, it shall lose thee nothing; do it carefully. And the noble and true-hearted Kent banished; his offence, honesty. “Tis strange.

Gloucester’s comments in lines 107-115 foreshadow the coming events that are “portended” by the sun and moon’s eclipses. Gloucester believes in the portents of the sky/astrology while Edmund does not believe that the stars have any influence over the lives of humans as seen in his response:

This is the excellent foppery of the world, that when we are sick in fortune, often the surfeits of our own behaviour, we make guilty of our disasters the sun, the moon and stars; as if we were villains on necessity; fools by heavenly compulsion; knaves, thieves, and treachers by spherical predominance; drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrusting on. An admirable evasion of whoremaster man, to lay his goatish disposition on the charge of a star. My father compounded with my mother under the Dragon’s Tail, and my nativity was under Ursa Major, so that it follows I am rough and lecherous. Fut! I should have been that I am, had the maidenliest star in the firmament twinkled on my bastardizing.

Ironically, as Edmund mocks predictive astrology, he characterizes himself as the villain that he indeed proves himself to be later in the play. Edmund states his “nativity was under Ursa Major, so that it follows that I am rough and lecherous.” (I, 2,134-5). Ptolemy assigned the fixed stars of Ursa Major like the disposition of Mars and Venus with Mars predominant.[1] Here “rough” seems to correlate with Mars and “lecherous” with Venus. Mars is known as malicious and evil. Ptolemy’s Tetrabiblos also saw the time of conception for a nativity as important as the time of birth.[2] By stating, “my father compounded with my mother under the Dragon’s Tail” he implies he was blighted by evil astrological influence.

Edmund’s clear and concise attack on judicial astrology had great ethical and religious support in his time. Man was to discipline his will and fear God, most attacks coming from the church. Belief in an astrology that affected man’s will implied a limitation upon God’s supremacy. Robert Gray, clergyman, in An Alarum to England (1609) wrote at the time:

The stars do sometimes foreshow such things as happen, but they are not the enforcing causes of such things as happen. Most impious and blasphemous it is, to ascribe these things to the influence and operation of the stars: for it is to rob God of his honor, to derogate from his power, to overthrow his providence, and to tie God to secondary and subordinate causes, and in respect of ourselves, it extinguisheth the fear of God in us, it hinders our repentance and conversion unto God, it draws up to atheism, and to flat contempt both of God and his judgments.[3]

The irony is that here one sees Edmund espousing the view of the church that believed that the will of God should reign supreme.

Astrological disdain by one of Shakespeare’s most scheming and reviled villains hints at Shakespeare’s opinion on the subject. Edmund, ill informed about astrology, denigrates his own character. Edmund’s views parallel those of the church and state. Political and Religious rejection of judicial astrology was a hotbed of contention of the time. Astrology could affect one’s nature but could not affect one’s soul. Free will reigned supreme. If one were well studied enough and strong enough, one could resist the influence of the stars on one’s soul. Edmund uses the astrological references to his own ends when they serve him with Gloucester and Edgar. We see in Edmund’s soliloquy how he is mocking astrology and using it to manipulate others for his own benefit. Edmund rejected moral responsibilities and the stars. Interestingly, each astrological prediction he mocked did come true.

Later in act IV, Scene 3, 33-36, Kent states: “It is the stars, The stars above us govern our conditions; Else one self mate and make could not beget Such different issues.” He is referring to the vast difference in personality between the sisters, proving that there must be some justification in it. Here Kent outlines that he believes that the stars are responsible for peoples’ attitudes. Lear’s comment, asking if Regan’s hard heartedness is the result of the “natural,” hints that there could be connection to astrological influences for her change of attitude.

Ultimately, Shakespeare shows through the admonition of judicial astrology by the evil arch villain, endorsement of judicial astrology by the “good guys” and through the “proof is in the pudding,” the outcome of the astrological predictions made in the play show that Shakespeare believes in an astrology which can effect man’s character and influence the outcome of a situation.

—————————–

[1] Rusche, Harry. “Edmund’s Conception and Nativity in King Lear.” Shakespeare Quarterly 20.2 (1969): 161-164.

[2] Ibid.

