Reflexão Astro-Filosófica 11

Reflexões Astro-Filosóficas

Contributos para uma Filosofia da Astrologia

#11.

   Epicteto, nas suas Diatribes, diz-nos seguinte: «– Que ordens eu te darei? Zeus já não te deu as ordens? Não te deu as tuas coisas desimpedidas e desembaraçadas? E as que não são tuas não são impedidas e entravadas? Aqui chegaste com certas ordens. (4) De que decreto precisas ainda? “Vela pelas tuas coisas por todos os meios”, “Não almejes as de outrem”, “É tarefa tua ser leal”, “É tarefa tua ser digno”. Quem pode tirar essas coisas de ti? Quem te impedirá de usá-las senão tu mesmo? E como tu impedirás a ti mesmo? Quando te ocupares das coisas que não são tuas, perderás as tuas. (5) Possuindo tais conselhos e ordens da parte de Zeus, quais tu queres ainda da minha parte? Sou melhor que ele? Mais digno de confiança? Se velares por essas ordens, de quais outras precisarás ainda? Mas ele não te ordenou essas coisas? (6) Toma as pré-noções, toma as demonstrações dos filósofos, toma o que ouviste muitas vezes, toma o que disseste para ti mesmo, toma o que leste, toma o que praticaste.» (Diatribe I.25, 3-6). O filósofo estóico do século I EC apresenta-nos um exercício espiritual, um modo de viver. Devemos, segundo esta diatribe, colocar a nossa atenção naquilo que somos, no que nos é próprio e nos convém e devemos, por outro lado, evitar, negando, o que próprio do outro e não nos convém.

   Numa perspectiva astrológica, a proposta de Epicteto representa as fundações da astrologia natal ou genetliacal. As ordens de Zeus são os decretos do destino, são as marcas da Providência num tema natal. Desta forma, de acordo com os ditames de uma natividade, cada um deve primeiro aceitar e depois seguir o que ela determina. A astrologia antiga privilegia de tal forma o tema natal que a maior parte da pronoia astrológica, ou seja, do conjunto de técnicas preditivas é calculado a partir dele e não de elementos externos, nomeadamente, os trânsitos. A profecção e a distribuição dos regentes do tempo são disso os melhores exemplo. Esta centralidade do tema natal reforça a necessidade de nos focarmos naquilo que o tema natal oferece e não invejarmos os decretos que os outros receberam. Melhor ou pior, mais tenso ou mais harmonioso, o nosso tema natal é aquilo que nos convém. Devemos assim tomar o que é nosso.

Bibliografia

Epicteto, 2020, As Diatribes de Epicteto, Livro I, trad. A. Dinucci. Coimbra: Imprensa da Universidade de Coimbra.

A Astrologia como Astronomia Cultural: Exemplo Textual

Campion, N., "Astrology as Cultural Astronomy" in Ruggles, C. L. N., 2015, Handbook of Archaeoastronomy and Ethnoastronomy, vol. 1, 104 (103-16).

Astrology, from the Greek, astro-logos, is the assumption that the stars and planets contain meaning and significance for terrestrial affairs. Logos is simply translated as “word”, so astrology is, then, the “word” of the stars: the stars “speak”. However, in the context of classical thought, we may also consider that the stars possess reason or a kind of logic that can provide important information. Until the seventeenth century, the word was frequently interchangeable with astronomy, the “regulation” or “law” of the stars. Most non-Western countries do not employ different words to distinguish traditional astronomy from astrology, except where the distinction has been imported from the modern West. In India, both are jyotish, the “science of light”; in Japan, they are onmyōdō, the “yin-yang way”; and in China, li fa (calendar systems) and tian wen (sky patterns) are suitable terms (Campion 2008, 2012a, p. 100). Astrology appears to be a universal feature of human culture and may be understood as a form of cultural astronomy; an important contribution to the understanding of astronomy’s cultural uses, applications, uses, and functions; and an indication of society’s attitudes to the stars.

Ruggles, C. L. N., 2015, Handbook of Archaeoastronomy and Ethnoastronomy, 3 vols. Nova Iorque: Springer.

