Astromythology Introduction

Foreword

We will approach the subject in succession.

What is the link between astrology and mythology?

What represent the difference between the myths linked to the black moon and those linked to other structures of the natal chart?

Then several summaries of the different myths so that you can have the keys to approach mythology by yourself and apply it to your natal chart.

Myths are means awakening of the consciousness.

The myths represent inner journeys according to their own paths, i.e. the paths of Icarus, Prometheus, Orpheus, Proteus, Narcissus, etc. The objective is to approach the myths to meet the essence of oneself.

The essence of oneself being that space of absolute simplicity, of pure presence, which in reality is beyond consciousness.

There are many ways of developing astrology.

The astrological chart represents the position of the earth in the solar system and, at the moment of our first breath, this outer world enters our consciousness. The 90 years of life after birth will ideally be invested to internalising, metabolising and transforming the focused consciousness into a work that can represent our own life.

In this way, we absorb memories, archetypes and we absorb all that remains of the transgenerational order.

The child represent a black page at the moment of its birth, like the old photographic images where light had to be put on for the shapes to appear. The idea is to progressively put light on the distinct elements of our astral chart so that the essential form of which we are appears. Indeed, as we move through life, through our experiences, the inner work we can do and/or the astrological analysis that we consider as one of the ways to allow the light of consciousness to manifest itself.

We therefore obtain several levels of astrological reading, the event-based or traditional way and the one we do here. To be honest, they are uncontradictory. If the motivation is centered on event astrology, we are on the surface of things. However, it can be gradually deepened to the center of ourselves. Like so, an event will have its cause in a psychic element, and a psychic element will have its cause in a myth and the myth itself will be the expression of the ineffable.

It is in fact an invitation to reflect on how we are bearers of myths. That these myths will produce a psychology and that this psychology will produce events. Thus, we can read an astrological chart on the eventual, psychological, mythological level and beyond that, we are in the inexplicable because the Self remains beyond the mind.

To reason in this way corresponds to being sensitive to symbols because the event will be read on a psychological level by its form, its structure, its colour, and by the synchronicities that may occur. The psychological elements will refer to mythological characters, and we will thus go back to the particular source of the symbol.

A question frequently comes up: where do myths come from, what are their origins?

The answer is that nobody knows? Nevertheless, there are two hypotheses. Some myths, like the 12 works of Hercules, date back to the Neolithic period, more or less 18 thousand years ago. Other myths are more recent even if we have difficulty in dating them. The two hypotheses are the following. The first one was exposed by C.G.Jung who said there are universal structures, archetypes that organize our reality at least as much as the phenomenal world of objects organizes our reality.

Jung gives the following definition of the archetype. The archetype is to subjective reality what the atom is to objective reality, a founding brick. That is, the subjective domain exists, the thesis according to Jung of the collective unconscious exists. This thesis represents fundamental bricks, archetypes at the same time marked by shadow and light. Who takes in the mythological reading the face of the gods, therefore the gods are shade and light.

The myths are universal, we find the same mythological structures under different forms. Schematically, we have the physical plane, the emotional plane, the mental plane, the spiritual world formed of archetypes. The emotional/mental plane on the collective plane will establish a culture, a civilization, that is to say a way of life and a way of living together. The archetype will go down into the culture and then it will format the way of life of the civilization.

To illustrate this, we have lived for two centuries in the myth of progress, which is now collapsing and is embodied by the myth of Prometheus. For two centuries, the myth of Prometheus has been awakened and actualized in history. It took over the Enlightenment, conceived a vision and a culture, and this culture gave birth to a civilization that is in fact Promethofaustian and remains ours today.

Why do we illustrate this?

Because even if a myth is universal, it will adapt to the geographical era, the story will remain the story of a geographical era. There are Greek myths, Indian myths, Zulu myths and so on. However, the fundamental principles will always remain the same. Myths, Jung informs us, are always the result of a transgression. The acquisition of knowledge is always the result of a transgression. Whether in the Judeo-Christian myth, Adam and Eve with the serpent, knowledge remains a transgression of a prohibition. Whether it is Prometheus who steals fire from the gods to give it to men, he transgresses the law of the gods. Whether it is the fire on the tail of a dog that runs through the forest burning everything in its path in an African myth, all this remains linked to transgressions. The point is that if we have a Prometheus myth, transgression is the path to our own redemption. There are universal structures, but these structures organize worldviews and these worldviews establish civilizations. In fact it is not history that creates myths, but myths that create history.

Translated and adapted from Luc Bigé's http://reenchanterlemonde.com/mythologie/?debut=on#debut by @SatyamAstro/Nicolas Roessli and supported by DeepL.com