[3] Strathmann, Ernest A. “The Devil Can Cite Scripture.” Shakespeare Quarterly 15.2 (1964): 17-23. JSTOR.

by Enid Newberg

On February 8, The House of Representatives approved the “College Opportunity and Affordability Act of 2007,” H.R. 4137 (reauthorizing the Higher Education Act of 1965), by a 354-58 vote. The Senate approved similar legislation, S. 1642, in July by a 95-0 vote. Last year I wrote of a senate bill called the Diploma Integrity Protection Act.  Language from this Act is included in HR 4137 in Part H - Diploma Mill Prevention (sections 851-856).  The purpose of this section, “is to protect institutions of higher education, businesses and other employers, professional licensing boards, patients and clients of degree holders, taxpayers, and other individuals from any person claiming to possess a legitimate academic degree that in fact was issued by a fraudulent or nonexistent school, by a non-educational entity posing as a school, or by any entity in violation of Federal or State law”

So why is a laudable effort to protect the public from diploma mills a problem for astrological education? A lot of schools offering programs in astrological technique call themselves colleges or even state that you can earn a master’s degree – but these schools do not have State authorization as an institution of higher education. Although I hope it never happens, I can foresee that one complaint from someone who felt they were deceived could mean that the school will run afoul of increased federal scrutiny.

I hope that astrological institutions will pay attention to this new law as they continue their path toward increasing professionalism, rather than letting it open them up to attacks on otherwise excellent programs.

By Gary Gomes

The Astrological Magazine is ceasing publication with its December 2007 issue. Published continuously for forty (!) years, initially by the late B.V. Raman’s grandfather, and later by B. V. Raman himself, then by B. V. Raman’s family, this was the longest running astrological magazine in India. Its pages were a rich tapestry of information and astrological techniques, and many of the greats in Vedic Astrology graced its pages through the years.

There is hardly any major name in astrology in India who had not submitted to this periodical, and writers did not receive reimbursement for their work. It was a labor of love by the Raman family after B.V. Raman’s passing. B.V. Raman himself was considered the greatest astrologer in India by his contemporaries for his predictions of world war and the demise of dictators throughout the 20th century, among other feats. The discontinuation of the publication marks a kind of a milestone of sorts, as, although there are other publciations in India devoted to astrology, some more scholarly, some less, the Astrological Magazine was a unifying voice among the various schools and tradtions of Jyotisha.

Perhaps, as once before, it will come back to life in a few years. http://www.astrologicalmagazine.com/.

In IS-300B, students compare the Vedic and Western traditions for Horary and Electional astrology. Kerri Hartnett wrote the following in response to an assignment from faculty member Gary Gomes regarding the Vedic tradition:

Assignment: Many of Prasnas’s most revered texts originated from the Kerala region of India. What social, historical and mythological factors do you think encouraged the development of horary astrology in this part of India?

The ancient history of Kerala is a bit of a mystery. If we look to mythological evidence, there is legend in India that Parasuram, an incarnation of Lord Vishnu, created Kerala. Legend has it that Parasuram stood on top of a mountain and threw his battle-axe into the sea, commanding it to retreat. The land that emerged from the waters became Kerala.

It is an interesting myth and while it is not conceivable in my mind, there is speculation that at one time, Kerala was covered by water. Archeologists believe that the Arabian Sea once extended to the foot of the Western Ghats, and that Kerala emerged out of the sea as a result of either sudden or gradual earthquake activity. [i]

While the first actual record of Kerala appears in the inscriptions of the Mauryan Emperor Ashoka (269-232 B.C.), archeologists have found evidence of an earlier civilization. They have unearthed small chambers that were cut into rocks, with covered capstone entrances and vaulted roofs, that are dated some time between 1000 and 300 B.C. [ii] This may have been the Dravidians, an ancient people from the Mediterranean that were one of the earlier inhabitants of Kerala. (Faculty note: This is a highly controversial assertion that is openly contested by many mainstream authorities. Some authorities hold that the Dravidians were the original natives of India; others that the Dravidians and Aryans were originally indistinct groups in India.) The Dravidians were a matriarchal society that believed in the “Mother Goddess” as their protector and bestower of wealth, wisdom, and the arts. It is interesting that one of the most popular temples in Kerala today, is the temple of the Hindu mother-goddess Bhagawati. [iii]

The Dravidian culture and religion may have been one of the first to come to Kerala, Jainism, Buddhism, Hinduism, Christianity, Judaism, and the Islamic faith followed it. Both India and the Kerala region are a melting pot of varying cultures and religions. (Faculty note: The origins and development of religious system are a point of controversy as well. Hinduism and Jainism can make equal claims for antiquity; although Jainism dates from Mahavira, there were the tradition numbers many similar prophets before him. Hinduism claims to be the oldest religion, encompassing everything, including the pre-historic Goddess traditions, which are still in some degree of dispute as to their antiquity. However, Kerala was, and still remains, a one of the centers of goddess worship in India and the female form of divinity is honored there.)

