The following is a transcript of a lecture I gave via Zoom for the Jung Society of Washington on July 10, 2020. (It has not been edited, shaped or made to look nice)
Jung and Astrology: How the ancient symbols of Astrology helped inform C.G. Jung’s most important ideas.
Jung’s interest in astrology was an open secret during his lifetime. But in 2018 three volumes were published revealing his immense involvement in astrology. Liz Greene, a Jungian Analyst and professional astrologer published two volumes on Jung’s interest in Astrology by spending 10 years in Zurich. Keiron Le Grice and Saffron Rossi, both professors at Pacifica Graduate Institute together published a book entitled Jung on Astrology. They searched through his seminars, letters, and collected works and presented all of their findings in one volume.
We know of Jung’s interest in astrology because of statements he made in a letter to Freud dated 12th June 1911—“ My evenings are taking up very largely with astrology. I make horoscopic calculations in order to find a clue to the core psychological truth… It appears that the signs of the zodiac are character pictures, in other words, libido symbols which depict the typical qualities of the libido at a given moment
And in a letter to B. V. Raman, an Indian Astrologer in Sep 1947 “I am chiefly interested in the particular light the horoscope sheds on certain complications in the character. In cases of difficult psychological diagnosis, I usually get a horoscope in order to have a further point of view from an entirely different angle. I must say that I very often found that the astrological data elucidated certain points which I otherwise would have been unable to understand. From such experiences, I formed the opinion that astrology is of particular interest to the psychologist.”
Ancient Esoteric Sources
Before looking at what Jung learned from astrology and what astrology has taken from Jung, I think it’s important to realize that both Jung and
astrology were inheritors of ancient esoteric sources such as the Hermetica.
The Hermetica is a group of teachings based on Hermes Trismegistus which means Thrice Great Hermes. The Hermetica consists of many authors and as far as we know was collated in Alexandria in the first few centuries of our era. It is one of the great sacred texts of the world. The true authors will never be known, nor are we likely ever to have the complete collection of the Hermetic texts. Only fragments of this body of wisdom literature are extant today. Pythagoras did travel to Egypt and a lot of the Hermetica can be traced to his thought. History shows that wherever the works of Hermes have been studied, civilization has flourished. This work profoundly influenced the Greeks and through its rediscovery in the fifteen century in Florence, helped to inspire the Italian renaissance which gave birth to our modern age
Using his wife’s wealth and the cooperation of fellow students of ancient philosophy like Manly Hall, a theosophist, Jung was able to read most of the Hermetic texts as he was trained in Greek and Latin. The Hermetica informed much of the thinking of the medieval alchemists. One of the major Hermetic principles was the law of correspondence which states that our outer world is nothing more than a reflection of our inner world – as within, so without.
The one main idea in the Hermetica is that God is the universal Mind and everything which exists is a thought within the mind of God. And the hermetica tells us what is in the Mind of God is written in the sky.
Although the constellations of the stars contain the Destiny of everything the fixed visible planets and the Sun and Moon are the forces that administer this Destiny. Destiny working through the planetary gods governs all creation. Hermes teaches that our individual destiny is created by the positions of the planets at our moment of birth. These are the ‘gods’ who take charge of us, controlling our bodies and shaping our souls. As the soul sinks into incarnation, it forgets its own nature and takes on the qualities of the gods who have shut it into a human body. Souls by necessity cling to the temperament of the gods who bring them down to earth.
When anyone is born they are given a certain daimon, a life-guardian- destined by one’s very own star. Astrology is one of the systems based on the hermetica. As it contains the law of correspondences.
