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Astrology consists of a number of belief systems which hold that there is a relationship between astronomical phenomena and events in the human world. In the West, astrology most often consists of a system of horoscopes that claim to predict aspects of an individual's personality or life history based on the positions of the sun, moon, and other planetary objects at the time of their birth. Many cultures have attached importance to astronomical events, and the Indians, Chinese, and Mayans developed elaborate systems for predicting terrestrial events from celestial observations.

Among Indo-European peoples, astrology has been dated to the third millennium BCE, with roots in calendrical systems used to predict seasonal shifts and to interpret celestial cycles as signs of divine communications.^[1] Through most of its history, astrology was considered a scholarly tradition. It was accepted in political and academic contexts, and its concepts were built into other studies, such as astronomy, alchemy, meteorology, and medicine.^[2] At the end of the 17th century, new scientific concepts in astronomy (such as heliocentrism) began to damage the credibility of astrology, and subsequent controlled studies failed to confirm its predictive value. Astrology thus lost its academic and theoretical standing. Astrology saw a popular revival in the 19th and 20th centuries as part of a general revival of spiritualism and later New Age philosophy, and through the influence of mass media such as newspaper horoscopes.^[3]

While astrology may bear a superficial resemblance to science, it is a pseudoscience because it makes little attempt to develop solutions to its problems, shows no concern for the evaluation of competing theories, and is selective in considering confirmations and dis-confirmations.^[4][5]

Etymology[link]

Marcantonio Raimondi engraving: 15th cent.

The word astrology comes from the early Latin word astrologia,^[6] deriving from the Greek noun ἀστρολογία, 'account of the stars'. Astrologia later passed into meaning 'star-divination' with astronomia used for the scientific term.^[7]

Historically, the word star referred also to planets and any luminous celestial object.^[8] This is seen in Babylonian astrology where cuneiform depictions for the determinative MUL (star) present a symbol of stars alongside planetary and other stellar references to indicate deified objects which reside in the heavens.^[a] The word planet (based on the Greek verb πλανάω planaō 'to wander/stray'), was introduced by the Greeks as a reference to how seven notable 'stars' were seen to 'wander' through others which remained static in their relationship to each other, with the distinction noted by the terms ἀστέρες ἀπλανεῖς asteres aplaneis ‘fixed stars’, and ἀστέρες πλανῆται asteres planetai, ‘wandering stars’.^[9] Initially, texts such as Ptolemy's Tetrabiblos referred to the planets as 'the star of Saturn', 'the star of Jupiter', etc., rather than simply 'Saturn' or 'Jupiter',^[10] but the names became simplified as the word planet assumed astronomical formality over time.^[11]

The seven Classical planets are the permanent celestial bodies that move relative to the fixed stars and were visible to the ancients: the Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn. This remained the standard definition of the word 'planet' until the Copernican revolution, when it was recognized that the Earth was a planet, and that the Sun and Moon were not equivalent to the others. Although the modern IAU definition of planet does not include the Sun or Moon, astrology retains this historical definition, with the addition of Uranus, Neptune, and Pluto.^[b]

Core principles[link]

Robert Fludd's 16th century illustration of man the microcosm within the universal macrocosm

A central principle of astrology is integration within the cosmos.^[12] The individual, Earth, and its environment are viewed as a single organism, all parts of which are correlated with each other.^[13] Cycles of change that are observed in the heavens are therefore said to be reflective (not causative) of similar cycles of change observed on earth and within the individual.^[14] This relationship is expressed in the Hermetic maxim "as above, so below; as below, so above", which postulates symmetry between the individual as a microcosm and the celestial environment as a macrocosm.^[15] Accordingly, the natal horoscope depicts a stylized map of the universe at the time of birth, specifically focussed on the individual at its centre, with the Sun, Moon, and celestial bodies considered to be that individual’s personal planets or stars, which are uniquely relevant to that individual alone.^[16]

