For this first post I would like to talk about something near and dear to my heart: “good” and “bad” in astrology. This is something every student of astrology is familiar with, and we find it in many shapes and forms:

• There are good and bad aspects. Squares are generally considered “bad” or, for more careful astrologers, “challenging”. Trines and sextiles are considered good. The careful astrologers don’t tend to have as difficult a time labeling something as good as they do labeling something as bad, but for those who are consistent, they might label these as “easy” or “flowing”. Conjunctions and oppositions are a toss-up. They may have both good and bad elements. (Again I am not so much describing the reality as how these are talked about, especially in this case in modern, western astrology.)

• There are good and bad combinations of planet and sign. The best are when a planet is in either its “own” sign (e.g. Mars in Aries) or in its “exaltation” sign (e.g. Mars in Capricorn). The worst are when a planet is in its “fall” (e.g. Mars in Libra) or its “debilitation” (e.g. Mars in Cancer). This varies greatly, both in how it is talked about and in how these are classified, depending on the branch of astrology. For example, in Evolutionary Astrology, this form of classification is avoided altogether. There are considered to be “shadow” manifestations of each combination, but that is considered to be up to a person’s choices rather than the placement itself. In Vedic Astrology, there are different categories: friend vs enemy sign, moolatrikona. etc. The concept of “fall” is not used the same way it is used, for example, in Hellenistic Astrology.

• There are good and bad combinations of planet and house. This is not really considered in modern astrology and it is less fundamental than planet+sign in the more traditional forms of astrology. Nevertheless it is present and important in the traditions.

• There are good and bad houses in general. For example, in Vedic astrology, the “dusthana” houses (6, 8, and 12) are considered bad. The word “dusthana” translates in fact as “bad place”. On the other hand, the trines (1, 5, and 9) are generally considered good. As with everything, nuance is involved as is the importance of combining different elements. I do not want to give the impression that Vedic or other forms of ancient astrology are simplistic or archaic because they make these distinctions. How simplistic or archaic a system of astrology depends entirely on the person—the astrologer. I am merely trying to give a quick overview of the different forms of good/bad distinction.

• There are good and bad planets in general. In this case, the usual terms are “benefic” and “malefic”. The benefics, if we use these distinctions, always include Jupiter and Venus (though there can be a distinction between “natural benefic” and “effective benefic” in some contexts), and the malefics always include Mars and Saturn. The rest could be considered in either category, depending on the situation and system, or as neutrals. For example, Mercury is often said to take on the character of whomever he/she is with. The waning Moon is said to have a more malefic nature than the waxing Moon. The Sun is considered “cruel” (the word for “malefic” is “krura” in Vedic astrology) along with Saturn and Mars, but it is perhaps not considered as cruel as Saturn or Mars.

• There are also good and bad yogas or combinations of planets and position. These could be compared to the good and bad aspects, but it’s more general. For example, the 7th lord in the 5th house might be considered bad for marriage.

As you can see, there are many ways that astrological factors can be considered good or bad, and there is a lot of variation in how this topic is discussed or not discussed depending on the school, system, or philosophy of astrology involved. The purpose of this post is to discuss these in a general manner, and to present my own perspective.

My experience is that there is much to be learned and appreciated in both the ancient forms of astrology as well as the more modern forms of astrology. My experience is also that many people judge the book by its cover—they have a surface impression of a particular school of astrology, or a particular culture of astrology, and they make sweeping judgments of the school/culture based on this surface impression, many of which are harmful or limiting. I myself have been guilty of this, especially when it came to Human Design (which, although that too is a form of astrology, is a whole ‘nother conversation). Looking at the “cover” of Human Design, I did not like what I saw, and there was a reason for my impression. Yet I have learned since that there is immense depth and mystery to the system. I have not been called to dive deeply into Human Design. (I have my hands full with learning Vedic and attempting to weave that with what I know and believe of more modern systems.) But I have learned to appreciate and be open-minded to Human Design. There are many problems with its culture, but there are many problems with every culture. 

How many astrologers in India look to the west and see childish Sun Sign horoscopes and think that is western astrology? How many astrologers in the west look to Indian astrology and see this complex system for determining when to schedule a wedding, or predicting an entire person’s life independent of choice or free will? How many modern astrologers look to traditional astrology and see archaic terms that have no relevance today? How many traditional astrologers look to modern astrology and see a lot of handwaving and wishful thinking?

The reality is that these impressions we might have of cultures or systems that we have not studied in depth are not accurate reflections of those cultures or systems. They are judging books by their cover and, even more than that, they are judging books by the limited glimpse we have of the cover.