Jung's theory of the "Collective Unconscious" matches up with the Hermetic theory of the "Universal Mind
The full text of the Law of Correspondence states
“As above, so below; as below, so above; as within, so without; as without, so within.” The “above” refers to the heavens, the macrocosm, or the World Soul, while the “below” refers to the earth, the physical plane, the microcosm, or the human soul. The “without” is outer reality, “real” life, the realm in which we live, eat, pay bills, meet deadlines, and interact with others. We might think of the “without” as our landscape, while the “within” would be our “dreamscape,” or what Jung called our “inner world” or inner city, the realm in which we function when we dream, where we can encounter our inner partner (anima/animus), shadow side, ego, Self and other inner characters. Jung felt that the future of psychology lay in rebuilding the lost connection between modern man and the cosmos revealed in the Hermetic teachings.
Besides its healing power and its inclusion of the psyche in its worldview, the theory of correspondence appealed to Jung for the way it fostered an understanding of the psychology of the unconscious and for its ability to explain the results of the experiments in parapsychology that were beginning to appear in the scientific literature in the 1930s. Correspondence—that we are all connected—can explain parapsychological phenomena like remote viewing and telepathy, while it is the basis for analysts’ focus on the inner life: If outer life isn’t working well, look within and work on the inner reality, so as to change the outer.
The Hermetic teachings flowed into the Italian Renaissance. In 1438, the Byzantine scholar Plethon made available to the Florentines the lost works of Plato. Cosimo De Medici established a New Platonic Academy and he sent out agents to look for other lost Pagan works. In 1460 one of them came across the lost works of the Thrice-Great Hermes and brought them to Florence. Cosimo ordered his young Greek scholar Marsilio Ficino to stop translating Plato and work on Hermes. This translation created the emergence of a glorious new culture in Florence and signaled the end of the Dark Age. One scholar said that Ficino created the Renaissance single-handedly.
Within a few years, the printing presses arrived in Italy and this pagan wisdom was printed and dispersed throughout Europe. These pagan ideas involving the belief in many gods and influenced thinkers such as Copernicus, Bruno, Nicholas of Cusa, Paracelsus, Shakespeare, Francis Bacon, and John Dee, Queen Elizabeth’s personal astrologer.
One of the many streams flowing down from the Hermetica was Theosophy; founded in 1873, in New York City by Madame Blavatsky. The organization still exists today. It brought a lot of eastern knowledge and hermetic ideas to the west including reincarnation.
JUNG’S ASTROLOGICAL RESOURCES
As mentioned previously, Liz Green just spent 10 years in Zurich going through Jung’s home searching through his bookshelves and his letters for his interest in astrology. She just published two volumes of her findings. One thing she found was that Jung had a marked-up copy of Alan Leo’s book in his bookshelf.
At the beginning of the twentieth-century astrological revival, Alan Leo had a desire to deepen the spiritual dimension of astrology and this was achieved by linking it with theosophy which at its heyday carried ‘deep meaning for countless seekers. From his Theosophical background, he believed the birth chart to be the indicator of the progress of the soul in its series of incarnations.
Leo’s most important idea is the central significance of the Sun in the horoscope which was one of his great Innovations in modern astrology. He derived the idea from Blavatsky’s quasi Neoplatonic teachings about the invisible spiritual sun or solo logos as the embodiment of divinity. Alan Leo, whose work was published a decade before Jung, wrote that the zodiac signs can be divided into four personality types which he called the elements. They are air, earth, fire, and water.
Jung also studied Max Heindel who established the Rosicrucian organization at Oceanside California where it exists today. Heindel was strongly influenced by the work of the German esotericist Rudolf Steiner who had originally been schooled in Blavatsky’s theosophical society. Jung drew on this work to not only understand his own horoscope but for certain themes in his interpretation of the Astrological Ages or Aions. The use of Mythic narratives in the interpretation of astrological symbols is a Hallmark of Heindel’s approach.
Jung got interpretations of the transits to his chart and progressions. We don’t know if he performed these calculations on his own or had an astrologer do them for him.
ARCHETYPES/GODS
Jung stated that the contents of the unconscious complex are mythic and transpersonal rather than personal and pathological. The archetypes that lie at the core of every complex are symbolized by the planetary gods.