At the heart of astrology is the metaphysical principle that mathematical relationships express qualities or ‘tones' of energy which manifest in numbers, visual angles, shapes and sounds – all connected within a pattern of proportion. Pythagoras first identified that the pitch of a musical note is in proportion to the length of the string that produces it, and that intervals between harmonious sound frequencies form simple numerical ratios.^[17] In a theory known as the Harmony of the Spheres, Pythagoras proposed that the Sun, Moon and planets all emit their own unique hum based on their orbital revolution,^[18] and that the quality of life on Earth reflects the tenor of celestial sounds which are physically imperceptible to the human ear.^[19] Subsequently, Plato described astronomy and music as "twinned" studies of sensual recognition: astronomy for the eyes, music for the ears, and both requiring knowledge of numerical proportions.^[20]

William Blake's characterisation of Isaac Newton working with the principle of Divine Proportion

Later philosophers retained the close association between astronomy, optics, music and astrology, including Ptolemy, who wrote influential texts on all these topics.^[21] Alkindi, in the 9th century, developed Ptolemy's ideas in De Aspectibus which explores many points of relevance to astrology and the use of planetary aspects.^[22] In the 17th century, Kepler, also influenced by arguments in Ptolemy’s Optics and Harmonica,^[23] compiled his Harmonices Mundi ('Harmony of the World'), which presented his own analysis of optical perceptions, geometrical shapes, musical consonances and planetary harmonies. Kepler regarded this text as the most important work of his career, and the fifth part, concerning the role of planetary harmony in Creation, the crown of it.^[24] His premise was that, as an integral part of Universal Law, mathematical harmony is the key that binds all parts together: one theoretical proposition from his work introduced the minor planetary aspects into astrology; another introduced Kepler’s third law of planetary motion into astronomy.^[25]

Another core principle is exemplified in an astrological maxim used by Francis Bacon in the 17th century: "The last rule (which has always been held by the wiser astrologers) is that there is no fatal necessity in the stars; but that they rather incline than compel".^[26] Bacon advocated an emphasis on what he called "sane astrology" based on the study of subtle influences that "lie concealed in the depths of Physic".^[27] His arguments reflect how astrology has always involved consideration of the psyche,^[12] a more recent expression of which can be found in the writings of Carl Jung and the development of modern psychological astrology.

World traditions[link]

Although most cultural systems of astrology share common roots in ancient philosophies that influenced each other, many have unique methodologies which differ from those developed in the west. The most significant are Hindu astrology (also known as "Indian astrology" and in modern times referred to as "Vedic astrology") and Chinese astrology. Both have yielded great influence upon the world's cultural history.

Western astrology[link]

Western astrology is largely horoscopic, that is, it is a form of divination based on the construction of a horoscope for an exact moment, such as a person's birth.^[28] It is founded on the movements and relative positions of celestial bodies such as the Sun, Moon, planets, which are analyzed by their aspects (angles) relative to one another. These are usually considered by their placement in houses (spatial divisions of the sky), and their movement through signs of the zodiac (spatial divisions of the ecliptic). Astrology's modern representation in western popular media is often reduced to sun sign astrology, which considers only basic relationships of planets to the zodiac sign of the Sun at an individual's date of birth. The full analysis of the birth chart, as performed by an astrological practitioner, involves much more detailed consideration than this.

Page from an Astrological Treatise, ca. 1750

Indian and South/West Asian astrology[link]

Indian astrology uses a different commencement point to its 12-fold division of the zodiac than Western astrology but retains the same names and meanings for the signs and shares many of the same traditional principles. The two methods differ mainly in their focus on sidereal and tropical astrology. Hindu astrology relies on the sidereal zodiac in which the signs of the zodiac are aligned to the position of the corresponding constellations in the sky. In order to maintain this alignment, Hindu astrology uses an adjustment, called ayanamsa, to take into account the gradual precession of the vernal equinox (the gradual shift in the orientation of the Earth's axis of rotation). Western astrology does not make this adjustment. Western astrology uses the tropical zodiac, which is aligned to the points where the Sun's position on the ecliptic creates the change of seasons.^[29] The two systems differ on the point where they start the astrological year by about 23 degrees. In both systems, the astrological year starts with the spring or vernal equinox. However, in Hindu astrology the equinox occurs when the Sun is 6 degrees in Pisces. Western astrology places the equinox at the beginning of Aries, about 23 degrees after the equinox in the Hindu system.^[30] Hindu astrology also includes several sub-systems of zodiac division, and employs the notion of bandhu: connections that, according to the Vedas link the outer and the inner worlds. This principle is similar to that found in Western and Chinese astrology, in considering the connection between the macrocosm and microcosm.

