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Lessons in Uranian Astrology: Preface:

The Identification of Uranian Astrology

Ruth Brummund, Dipl Psych

Translation from German by L Blake Finley

The word "identification" describes a situation where one equates oneself inwardly with a person, an ideological outlook, or a name.

From the philosophical dictionary, we read these definitions of the term "identification":

  1. recognition of an object as being what it is.
  2. the equation (in one's mind) of more or less similar objects.

What interests us here is the dictionary's further clarification of the second definition. It reads: "Identification in the second sense is a sort of abstraction. It involves the assessment of certain objects independently of the differences among them, seeing them as being identical in certain respects or due to certain interrelationships." Such a determination is not necessarily a clear-cut assertion; neither can it be determined in a totally arbitrary manner. One supposition is the existence of certain shared qualities in the identified objects, i.e. the existence of similarities between them that are appropriate for identifying a common purpose shared by them."

Now, in relation to this last case, the question "where does the term Uranian Astrology come from?" is often asked.

The term appears to have first become utilized by American astrologers Richard Svehla (in Cleveland), Hans Niggemann (in New York), and Karl Ambjornson (in San Francisco), who often labeled Alfred Witte's astrological approaches the "Uranian System", while the term "Hamburg School Astrology" continued to be used in Europe. In certain cases, books of nearly identical content appeared under one title in German and another in English, their original source obscured.

The new School of "Uranische Astrologie" (translating as "Uranian Astrology") was formally established with the founding of a new study group started in Germany in October 1993. While interest in the newer Uranian Astrology methods increased, others practicing various traditional Hamburg School techniques found it convenient to use this term, while their explanations often have little to do with Uranian Astrology as it exists today.

'Uranian Astrology' correctly includes evolutionary developments of new insights within the context of the Hamburg School, based on the continually evolving teachings of Alfred Witte, Ludwig Rudolph, and Ruth Brummund. It involves a nearly exclusive focus on midpoints in the 22.5 mode (16th harmonic). There are other new methodological techniques which only few have been willing or able to understand.

The aforementioned philosophical dictionary further states that "within the framework of expressive logic, an expression would be identified with its own innate truth value. In predicate logic, by contrast, the external structure of the expression, rather than its inner truth value, is what is given consideration.  Thus the two can actually be mutually exclusive."

Following this reasoning, it would be more accurate to use a different name for those practices derived from the earlier methodology texts of Hermann Lefeldt, such as the "Methodik" (published in 1962). Pupils and adherents of the teachings of Hermann Lefeldt included substantial work with the "houses", and Lefeldt denied the realities of personal deliberation and free will. We would ask, therefore, why astrologers who might still insist on practicing these methods identify themselves with the term "Uranian Astrology", creating confusion. Followers of Lefeldt, rather than practicing according to the progressive spirit of Alfred Witte, continued along in step with the old sign- and house- interpretation strategies of classical astrology, but with the Transneptunians thrown in.

Further distinctions between Uranian Astrology and Lefeldt's teachings entail certain beliefs and their implications. While Uranian Astrologers emphasize each individual's internal responsibility for her or his own choices and actions, and make reference to universal concepts of free will and consideration of the possiblity of reincarnation, Hermann Lefeldt's writings are infused dogmatically with his admitted belief in fatalistic predetermination. Such fatalistic approaches imply that humanity has no potential for free personal development or evolution. It is so simple to make excuses for every action and every habit. One can pretend not to be responsible for what was done, learning nothing from it, wasting precious time, doing harm to others, etc., to the point that personal accountability becomes an idea alien to them. An excuse for everything they have done is made, including for actions detrimental to others, and they feel no responsibility. And, of course, they believe it had to be this way.

Whoever understands the distinction between morals and ethics knows that morals are instilled. Ethics, however, are a matter of character, based on conscious inner values of fairness, honesty, and humaneness.

Many accounts of the history of Hamburg School astrology ended at the year 1970. Did stagnation or retrogression occur at that time? Why, in such cases, is nothing mentioned of developments between 1970 and the present? Answers to these questions should be delivered by those who are responsible for such a situation.

Are the evolving train of thought, the manifest efforts, and the experiences of Ludwig Rudolph not valued simply because they are not understood?  Some are reluctant to unlearn habits once having latched on to a certain way of doing things. Some people are mentally agile and learn new concepts quickly, while others need more time to do so. Still others lock up internally and believe they don't need to learn anything new... their priorities lie elsewhere.

Each of us carries a strain of knowledge and realizations from earlier times. Our astrological chart helps us recognize how the set of experiences we have chosen to willingly follow through within this lifetime fulfills our duties from the past. It depends on each individual to decide whether he or she will let things slide and act on habit, or be consciously responsible and fair in dealings.

In addition, we should note that honesty is called for in identification with terms or names we use or claim to represent.

It can only be hoped that we all remain truly open in what we experience, and that we somehow benefit from our experiences and undertakings in this lifetime.

-- Hamburg, 21.Jul.2001

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