An archetype is a universal principle or force that affects--impels, structures and permeates--the human psyche and human behavior on many levels. One can think of them as primordial instincts, as Freud did, or as transcendent first principles as Plato did, or as gods of the psyche as James Hillman wrote.
Astrological Archetypes (for example, Venus or Mars) seem to have a transcendent, mythic quality, yet they also have very specific psychological expressions--as in the desire for love and the experience of beauty (Venus), or the impulse toward forceful activity and aggression (Mars). Moreover, archetypes seem to work from both within and without, for they can express themselves as impulses and images from the interior psyche, yet also as events and situations in the external world.
Jung thought of archetypes as the basic constituents of the human psyche, shared cross-culturally by all human beings, and he regarded them as universal expressions of a collective unconscious. Much earlier, the Platonic tradition considered archetypes to be not only psychological but also cosmic and objective, as primordial forms of a Universal Mind that transcended the human psyche.
Astrology would appear to support the Platonic view as well as the Jungian since it gives evidence that Jungian archetypes are not only visible in human psychology, in human experience and behavior, but are also linked to the macrocosm itself--to the planets and their movements in the heavens. Astrology thus supports the ancient idea of an anima mundi, or world soul, in which the human psyche participates. From this perspective, what Jung called the collective unconscious can be viewed as being ultimately embedded within the cosmos itself.
Archetypes are living psychic forces and make up the content of the collective unconscious. They are also the ordering principles that structure the psyche. They are forever imperceptible but they emerge from the collective unconscious as images, processes, and attitudes, and they particularly find expression through metaphor.
A key question for astrologers is whether or not the Jungian archetypes are interchangeable with astrological symbols. Jung appears to have authorized the connection. He considers that astrology has to do with the interpretation of the archetypes (the gods) and he states,
“Astrology, like the collective unconscious with which psychology is concerned consists of symbolic configurations: the planets are the gods, symbols of the powers of the unconscious”
Since Jung, many astrologers connected astrology with Jungian thought Jung accepted this connection between gods, archetypes, and planetary symbols.
For instance, the Sun/Lion/King/God is obviously Leo. The wise old man is recognized as Saturn. When Jung talked about the mother archetype, we are reminded of the Moon and Cancer. In astrology, the symbols as with the archetypes are a cluster of images, the moon also means, a child. The moon refers to the common people when reading the chart of a nation. The joy and also the difficulty with astrology is the open-ended and abundant nature of its symbols. So Jung’s mother archetype being read as the moon can be the personal, mother, grandmother, stepmother, mother in law, the goddess, mother of God, the Virgin, Sophia. So the astrological moon is more open and richer than Mother archetype.
Of course, the danger of using archetypes in astrology is turning the archetype into a stereotype. Personally, I don’t do readings for children or teenagers because of this danger. I don’t want to presuppose a child’s character before they have a chance to solidify it.
I think Jung’s structure of the psyche can sometimes be of immense value in helping astrologers make sense of what is happening with people and charts.
Psychological Types
Astrology is one of the oldest forms of typology. Theories of temperament did not begin with astrology; astrology acquired them from philosophy and medicine.
Jung stated in his Collected Works that his idea of psychological types dates back to both medieval and early modern astrological texts and eventually in the works of the modern astrologer who provided the materials from which Jung first learned to cast and read horoscopes. In his description of the function types - thinking feeling sensation and intuition--Jung did not explicitly assign them to the four elements of air, water earth, and fire although he made clear in psychological types that he believed the correlation existed.
|
Jungian Types |
Sensation |
Thinking |
Intuition |
Feeling |
|
Astrology |
EARTH |
AIR |
FIRE |
WATER |
|
Cardinal |
Capricorn. |
Libra, |
Sagittarius |
Cancer |
|
Fixed |
Taurus |
.Aquarius |
.Leo |
Scorpio |
|
Mutable |
Virgo |
.Gemini |
Sagittarius |
Pisces |
- Alan Leo’s elements of air earth, fire, and water correlate to Jung’s psychological types of Thinking, Sensation, Intuition, and Feeling.