Agamben, a Astrologia como Potencialidade e o Caso da Melothesia: Exemplo Textual

Colilli, P., 2015, Agamben and the Signature of Astrology: Spheres of Potentiality, 10-11

Astrology is a potentiality precisely because it contains data that is (im)potential and void until it comes into contact with something that activates the content into a communicable entity, while still conserving its impotentiality. Along with being a potentiality, astrology is also a signature that gives rise to an unprecedented ontological epistemology: “Only because astrology . . . had conjoined heaven and earth, the divine and the human, in a single subject of fate (in the work of Creation)” writes Agamben in Infancy and History, “was science able to unify within a new ego both science and experience, which hitherto had designated two distinct subjects.” In a subsequent chapter we will explore the extent to which this intuition offered by Agamben opens up the potential for an “astrological” reading of his theories. Astrology’s contribution was to have created a link between the stars’ pneumatology and the experiences lived by the human body, thus creating a sort of bio-pneumatology. This is consistent with the astrological tradition where there is the contamination of the celestial body with the human body, eternity with the transitory nature of historical time, as in the specific case of melothesia, that is, the assigning of various parts of the body to the influence of the various signs of the zodiac. One of Agamben’s writings that particularly lends itself to an astrological reading of his thought is, as lready intimated, The Open, whose purpose was to continue the line of investigation found in the previous works such as Homo Sacer: Sovereign Power and Bare Life (1995), and Remnants of Auschwitz: The Witness and the Archive (1998), but with an eidetic orientation.

Colilli, P., 2015, Agamben and the Signature of Astrology: Spheres of Potentiality. Lanham/ Boulder/ Nova Iorque/ Londres: Lexington Books.

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A Sabedoria Astrológica enquanto Exercício Espiritual 

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A Origem da Astrologia segundo Manílio: Exemplo Textual

Volk, K., 2009, Manilius and his Intellectual Background, 69-70.

The mention of both Mesopotamia and Egypt shows the poet’s awareness (which he shared with his contemporaries) that astrology had been imported to the Graeco-Roman world from the east (an understanding discernible already in Manilius’ identification of the originator of the art as the Egyptian Hermes); it also shows his tendency to keep his account general. Manilius’ scenario is imbued with high significance—there is the self-revelation of nature, the exalted position of the first recipients of heavenly knowledge, and he evocative locale of the oriental kingdoms—but devoid of historical detail. In particular, Manilius is keeping out of the controversy over whether it was in fact the Babylonians or the Egyptians who invented astrology, a controversy apparent in some of our other ancient sources and one that persists into the modern period, frequently bound up with ideological concerns about the relative merits of individual cultures and the origins of Western civilization.

After the imparting of astrology to the kings, Manilius appears to envisage a third, separate, stage in the development of the discipline (cf. tum, ‘then’, 1.46), one that crucially involves the activities of priests (1.46–8). That the poet would associate priests with the origins and practice of astrology is not surprising, since, as a type of divination, the interpretation of the stars was imagined as falling under the purview of religious practitioners (and in Mesopotamia and Egypt, it actually did); in particular, Manilius may be thinking of the famous Egyptian priest Petosiris, the above-mentioned nominal author of a number of pseudepigraphic works. The description of the priests’ activities takes up the longest section of Manilius’ history of astrology (1.46–65), and the poet finally gives credit not solely to an inspiring force but to human persistence and ingenuity as well. While it is true in the case of the astrologer-priests, too, that the god of the universe voluntarily lays himself open to his servants (48–50), they are also said actively to ‘bind’ him ‘with their dutifulness’ (officio uinxere deum, 48) and to employ ars (‘art, science’, 51) to understand the exact correlations between human fate and the movements of the heavenly bodies. For generations and generations, the priests observe the stars, noting how each and every position of the heavens relates to human life until they have finally amassed enough data to cover every possible constellation of heavenly bodies—and know what it portends. Manilius clearly envisages these observations as going on for the duration of what was known as a Great Year, the period of time it takes for all planets to return to the same relative position: the priests’ task is complete only postquam omnis caeli species, redeuntibus astris, / percepta (‘once they had observed every appearance of the sky, with the stars returning (to their starting points)’, 58–9). This is no mean feat, given that, as the Greeks and Romans were well aware, a Great Year takes thousands of years.

Volk, K., 2009, Manilius and his Intellectual Background, 69-70. 

Oxford: Oxford University Press.

O Rei de Paus ou Aquele cuja Audácia força a Mudança

O Rei de Paus
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O Rei de Paus é aquele cuja Audácia força a mudança, a transformação da vontade em poder, é o homem que conhece a honestidade, mas é também a severidade, o bloqueio e a austeridade.