The practice of astrology in the west is based on the constellations as they appeared more than 2000 years ago. As a result, the positions and orbits of solar system objects (planets, asteroids, nodes, etc) are 23 degrees off their current coordinates. This discrepancy alone might drive the suspicion that the precepts of Western Astrology are inaccurate and therefore the dogma itself is obsolete as it is not bound to an estimation of the celestial bodies and their movements that is recognized by the standards of scientific astronomy. Astrology is not, however, an axiom of science and should instead be considered an instrument of investigation on the human condition, where relative human qualities and predispositions are hinged upon a celestial codex that has been fundamental to the origin, functioning, organization and development of human society. Most importantly, the study of the celestial bodies and the ethos imagined to justify their motions was often the point of departure for many advanced ancient civilizations throughout the world, integral to the cultivation of the ethnology of cultures and early scientific thought.
When investigating the conditions and vicissitudes of human experience, it is important to consider a method that is an intersection between diagnostic research and an exploration of the mythology that codify the experiences of individuals that are constituents in a shared culture. The collaborators of Marxist Astrology approach our astrological practices with an emphasis on astrology as a function of the intersection between science and myth, physiology and culture, using the structural tenets of Marxism as analogy. The discovery of a spherical earth signified the divergence of astrologers from astronomers as well as the departure of culture from the dogma of science. In the anthology Astronomies and Cultures, Nicholas Saunders emphasizes the importance of integrating the specifics of human experience into the axioms that define it;
“The study of cultural astronomies is concerned with the diversity of ways in which cultures, both ancient and modern, perceive celestial objects and integrate them into their view of the world. This fact, by definition, illustrates that a society’s view of and beliefs about the celestial sphere are inextricably linked to the realm of politics, economics, religion, and ideology.”
Marx’s approach to social design was informed by the failures of government as those failures became visible with the flux of social duress and conditioning over the course of history—in particular the contingency of human bodies to the production and mechanizations of modern life. Just as Marxism was developed out of a need to reassess political structures based on the tides of individual necessity as it mutates with the procession of historical time, so should the structures that codify human life be indivisible with that history.
This meditation might also be applied to capitalism and heliocentric astrology, a system in which the sun is placed in the center of the chart instead of the earth, as it is in the geocentric variations of Western and Vedic. The practice of heliocentric astrology is predicated on the study of the self at its lowest common denominator, independent of context, historical or relational. To study the heliocentric chart is to study the individual, as it exists in stasis from the moment of conception onwards, uncorrupted by the consecution of events in his lifetime or the development of a lineal history that is incorporated into the identity over time. Marxism and Western astrology are an inverse binary—all diversifying influences must be considered and incorporated, any justifiable social order should be predicated on a complex, amalgamate philosophy, a combinatorium of varietal orders, standards and codifications.