- thinking—a function of intellectual cognition; the forming of logical conclusions
- sensation—perception by means of immediate apprehension of the visible relationship between subject and object
- intuition— the perception of processes in the background; e.g. unconscious drives and/or motivations of other people
- feeling—a function of subjective estimation, value-oriented thinking
Air (Thinking) types emphasize abstract thought; they love theory and ideas and can become too rational. They like to collect information and communicate it. They are developing alertness and clarity of perception. Anxiety is the primary emotion if there is fear. Air not have the capacity for intimacy and compensates for this lack by continually relating through ideas and abstractions, something of which air is very fond. There is such a depth of water signs that their feelings are not always easy to put into words, so they remain silent.
Earth (Sensation) types are interested in concrete facts. They like to deal with reality and are very efficient. Things that cannot be perceived with the senses don’t exist. Their task is to develop patience and self-discipline. Depression can manifest when their view of the future is blocked. Earth signs have a black and white sort of reality function and are only concerned with physical, practical commonsense issues.
Fire (Intuitive) signs, like the world of the fantastic and believe in all sorts of possibilities. They can be self-centered and are original and enterprising. Fire can react quickly and impatiently needing to burn up the excessive emotional energy it possesses. Routine work is unbearable to a fire sign. They are here to develop will, their primary emotion is anger.
Water (Feeling) perceives and evaluates the world in an emotional way. They need a deep, sensitive, and emotional involvement in events. Sadness is the primary emotion. Water signs are developing unconditional love.
Air (thinking) represses water; Earth (sensation) represses Fire.
Don’t only look at the Sun sign. The whole person in a birth chart contains the ascendant, the sun, and the moon signs. No one is only one element. The trick is to get the elements of the three points as evolved as possible and also in harmony with each other.
The ascendant is what others see when they meet you and then they see the sun and in close relation, the moon’
What you see is not always what you get. Extroverted signs are air and fire, water and earth signs are introverted
Persona and the Ascendant
Now another major comparison between Jung and Astrology is the description of Jung’s persona and the ascendant or rising sign in astrology The ascendant is based on the correct time of birth. Astrology has been so influenced by Jung that when you read a description of the ascendant in modern astrology texts, it sounds exactly like Jung’s persona. I think we stole this whole hog from Jung.
For this reason, astrologers believe that the ascendant is concerned with how a person has learned to present themselves to the world, especially in public and in impersonal situations. To astrologers, in some circumstances, it can function as a shield or mask to guard a person's real nature - in other words, the 'defense mechanism' when every person has to cope with unfamiliar or uncomfortable situations. Astrologers believe the ascendant also has a strong bearing on a person's physical appearance and overall health.
The Ascendant is thus considered to be of great significance in all schools of astrology because it in effect serves as the filter through which everything in a horoscope- including the Sun and Moon- is expressed.
Another factor concerning the effect of the ascendant is the theory that people become more like their sun sign after around 29 years of age, as they grow older and more confident and thus have less of a need to present a public face to others.
Jung’s idea of the persona has so influenced astrology’s’ definition of the ascendant that I wanted to go back to the ancient Greek and Arabic texts to find the original definition of the ascendant.
.A project called Project Hindsight was started in1995 by Robert Hand, an astrologer who spoke here at the Jung Center a few times and Robert Schmidt a scholar of Mathematics and Philosophy. When Schmidt was translating ancient math texts he ran into astrological symbols and wanted to know what they meant. He was put in touch with Hand and they decided to start a translation project. There were ancient astrological texts in libraries all over the world rotting away on shelves. No university or government cared about translating them and no one would pay to have them translated. These texts were dated from the 1st century BCE to the 7th century CE. So Robert Hand, Robert Schmidt, and Robert Zoller, an astrologer schooled in medieval astrology, formed Project Hindsight and a group of astrologers funded the project. Many astrologers started to practice this ancient Hellenic astrology.