In India, there is a long-established and widespread belief in astrology. It is commonly used for daily life, particularly in matters concerning marriage and career, and makes extensive use of electional, horary and karmic astrology.^[31][32] It remains considered a branch of Vedic science.^[33][34] In 2001, Indian scientists and politicians debated and critiqued a proposal to use state money to fund research into astrology^[35] resulting in vedic astrology being introduced into the curriculum of Indian universities.^[36] In February 2011, the Bombay High Court reaffirmed astrology's standing in India when it dismissed a case which had challenged it status as a science.^[37]

The astrology commonly used in Sri Lanka is largely based on Hindu astrology with some modifications to bring it in line with Buddhist teachings. Tibetan astrology also shares many of these components but has also been strongly influenced by Chinese culture and acknowledges a circle of animal signs similar to that of the Chinese zodiac (see below).

Chinese and East-Asian astrology[link]

Chinese astrology has a close relation with Chinese philosophy (theory of the three harmony, heaven, earth and man) and uses the principles of yin and yang and concepts that are not found in Western astrology, such as the wu xing teachings, the 10 Celestial stems, the 12 Earthly Branches, and shichen (時辰 a form of timekeeping used for religious purposes).

The system of Chinese astrology was elaborated during the Zhou dynasty (1046–256 BC) and flourished during the Han Dynasty (2nd century BC to 2nd century AD), during which all the familiar elements of traditional Chinese culture - the Yin-Yang philosophy, theory of the 5 elements, Heaven and Earth, Confucian morality - were brought together to formalise the philosophical principles of Chinese medicine and divination, astrology and alchemy.^[38]

The early use of Chinese astrology was mainly confined to political astrology, the observation of unusual phenomena, identification of portents and the selection of auspicious days for events and decisions.^[39] The constellations of the Zodiac of western Asia and Europe were not used; instead the sky is divided into Three Enclosures (三垣 sān yuán), and Twenty-eight Mansions (二十八宿 èrshíbā xiù) in twelve Ci (十二次).^[40] The Three Enclosures occupy the area close to the North Celestial Pole, where the stars are visible to northern hemisphere observers all year around. The Twenty-eight Mansions occupy the zodiacal band and find their equivalent in the 28 Lunar mansions of western astrology and the Nakshatra of Indian astrology. Though marked along the zodiac they are defined by the movement of the Moon in a lunar month rather than the Sun in a solar year. The Zhou Bi Suan Jing is an important astronomical text, dating from the Zhou dynasty but completed in the Han dynasty. It presents a complex lunisolar calendar whose focus reflects a long-standing division between mathematical astronomy "li fa" and portent astrology "tian wen".^[41]

The zodiac of twelve animal signs is said to represent twelve different types of personality. This is not derived from divisions of the ecliptic as in Western astrology, but represents annual rather than monthly themes, being based on cycles of years, lunar months, and two-hour periods of the day (the shichen). The zodiac traditionally begins with the sign of the Rat, and the cycle proceeds through 11 other animals signs: the Ox, Tiger, Rabbit, Dragon, Snake, Horse, Goat, Monkey, Rooster, Dog and Pig.^[42] A complex system of predicting fate and destiny based on one's birthday, birth season, and birth hours, known as Zi Wei Dou Shu (simplified Chinese: 紫微斗数; traditional Chinese: 紫微斗數; pinyin: zǐwēidǒushù) is also still used regularly in modern day Chinese astrology.

