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Nadi Astrology in Aurangabad, Maharashtra

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Nadi of ancient astrology. Certainly one can construct narratives about aspects of ancient astrology. One can tell, in chronological sequence, the story of astrologys reception in its host culture, particularly in official Rome where episodes of exclusion alternated with periods of grudging, acceptance and unofficial toleration. Modern studies of ancient astronomy and astrology tend to accentuate a dichotomy between the astronomy of antiquity as an emerging science and its astrology as a superstition whose only historic value was that it furnished a motive for investigating celestial regularities


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It is true that astrology, in the form in which it developed historically, could not have done so unaided by mathematical astronomy. To predict earthly outcomes, as in a natal horoscope, one must know the positions of the stars and planets relative to each other and to the local horizon of the subject at the time of birth. Direct observation is obviously insufficient births in daytime, cloud cover, phenomena below the horizon, unavailability of an astrologically qualified observer, and so on and it was in fact seldom if ever used. Accordingly, ancient astrologers, like their modern successors, worked with tables, and the better the tables, the more accurate, so it seemed to the astrologers, must be their astrological predictions


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It was of course the astronomers, or the astrologers themselves qua astronomers, who developed the mathematical models from which accurate tables, notably tables of planetary (including solar and lunar) longitudes, could be generated. The history of science, precisely because its remit is the historic development of the scientific method and mentality, quite properly treats ancient astrology as a stage which astronomy outgrew, a necessary stage perhaps, but in the longer term an embarrassment to be discarded.


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While I will of course respect the scientific distinction between astronomical fact and astrological fantasy, I will not be overly concerned with it. As a historian of astrology my remit is cultural and intellectual history, in particular how the Greeks and Romans searched for meaning and significance in the phenomena of the visible heavens. I do not deny that the significance sought in the astrological domain was entirely nonscientific. But within my frame of reference, that is not a very interesting fact:


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Astrological predictions dont work; quid novi, so what else is new? The dichotomizing paradigm of the history of science (astronomy good, astrology bad) has hampered the study of ancient astrology in three unfortunate ways.1 Firstly, in its disdain for astrology and astrologers the dominant modern paradigm trivializes the object of study, seldom a healthy or fruitful approach. If superstition is all you expect to find, superstition is probably all you will in fact find.


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The ancient astrological handbooks do indeed contain, from the scientific perspective, vast reams of nonsense. However, the mentality behind this nonsense was by no means unsubtle and unsophisticated; and in any case constructs of empirical nonsense are not infrequently among the more interesting products of human culture. My quarrel is not with the history of science in its proper domain but with triumphalist scientism rampant beyond it.


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The modern approach takes little account of the dominant ancient paradigm, well exemplified in the introductions to Ptolemys astronomical and astrological treatises (respectively, the Almagest and the Tetrabiblos), which treated the two disciplines as a single predictive enterprise, of greater or lesser certitude, searching for regularities and significance in the motions and positions of the celestial bodies.


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Astrology is a part of Vedic selfunderstanding. We look to the stars to see ourselves better, to discover the mysteries that lie all about us and within us. In rita dharma, that heavenly cosmic orderliness, stars are more than massive conglomerates of molecules or fi ery furnaces fl eeting afar. They are entities, potent presences that affect us despite their distance. There are, of course, many Hindus today who poohpooh such notions. Stuff and nonsense, they will cry, What thoughtful person can accept that stars, so remote, influence life on Earth?


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What thoughtful person, asks the astrologer, would deny the powerful tides dragged across our planet by a faraway moon, or gainsay the notsosubtle solar forces that are the very stuff of life here? Ah, but go out another few thousand light years and tell us what petty influences persist, our doubter might challenge. The jyotishi (Vedic astrologer), realizing the basic East/West difference in world views, attempts to help the skeptic understand the Hindu perspective.v


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In Eastern thought, particularly Hinduism, we conceive of all existence—including the stars and planets—not as being out there, but rather in here—within the consciousness of each one of us. In other words, consciousness encompasses all of creation. The outside and inside are mirror images, and the essential nature of the cosmos is not that of multitudinous distinctions but rather the manyfaceted expression of a one unifi ed Reality. Thus we do not follow the mechanistic, externalized approach typical of Western thought.


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