PART III - Science and Astrology *
If astrology postulates the heavenly bodies to be a focus of intellectual
energy it claims nothing more unreasonable for the stars than that which is
evident in man himself. By his benevolence or despotism, a single man can
change the moral temper of civilization. History has demonstrated that a man
may have influence far beyond that which would seem consistent with the
measure of his stature or his physical displacement. Furthermore, this
personal force will communicate itself to future generations and continue as
a dynamic impulse long after the man himself has dissipated. Likewise, the
sidereal bodies, as parts of universal harmony or equilibrium, as factors in
a balanced scheme, certainly constitute a heavenly environment, each body
contributing its physical rays to the rest while receiving into itself the
electricity of its brotherly spheres.
Lawrence J. Benditt, an M. D. of Cambridge University and Phoebe D. Payne
have argued that "we're faced either with the fact that the extraordinarily
accurate readings of astrological maps, without the astrologer ever having
seen the person, are purely psychic or intuitive, or we are left with a
mystery which delves deeply into the question of the relationship between
man and a seemingly objective world, whether in the heavens or the more
mundane spheres of everyday contact."
According to the materialistic view of the universe which claims to be the
sole rationalistic view, mind is itself an effect of matter and all its
states and movements are determined by matter. The celestial bodies
demonstrate supreme order in their revolutions. While this may be the case,
did chaos reign over the phenomenon and events on earth? Astrology gives the
answer by juxtaposing celestial order with earthly events and shows a
relationship between the two.
Astrology is primarily concerned with the application of cosmic laws to
terrestrial phenomena in general and man in particular. Hence pure objective
science cannot lay down the law for astrology which deals with different
spheres of experience.
Astrology resembles history, in an essential respect, as a science. History
is the science of human events in the past, ascertained and interpreted in
accordance with testing methods such as observation, testimony, coins,
historical monuments, documents, etc. The method is scientific in a sense of
being methodical and systematic, using verification whenever possible.
Interpretation uses human psychology - the motivations of historical
personages and of the probabilities of the conduct of masses of men.
Experimental verification in the sense that is possible in a chemical
laboratory is not of course possible in history nor in contemporary
sociology, for human beings cannot be experimented upon like guinea pigs
(though it may sometimes be attempted in the totalitarian systems of
government). Verification is possible in astrology to the extent it is
possible in history and sociology.
IX. Causality
The whole edifice of science is built upon the desire to prophesize. Natural
laws are, after all, formulas for predicting. Some scientific disciplines
permit relatively exact predictions; others predict with less precision.
These latter disciplines, including astrology, are those in which causality
is not properly understood. However, over the course of time considerable
evidence has accumulated linking terrestrial phenomena with planetary
motions so, in time, causality may be understood better. It is impossible to
list in an article of this nature all of the accumulated evidence but we
will sample some of the latest findings.
It is only by assuming that determinism, in some form or another, exists in
nature that prediction becomes possible. As stated earlier there is a law in
nature that "like causes produce like effects". This means of some sort of
determinism exists suggesting thereby nature's uniformity. Bertrand Russell
conceded that "a correlation which has been found true in a number of cases,
and has never been found false, has at least a certain assignable degree of
probability of being always true". This definition is of great importance to
students of astrology. The above statements automatically lead to the
acceptance of determinism. Unless there is some sort of cause/effect
principle, prediction, even to the extent Russell suggests, would be
impossible.
The real situation, as explained by astrology, is that man's life is partly
free and partly determined. The circumstances of the major events of life of
a man such as his birth, death, or initiation into spiritual life may be due
to the uncanny operation of destiny. In other words, his physical nature,
his heredity, the social position of his family or position in the cosmos
are determined. Thus, he cannot change his parentage, his nationality, his
place of birth geographically or even his innate temperament or the fund of
his life energy. These are all determined. Nevertheless, these constitute
his resources which he is in a position to make use of either to gain a
lofty status in life or to suffer a downfall. Nature has endowed man with
sufficient freedom to make or mar his own self. Astrology never disputes the
fact that, so long as the spark of divinity is present in man, sincere
efforts to perform the right way are likely to produce a fruitful life. In
the words of Nobel Prize winner Max Planck: "modern science is never in a
position completely and exhaustively to explain the problems it has to
face". Schopenhauer said that "man can do what he wills but he cannot will
what he wills."
Those who know astrology can only indicate what may happen. No one else
except for the creator can say with certainty what will actually happen.
The stars are only indications. The astrologers themselves say that there
are two forces, Daiva and Purushakara, fate and individual energy, and the
individual energy can modify or frustrate the flow of fate. Moreover, the
stars often indicate several possible fates; for example that one may die in
middle age, but if that determination can be overcome with modern medical
practices one can live to an older age.
Astrology gives the knowledge to the individual that he is reaping the
consequences of the deeds of his past births and in the light of that he is
advised to regulate his future by regulating his present actions. The
individual is thus made wiser and more able. Astrology does not say that
events must and should happen, it gives the benefic and malefic tendencies
of an individual. If that individual is successful at adjusting and
utilizing the vibrations of the planets concerned he can create a better
life for himself.
So the correct understanding of Vedic Astrology is that it is a blend of
free will and fatalism.
This point of view, that each branch of science and art should be judged by
the evidence suited to it and cannot be condemned out-of-court, has been
gaining ground in the second half of 20th-century. Thus, there's nothing
illogical or irrational in accepting the truth of astrology, so far as it
relates to fate and free will on the material plane. As Sri Aurobindo said:
"acceptance of the truth of astrology would not necessarily carry with it a
complete determinism of fate or mechanical law of karma. In the Indian
theory at least, there is room for a determination by action and will and
that action can cancel it; only a very strong karma is imperative and
irreducible. And even that may possibly be cancelled if one can enter into
the freedom of spiritual consciousness."
There are people to whom astrology does not apply, in which case such people
are masters of their own destiny. Such people are sages, who control their
own senses and also the five elements in the Universe. They control time and
creation; in other words, the planetary effects are controlled by them. Such
great men's free will prevails over the tendencies of the planets. They can
do and undo things. This is why the great sage Parashara said: "Oh! The best
among Brahmins! I tell you the maximum longevity for various beings, for
gods and sages, it is limitless."
An astrologer gives you no news but rather he enunciates the effects of
nature. You are a product of nature, and the stars and planets are all
nature. To be happy you need to live according to the law of nature no
matter whether your culture is backward or advanced. If the civilization
advances you do not cease to remain the product of nature. Rather,
advancement of civilization in the correct sense of the term must mean
advancement of knowledge of ways to effect adjustment with nature and
consequently advancement of the knowledge of the use of astrology.
If the scientific community approached this subject with an unbiased mind
(which is necessary for any scientific discovery) they would see that the
whole universe is playing an integral part in this game of life. With this
understanding they could change their attitude towards Vedic Astrology and
therefore their attitude toward the function of Astrology and the part it
can play in people's lives. Furthermore, it would allow them to have a
better understanding of the functioning of this universe. They could look
beyond just the empirical data to see that everything in life is influenced
by everything else in the universe.
*Ref: Dr. B.V. Raman's writings
To Be Continued...
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