The Korean zodiac is identical to the Chinese one. The Vietnamese zodiac is almost identical to Chinese zodiac except that the second animal is the Water Buffalo instead of the Ox, and the fourth animal is the Cat instead of the Rabbit. The Japanese zodiac includes the Wild Boar instead of the Pig. The Thai zodiac includes a Naga in place of the Dragon and begins, not at Chinese New Year, but at either on the first day of fifth month in Thai lunar calendar, or during the Songkran festival (now celebrated every 13–15 April), depending on the purpose of the use.^[43]

History[link]

Ancient world[link]

Astrology, before its differentiation from astronomy, began when humans started to measure, record, and predict seasonal changes by reference to astronomical cycles.^[44] Early evidence of this appears as markings on bones and cave walls, which show lunar cycles were being noted as early as 25,000 years ago. These were the first steps towards recording the Moon’s influence upon tides and rivers, and towards organizing a communal calendar.^[45] Agricultural needs were also met by increasing knowledge of constellations, whose appearances change with the seasons, allowing the rising of particular star-groups to herald annual floods or seasonal activities.^[46] By the third millennium BCE, widespread civilizations had developed sophisticated awareness of celestial cycles, and are believed to have consciously oriented their temples to create alignment with the heliacal risings of the stars.^[47]

There is scattered evidence to suggest that the oldest known astrological references are copies of texts made during this period. Two, from the Venus tablet of Ammisaduqa (compiled in Babylon round 1700 BCE) are reported to have been made during the reign of king Sargon of Akkad (2334-2279 BCE).^[48] Another, showing an early use of electional astrology, is ascribed to the reign of the Sumerian ruler Gudea of Lagash (ca. 2144-2124 BCE). This describes how the gods revealed to him in a dream the constellations that would be most favorable for the planned construction of a temple.^[49] However, there is controversy about whether they were genuinely recorded at the time or merely ascribed to ancient rulers by posterity. The oldest undisputed evidence of the use of astrology as an integrated system of knowledge is therefore attributed to the records of the first dynasty of Mesopotamia (1950-1651 BCE).

Medieval Islamic world[link]

Latin translation of Abū Maʿshar's De Magnis Coniunctionibus (‘Of the great conjunctions’), Venice, 1515.

Astrology was taken up enthusiastically by Islamic scholars following the collapse of Alexandria to the Arabs in the 7th century, and the founding of the Abbasid empire in the 8th. The second Abbasid caliph, Al Mansur (754-775) founded the city of Baghdad to act as a centre of learning, and included in its design a library-translation centre known as Bayt al-Hikma ‘Storehouse of Wisdom’, which continued to receive development from his heirs and was to provide a major impetus for Arabic-Persian translations of Hellenistic astrological texts.^[50] The early translators included Mashallah, who helped to elect the time for the foundation of Baghdad,^[51] and Sahl ibn Bishr, (a.k.a. Zael), whose texts were directly influential upon later European astrologers such as Guido Bonatti in the 13th century, and William Lilly in the 17th century.^[52] Knowledge of Arabic texts started to become imported into Europe during the Latin translations of the 12th century, the effect of which was to help initiate the European Renaissance.

Other important Arabic astrologers include Albumasur and Al Khwarizmi, the Persian mathematician, astronomer and astrologer, who is considered the father of algebra and the algorithm. The Arabs greatly increased the knowledge of astronomical cycles, and many of the star names that remain in common use today, such as Aldebaran, Altair, Betelgeuse, Rigel and Vega retain the legacy of their language.

20th and 21st century[link]

Early in the 20th century, Carl Jung, the founder of analytical psychology, developed sophisticated theories concerning astrology.^[53] These included concepts such as archetypes, the collective unconscious^[54] and with the collaboration of pioneer theoretical physicist (and Nobel laureate), Wolfgang Pauli, synchronicity.^[55] Astrologers like Dane Rudhyar^[56] pursued a similar path to Jung and others such as Liz Greene^[57][58] and Stephen Arroyo^[59] were influenced by the Jungian model leading to the development of psychological astrology.^[60]

In the middle of the 20th century, Alfred Witte and, following him, Reinhold Ebertin pioneered the use of midpoints, called midpoint astrology in horoscopic analysis.^[61] A new kind of locational astrology began in 1957–58, when Donald Bradley published a hand-plotted geographic astrology map. In the 1970s, American astrologer Jim Lewis developed this technique under the name of Astro*Carto*Graphy.^[62] The world map displays lines where the Sun, Moon, planets and other celestial points appear to be on any of the Four Angles (Rising, Setting, MC and IC) at a given moment in time. By comparing these lines with the horoscope, an astrologer attempts to identify the potential in any location.^[63]

Effect on European culture[link]

Aquarius: one of the twelve zodiac signs on the church of Saint-Austremonius, Auvergne, France.