During my research on this subject, I came across an article by a Vedic astrology named Shyamasundara Dasa. In it, he discusses the difficulty in finding a teacher of Prasna. After a long search, he found a family of Jain astrologers in Bangalore, headed by the late B.G. Sasikantha Jain, who practiced Bhrgu Prasna and the late Krishnan Potti, the scholar of Prasna Marga. [iv]

It is interesting that one of the only two astrologers that he found to teach him, was a devotee of Jainism. Jainism is one of the oldest religions in India. The devotees have a strong belief in Karma and their purpose in life is the removal of karma and an extinguishing of the self. Jainism as a religion is highly ritualistic, involving daily rituals, which may include meditation, bathing, offering food, flowers and lighting lamps for their shrines, as well as reciting mantras. They constitute a small section of the Kerala demographic, but they are highly educated, wealthy and politically powerful.

Geographically, Kerala lies between the Arabian Peninsula and the Western Ghats. These geographic barriers served to insulate Kerala from invading forces in Northern India and may have enabled Kerala to keep much of its own way of life and social institutions in place for centuries. While at the same time, Kerala was able to exchange ideas and philosophy with other countries, such as Egypt, Arabia and China, because of its location along the Malabar Coast.[v]

In fact, archeologists have unearthed evidence of an ancient port city in Pattanam, dating back to around the 1st or 2nd century B.C., which may be the lost city of Muziris.[vi] There is also indication of trading between ancient Kerala and the Egyptians, Romans, Phoenicians, as well as ancient China. Teak from Malabar has been found in the ruins of Ur. It is believed that Indian cotton was traded to Egypt, while ivory, sandalwood and spices were traded to the Phoenicians. It has also been speculated that King Solomon sent his commercial fleet to Ephir, which is said to be somewhere in Southern Kerala.[vii]

In my opinion there are several factors that contributed to the development and continuation of Prasna in Kerala today.

First, considering the attention given to the Moon, its house placement and aspects, as well as the dominance of omens and rituals involved in Prasna Shastra, indicates a Dravidian influence. This original belief may have continued to evolve as the early Keralites came into contact with other religions and cultures.

Second, Prasna is a highly ritualistic and complicated technique and although the Jains are a minority in Kerala, they make up a highly educated, wealthy and politically dominate group. The ritualistic nature of their faith, in combination with their education and influence may have been a contributing factor in the techniques used in Prasna, as well as the fact that it is still practiced today.[viii]

Third, Kerala represents a melting pot of cultures and possibly, the techniques used in Prasna actually developed over time through the influence of many cultures and religions.

Finally, the geographic terrain served to isolate and protect the people of Kerala and allowed the culture to continue to develop through the centuries.

__________

Works Cited

^[i] Gopal, K.R., “Ancient History of Calicut and Kerala” Nov. 2007, http://www.calicutnet.com/mycalicut/prehistory.htm

^[ii] French Institute of Pondicherry, “Historical Atlas of South India Timeline“, Nov. 2005, Nov. 2007, http://www.ifpindia.org/Historical-Atlas-of-South-India-Timeline.html

[iii] Wikipedia, “Chottanikkara Temple”, Sep. 2007, Nov. 2007, http://en.wikipedia.org/wiki/Chottanikkara_Temple

^[iv] Shyamasundara Deva, “Ashtamangala Deva Prasna“, 1996, Nov. 2007 http://shyamasundaradasa.com/jyotish/resources/articles/adp/ashtamangala_deva_prasna_1.html

^[v] “Kerala History and Culture” 1998, Nov. 2007, http://www.kerala.cc/keralahistory/

^[vi] Mahadevan G., “Tracing an Ancient Trading Route”, Tomber, Roberta, 2006, Nov. 2007, http://www.hindu.com/2006/03/01/stories/2006030102540200.htm

^[vii] “Ancient Kerala History“, 2005, Nov. 2007, http://www.kerala.com/ke_historyancient.htm

[viii] Wikipedia, “Jainism”, Nov. 2007, Nov 2007, http://en.wikipedia.org/wiki/Jainism

By Gary Gomes, MBA

The late C. S. Patel was part of a generation of astrologers from India who opened up the subject of Jyotisha or Vedic Astrology to a Western audience—and also provided a great deal of illumination regarding the meaning of ancient texts to individuals in India as well.