More often than not when we judge books by their covers like this, we are seeing more of our own fear than the reality of the situation. We often fear what is foreign or different, and we often fear what is familiar too if that familiarity is associated with unpleasant experiences or circumstances we have moved past.

Even to the degree that we see the reality—and we do see some reality—we are seeing a blurred image from far-away. We are seeing the average that exists today, rather than what is possible. Society today is not a pretty sight—and that is true across the globe. But how much more is possible? How much can be made if we are willing to move past the norm?

This really goes beyond astrology, to how we can understand and be open to each other and other cultures. But by focusing on this example, of good/bad in astrology and the different attitudes towards that, I hope to get to something that is both practical and has deeper significance.

Case Study: Evolutionary Astrology

Evolutionary astrology is the poster-child of modern, western astrology. It is also where my astro journey began. I am still very much an adherent of evolutionary astrology. I will always appreciate the books and teachings of Steven Forrest especially. Yet as I have ventured into Vedic astrology (and, in doing so, ventured more deeply into understanding myself), I have found much that is missing or that could be added. I have also found much that is misunderstood by western astrologers when they talk about Vedic astrology or other traditional forms.

In many ways, evolutionary astrology is a direct response to ancient astrology. Whereas ancient astrology emphasizes good and bad constantly, evolutionary astrology is very adamantly against the notions of good and bad. Of course it must still wrestle with positive/negative dualities. It must still wrestle with challenge and difficulty in life, as well as poor outcomes and experiences. But it is very careful in how it does this. It is very careful to do it differently from the ancient way. Why? Because it wants to emphasize how much is up to us, how much is dependent on our choices, how much is our responsibility.

I think this philosophy is admirable and evolutionary astrology has been successful in bringing an astrology that is relevant to many new people. It has given many people a new way to understand themselves and align to cosmic rhythms.

Who nowadays wants to be told that they are destined to a poor outcome and that they have no choice in the matter? No one. Of course I doubt that anyone in ancient times wanted to hear that either, but perhaps in ancient times people were more certain in what life had to offer them. They would not have been consulting astrology for the same kinds of things that people today consult astrology for.

Of course it is important to remember the roots of evolutionary astrology. It is not entirely new. The system descends from Greek and Persian roots. It probably has influence from India as well. The philosophy draws heavily from Jung. It draws from Theosophy and New Age spirituality. I’m sure there are many other influences as well (and it is probably worth mentioning at this point that any attempt to lump together the practices of many individuals under one banner is going to be an approximation at best).

At the same time, it is new in many ways, and because it is new, it is more open to adapting itself to the modern psyche, and it is more open to new astrological elements (such as the outer planets, asteroids, centaurs, etc.).

Yet it is possible that with all this newness, with all this revolution and new paths forward, that some things also have been lost…

Case Study: Vedic Astrology

There are many beautiful aspects of Vedic astrology. Most notably, at least for me, is the opportunity to immerse myself in the vibrant spiritual culture of India. Because of the cultural connection, it is so easy to go from the study of astrology to deity worship and mantras, to yoga practices, to awe and wonder of many forms.

Sanskrit, although I do not know it well, is a beautiful language. The ancient texts are packed with such deep meaning that a person can easily spend a life studying them, reflecting on them, contemplating.

Speaking of astrology specifically, the nakshatras (lunar mansions) and varga charts (subdivisions) are two incredibly fruitful areas for study and contemplation. Many western astrologers do use these, and they are included at least to some extent in the Hellenistic tradition. But they are more clearly, completely, and beautifully elucidated in the Indian tradition (if, that is, you are willing to look for the right information, or willing to allow it to reach you). A deeper and more personal understanding of Rahu and Ketu (the lunar nodes) is another important aspect of Vedic astrology, at least from my perspective.

Then there is a whole realm of techniques and traditions that I have yet to even explore, not to mention that I am still gaining experience with the techniques just mentioned (and will continue to do so for many years).

But, and this is a big but, I have really had to wrestle with the usage of “good” and “bad” as I have explored Vedic astrology. If you are not careful, or if you suffer from self-doubt, then you can easily come away thinking that you are cursed for life. Or it is possible that you could come away thinking that you are destined for greatness (even if that is a grandiose fantasy based on the presence of a couple of “Raj Yogas” (kingly combinations) in your chart, while quite divorced from how you are actually behaving).

It is true that Vedic astrology leans towards the fatalistic. It emphasizes that which can be predicted independent of your free will. Though it does offer remedies (such as prayer) or muhurta (timing) as elements of choice/change, it is, like I said, rather determined. Hence why many people today, even or especially those in India, see it as having little relevance to their lives or little to offer.