Belief in astrology holds firm today in many parts of the world: in one poll, 31% of Americans expressed belief in astrology and according to another study 39% considered it scientific.^[64] According to Gallup opinion polls, around 25% of adults in the UK and US accept that astrology or the position of the stars and planets affect people’s lives, whilst other sources report the figure to be much higher.^[65]

Along with tarot divination, astrology is one of the core studies of Western esotericism, and as such has influenced systems of magical belief not only among Western esotericists and Hermeticists, but also belief systems such as Wicca that have borrowed from or been influenced by the Western esoteric tradition. Tanya Luhrmann has observed that "all magicians know something about astrology," and refers to a table of correspondences in Starhawk's The Spiral Dance, organized by planet, as an example of the astrological lore studied by magicians.^[66]

Astrology has had an influence on both language and literature. For example, influenza, from medieval Latin influentia 'influence', was so named because doctors once believed epidemics to be caused by unfavourable celestial influences.^[67] The word disaster comes from the Greek δυσαστρία, disastria, derived from the negative prefix δυσ-, dis- and αστήρ, aster 'star', meaning not-starred or badly-starred.^[68] The adjectives lunatic (Luna/Moon), mercurial (Mercury), venereal (Venus), martial (Mars), jovial (Jupiter/Jove), and saturnine (Saturn) are all used to describe personal qualities thought to be influenced by the astrological characteristics of predominating personal planets.

In literature many writers, such as Chaucer and Shakespeare, used astrological symbolism in description of their characters' motivations.^[69] More recently, Michael Ward has proposed that C.S. Lewis imbued his Chronicles of Narnia with the characteristics and symbols of the seven planets that govern the heavens in medieval astrology.^[70] In 1978, notes from Margaret Mitchell’s library revealed that she had based each character from her classic prize-winning novel, Gone with the Wind (1936), including the central star-crossed lovers, Scarlett (Aries) and Rhett (Leo), around an archetype of the zodiac.^[71] In 2010, a detailed personal horoscope analyzed and illustrated by J.K. Rowling at the time she was writing her first Harry Potter novel, came up for sale. The auctioneer commented that Rowling “displays a detailed knowledge of Western astrology which was later to play an important part in her books".^[72]

In music the best known example of astrology's influence is in the orchestral suite The Planets by British composer Gustav Holst, the framework of which is based on the astrological tones and signatures of the planets.^[73]

In politics, in 1981, after John Hinckley's attempted assassination of U.S. President Ronald Reagan, first lady Nancy Reagan commissioned astrologer Joan Quigley to act as the secret White House astrologer. However, Quigley's role ended in 1988 when it became public through the memoirs of former chief of staff, Donald Regan.^[74][75][76]

Modern scientific appraisal[link]

Contemporary science considers astrology a pseudoscience.^[77] Criticisms include that astrology is conjectural and supplies no hypotheses, proves difficult to falsify, and describes natural events in terms of scientifically untestable supernatural causes.^{[78][not in citation given]} It has also been suggested that much of the continued faith in astrology could be psychologically explained as a matter of cognitive bias.^[79] Skeptics^[who?] say that the practice of western astrologers allows them to avoid making verifiable predictions, and gives them the ability to attach significance to arbitrary and unrelated events, in a way that suits their purpose,^[80] although science also provides methodologies to separate verifiable significance from arbitrary predictions in research experiments, as demonstrated by Gauquelin's research and Carlson's experiment.^{[citation needed]}