Mr. Patel enjoyed a nonpareil reputation in India as an astrologer’s astrologer, and he researched some important, although arcane, interpretational and predictive systems through both practical application, but, more importantly, through painstaking attention to what the Sanskrit in the old astrology texts actually said. He took time in his translations and when you read a Patel book, you could be sure that you were reading one of the best available translations of the subject.

His contributions were many, but he will undoubtedly be remembered most for his works on the harmonic charts (vargas), the Ashtakavarga system (a method of assessing a planet’s single strength in each house as well as the cumulative strength of a house—critical for accurate prediction) and his research into nadi techniques, which are a gold mine for current and future astrologers.

I remember him as being one of the most humble and honest astrologers I have ever met—no small feat considering the talent I have seen in this field through the years—and as having a passionate devotion that this knowledge should be available to anyone who wished to learn. He had no interest in keeping secrets, and often went out of his way to answer students’ questions, even when his health was deteriorating. I was also blessed in that he agreed to be interviewed by me—it was one of the most satisfying interviews I ever held.

Mr. Patel is also to be respected for pursuing his own path in Vedic Astrology. He accepted nothing as dogma, and went to the source documents for the real story. That level of integrity and strength of character in the search for knowledge is exceptional and very rare. He will be sorely missed by the astrological community.

Burma’s (Myanmar’s) military junta has been in the news on a daily basis for more than a month. Protesters have been arrested and shot. The UN has issued statements deploring the government’s response to criticism. Yet one fact has not made it to most of the news stories, except in England - the politicians and top military of Burma have a deep reliance on what the West views as superstition, including lucky numbers and astrology.

The BBC news had an intriguing opinion piece by Tom White, the UK’s cultural attache in Burma during the 1988 protests. He states “Burma’s ruling junta holds a belief, widely shared by the Burmese public, in astrology as a means of explaining the present and influencing the future.”  Later in the article, he explains that the junta’s “perceived duty is to suppress the democracy movement, whatever the cost in human suffering, for the greater good of the nation. In their own eyes, and encouraged by their astrologers, this is a virtuous action.”

Another article can be found in London’s TimesOnline. For reporter Ben McIntyre, an odd and curious fact about the junta is that they have faith in astrology.  The tensions in Myanmar have existed for a long time. In the 1990’s uprising led by Buddhist monks, the monks used astrological predictions to claim the sure fall of the military regime.

I cannot help but wonder whether diplomatic efforts would be aided if the Western diplomats and ambassadors understood and sympathetically appreciated the role of astrology in East Asian cultures. Whenever a people have a deep belief, it seems only logical to try and appreciate it from their perspective rather than dismiss or ridicule it as a misguided superstition.

by Enid Newberg, President 

It is with pleasure that I look forward to our fourth graduation ceremony on October 26. As each group of students graduate, I always wonder whether we, the faculty and other members of the Kepler community, served them as well as we should. Did we give our graduates something more than just pieces of knowledge?

The world today has many challenges before it: global warming, the wars against terror, the economic challenges of an interconnected global economy… In giving our students a liberal education in astrological studies, did we also provide important lessons about life that will help with living in this complex and ever changing world?. Did we teach that individual dignity must be acknowledged and that the differences between us are to be welcomed as they enrich our lives? Did we help our students develop the intellectual skills that will enable them to not only continue to pursue further knowledge of the familiar, but instill a willingness and eagerness to examine what is new and strange?

We have many places to learn “how to,” there are many handbooks and cookbooks that give the steps necessary to get a job in different fields. But higher education should do more. I believe that Kepler College lives up to that challenge. My hope for our students is that they will always stretch their boundaries and incorporate these larger lessons throughout the rest of their lives.