A Synthesis

This is a short post for a vast topic. I am glossing over a great deal, and I apologize for that. Much of what I say is a reflection merely of my own experience. Hence its truth to you, or to anyone else, will depend on how similar, overlapping, or complementary our experiences have been. Yet at the same time, I do believe that there are many others like me for whom astrology is a guide to self-understanding and self-exploration, and there are many others like me who wrestle with these vastly different schools of astrology—which is “truer”, which is the right or best one for me.

What we are really talking about here is that eternal dilemma between fate and free will. We are talking about karma—the karma that we bring into this life and the karma that we have the freedom to create in this life. We are talking about here is the vastness of experience, and that life consists of the incredibly pleasant, blissful, euphoric, or peaceful, as well as the incredibly painful, restrictive, and just plain weird.

There are no answers to these eternal dilemmas. I do not even think there are clear questions to be answered (other perhaps than who am I? What is life?). But in any case, astrology helps us to take the next step forward when other methods do not work, or when our usual habits have run their course. So to me this is very sacred and very important. It is also very fun.

First of all, in discussing the use of “good” and “bad” in astrology, and its making fated predictions, let’s admit that it is much easier to hear good predictions than bad predictions. It is not so much that we dislike determined outcomes as we dislike unpleasant determined outcomes. If I tell you that you are destined to meet your soulmate and create a home together, I do not think you will complain about your lack of choice in the matter. (At least I do not think most people will complain about their lack of choice in the matter.)

If on the other hand I say that you are fated to be single for the rest of your life, you might have other ideas.

(I am using a rather simple example but you get my drift.)

While I do think that Vedic astrology tends to over-emphasize fate and good vs bad, I must admit that much of my difficulty in studying the subject came from a difficulty in admitting my faults and weaknesses. And yet in doing so, or beginning to do so, I have come out with much greater appreciation for life, myself, and other people. While every area of life has required growth, learning, and complete and utter reevaluation for me—not only in a conceptual way but a lived, experienced, and embodied way—and as every area of life continues to demand this of me to greater and greater degrees, I must say that if I had to rank what areas of life give me the most challenge, those would be precisely those areas where my chart is bad or negative according to the Vedic system of Parashara.

Planetary debilitation is very real—especially if a planet is debilitated or in poor dignity across many vargas, or especially if it is debilitated and without other supporting factors. In many ways, I consider evolutionary and other forms of modern astrology to be a bit soft in their avoidance of it. I think an experienced and emotionally developed astrologer could look at a chart and feel into a person’s pain, grief, struggle. On a more positive note, they could feel some of what a person really cares about or really finds joy in. Although we are different, we can find a way to relate.

Yet all that said, and at the same time, we are exactly who we are supposed to be.

Something I realized only recently, though it is rather fundamental, is that we are not who we are because of our chart. We are who we are, and the chart is merely a symbolic depiction of some aspect of that. If ever we are learning astrology and feel limited by our chart, we are not approaching astrology in the right way. We should probably step away and expand our lives in other areas.

Too much of a good thing can be a bad thing. And not only that, it can be very difficult to be objective about oneself or about those who one is close with. (Thank you to Ryan Kurczak, an excellent Vedic astrologer, for that reminder. In fact he advises people not even to look at their own charts as they are learning, and although I don’t go to that extreme, I value his advice.)

More concretely, in my system, attitude, and approach to astrology, I would avoid the words “good” and “bad”. I would avoid most of the predictions that are done in traditional astrology. I care much more to know who a person is, what their personality is, and what may be getting in the way of a more authentic expression of the self. Yet at the same time, I can look at certain traditional indications and know, these are major problem areas. In my opinion, square aspects, while they can also be challenging, have nothing on debilitation. 

Of course we have to look at a whole chart and all vargas to get a clear picture—and of course everything in life relates to our choices, responsibility, attitudes, and lifestyle—but it is important not to ignore the known challenges a person will face, nor to make light of the weight of these challenges. The only way these challenges become lighter is if we are honest about them.

At the end of the day, we get through. At the end of the day it is up to us, and it is up to our faith in the Divine—our faith that whatever we receive, given that we are doing our part, is exactly what we are meant to receive.

At the end of the day, nothing about our life, our circumstances, or our charts for that matter are an accident. We do what we can with the resources we have available. We learn and find inspiration from the people, schools, and traditions that speak most to us and these help us to find our own truth.

May you be blessed in your journey. If ever you get stuck, know that is a way forward or a way to be where you are and find peace.