Georges Charpak and Henri Broch "dismantled claims from parapsychology and astrology" in the book Debunked! ESP, Telekinesis, and other Pseudoscience ^[81] They noted that astrologers have only a small knowledge of astronomy and that they do not take into account basic features such as the precession of the equinoxes which would change the position of the star signs with time. ^[82]

Astrology has repeatedly failed to demonstrate its effectiveness in controlled studies, according to the American Humanist Society. The group characterised those who continue to have faith in astrology as doing so "in spite of the fact that there is no verified scientific basis for their beliefs, and indeed that there is strong evidence to the contrary."^[83] One well-documented and referenced paper, for instance, which conducted a large scale scientific test, involving more than one hundred cognitive, behavioral, physical and other variables, found no support for astrological accuracy.^[84]

Astrology has been criticized for failing to provide a physical mechanism that links the movements of celestial bodies to their purported effects on human behavior. In 1975, amid increasing popular interest in astrology, The Humanist magazine presented a rebuttal of astrology in a statement put together by Bart J. Bok, Lawrence E. Jerome, and Paul Kurtz.^[85] The statement, entitled ‘Objections to Astrology’, was signed by 186 astronomers, physicists and leading scientists of the day. They said that there is no scientific foundation for the tenets of astrology and warned the public against accepting astrological advice without question. Their criticism focused on the fact that there was no mechanism whereby astrological effects might occur:

We can see how infinitesimally small are the gravitational and other effects produced by the distant planets and the far more distant stars. It is simply a mistake to imagine that the forces exerted by stars and planets at the moment of birth can in any way shape our futures.^[86][87]

Astronomer Carl Sagan declined to sign the statement. For this reason, his words have been quoted by those who argue that astrology retains some scientific validity.^[88] Sagan said he took this stance not because he thought astrology had any validity, but because he thought that the tone of the statement was authoritarian, and that dismissing astrology because there was no mechanism (while "certainly a relevant point") was not in itself convincing. In a letter published in a follow-up edition of The Humanist, Sagan confirmed that he would have been willing to sign such a statement had it described and refuted the principal tenets of astrological belief. This, he argued, would have been more persuasive and would have produced less controversy.^[89]

In 1953, philosopher Theodor W. Adorno conducted a study of the astrology column of a Los Angeles newspaper as part of a project examining mass culture in capitalist society. Adorno concluded that astrology was a large-scale manifestation of systematic irrationalism, where individuals were subtly being led to believe that the author of the column was addressing them directly through the use of flattery and vague generalizations.^[90]

In a lecture in 2001, Stephen Hawking stated "The reason most scientists don't believe in astrology is because it is not consistent with our theories that have been tested by experiment."^[91] Astrophysicist Neil deGrasse Tyson asserted that "astrology was discredited 600 years ago with the birth of modern science. 'To teach it as though you are contributing to the fundamental knowledge of an informed electorate is astonishing in this, the 21st century'. Education should be about knowing how to think, 'And part of knowing how to think is knowing how the laws of nature shape the world around us. Without that knowledge, without that capacity to think, you can easily become a victim of people who seek to take advantage of you'". The founder of the Astrological Institute to which Tyson's criticism was directed responded "It's quite obvious that he hasn't studied the subject."^[92]

Astrologers for their part prefer not to attempt to explain astrology,^[93] and instead give it supernatural explanations such as divination or synchronicity.^[94][95][96] Others have proposed conventional causal agents such as electro-magnetism within an intricate web of planetary fields and resonances in the solar system.^[97][98] Scientists dismiss magnetism as an implausible explanation, since the magnetic field of a large but distant planet such as Jupiter is far smaller than that produced by ordinary household appliances when measured from earth.^[99]

Carlson's experiment[link]

A different approach to testing astrology quantitatively uses blind experiment. The most renowned^[100] of these is Shawn Carlson's double-blind chart matching tests in which he challenged 28 astrologers to match over 100 natal charts to psychological profiles generated by the California Psychological Inventory (CPI) test. When Carlson's study was published in Nature in 1985, his conclusion was that predictions based on natal astrology were no better than chance, and that the testing "clearly refutes the astrological hypothesis".^[101]

Gauquelin's research[link]

The initial Mars effect finding, showing the relative frequency of the diurnal position of Mars in the birth charts (N = 570) of "eminent athletes" (red solid line) compared to the expected results [after Michel Gauquelin 1955]^[102]

In 1955, Michel Gauquelin stated that although he had failed to find evidence to support such indicators as the zodiacal signs and planetary aspects in astrology, he had found positive correlations between the diurnal positions of some of the planets and success in professions (such as doctors, scientists, athletes, actors, writers, painters, etc.) which astrology traditionally associates with those planets.^[102] The best-known of Gauquelin's findings is based on the positions of Mars in the natal charts of successful athletes and became known as the "Mars effect".^[103] A study conducted by seven French scientists attempted to replicate the claim, but found no statistical evidence, and attributed the effect to selective bias on Gauquelin's part, accusing him of attempting to persuade them to add or delete names from their study.^[104]

Theological criticism[link]

Some of the practices of astrology were contested on theological grounds by medieval Muslim astronomers such as Al-Farabi (Alpharabius), Ibn al-Haytham (Alhazen) and Avicenna. They said that the methods of astrologers conflicted with orthodox religious views of Islamic scholars through the suggestion that the Will of God can be known and predicted in advance.^[105] Such arguments mainly concerned "judicial branches" (such as Horary astrology), rather than the more "natural branches" such as Medical and Meteorological astrology, these being seen as part of the natural sciences of the time.

For example, Avicenna’s 'Refutation against astrology' Risāla fī ibṭāl aḥkām al-nojūm, argues against the practice of astrology while supporting the principle of planets acting as the agents of divine causation which express God's absolute power over creation. Avicenna considered that the movement of the planets influenced life on earth in a deterministic way, but argued against the capability of determining the exact influence of the stars.^[106] In essence, Avicenna did not refute the essential dogma of astrology, but denied our ability to understand it to the extent that precise and fatalistic predictions could be made from it.^[107]

Ibn Qayyim Al-Jawziyya (1292–1350), in his Miftah Dar al-SaCadah, also used physical arguments in astronomy to question the practice of judicial astrology.^[108] He recognized that the stars are much larger than the planets, and argued:^[109]

And if you astrologers answer that it is precisely because of this distance and smallness that their influences are negligible, then why is it that you claim a great influence for the smallest heavenly body, Mercury? Why is it that you have given an influence to al-Ra's and al-Dhanab, which are two imaginary points [ascending and descending nodes]?

Education[link]

Education in astrology is offered in a number of countries of the world:

United States[link]

In the United States, astrological education is offered at institutions such as Kepler College, a liberal arts college with an emphasis on astrology in Lynnwood, Washington, near Seattle, which opened in 2001^[110] and awarded its first 8 Bachelor of Arts degrees in Astrological Studies in 2004.^[111] However, unless they are completing a course of study, students attending Kepler College after March 9, 2010,^[112] are not awarded degrees but certificates of completion of a course of study.^[113] The degrees granted by Kepler are not recognized by national or regional accrediting agencies.^[114] Other astrological organizations offer study programs and correspondence courses to certify astrologers.

United Kingdom[link]

In the United Kingdom, astrological education is offered at a number of institutions, some offering a diploma upon completion of the course and an examination. In addition, the University of Wales Trinity Saint David at Lampeter offers an MA in Cultural Astronomy and Astrology.^[115]

India[link]

In February, 2001, vedic astrology, Jyotish Vigyan, was introduced into the curriculum of Indian universities. Undergraduate (called "graduate" in India) post-graduate and research courses of study were established. "Beneficiaries of these courses would be students, teachers, professionals from modern streams like doctors, architects, marketing, financial, economic and political analysts, etc."^[36] In April 2001 the Andhra Pradesh High Court declined to consider a petition to overturn the curriculum guideline on the ground that astrology was a pseudoscience, a decision affirmed by the Supreme Court in 2004 which declined as a matter of law to interfere with educational policy. The court noted that astrology studies were optional and that courses in astrology were offered by institutions of higher education in other countries.^[116]

Notes[link]

References[link]