I was very excited to have access to this ancient astrology. What I found is that the description of the ascendant is described by the ancient Greeks as the formation of character, the station to which you are born, and the physical body. I believe all of the other modern descriptions of the ascendant come from Jung.
Today, there are three schools of astrology in the West; Loosely: Hellenic, traditional and modern. Traditional astrology is what was practiced since William Lily brought astrology out of the dark ages in publishing a three-volume work in 1647. Both Hellenic and traditional astrology is very deterministic. Some of the old texts would state that you were going to have an affair with the local blacksmith. In order to do a chart interpretation, modern astrologers would have to determine who that is in today’s world, a car mechanic perhaps? But also modern astrologers believe we have free will in the matter and may decide not to go after the blacksmith.
I had a traditional astrology teacher in Boston years ago. I wanted to learn the traditional way of looking at a chart. She was very Virgo- bottom line astrologer. She had glasses perched on her nose. She found out that I was also reading Jung at the time of our sessions. The next time we met, she looked over her glasses at me and said, “Say you have Mars squaring the MC, you are going to lose your job, what’s Carl Jung going to do for you?”. I said in modern astrology we would see P Mars square the MC as an archetypal event and would not make a concrete prediction like that. She said, “that’s because you modern types aren’t good enough at your practice”. She had me there.
So I realized the best approach to a birth chart is to use both traditional and archetypal methods. As far as predictions in astrology, sometimes events come in archetypally and sometimes according to traditional rules.
Ancient and Traditional astrology is more deterministic they believe events are fated based on our birth chart. Modern astrologers believe in free will. But I must confess after practicing astrology for 40 years I believe that many of the events in our life are fated. This is not a popular belief for modern astrologers. The topic of free will versus fate has filled many volumes so I’m not getting in the weeds with that subject. I recommend Liz Greene’s The Astrology of Fate for more on Free will versus Fate.
Synchronicity
Jung knew astrology worked and knew it was connected to mythology and alchemy. He wanted to understand why it worked. It is one of the reasons he came up with the idea of synchronicity. Jung’s definition of synchronicity is a coincidence in time of two or more causally unrelated events which have the same of similar meaning usually an inner thought and outer event. Jung first evoked the concept of synchronicity for the first time when he was studying the I Ching.
Synchronicity didn’t come out of nowhere. The forerunner to synchronicity is the sympathy of all things taken from Hermeticism which stated, as above, so below. Jung knew of the medieval and Chinese belief that there is a connection between discrete events and experiences that are not causal but are connected solely by meaning. Jung updated that theory for the modern mind.
He wrote about the connection between astrology and synchronicity in many of his letters written in the 1950s. Synchronicity has been used by astrologers to explain how astrology works. Whatever happens in a moment of time has the qualities of that moment in time.
For example, if you get angry when transiting Mars is on your natal Sun, it’s not because of the influence of Mars but because there is a meaningful coincidence of Mars conjunct Sun with anger that constellates the archetypes in one’s psyche.
Jung’s Influence on Modern Astrology
Now let’s look at how Jung influenced modern astrology
Jung’s greatest contribution to modern astrology is his idea of amplification, mainly used in dream work. Some modern astrologers use it in chart interpretation, me included.
To amplify a chart, I use narrative and images to describe the planets, the signs, and the houses. I never give a list of traits to describe a horoscope. You can look that up on the internet. Instead, I use myth, fairy tales, and movies. Myths and stories connect an individual with the emotional charge of an archetype. Myth is the natural primordial language of the process taking place in the collective unconscious. No logical, rational thought can come close to the evocative power meaning and significance of mythical images.
I use a variety of movies to explain zodiac signs. For example, Remains of the Day -1993 is a Virgo story. The lead character played by Anthony Hopkins is so focused on his service as a butler to his Lord that he failed to notice that his Lord was a Nazi. An important lesson for Virgo to ask is, ‘who am I serving”.
The Piano movie 1993 is a Scorpio story. It starts out showing the characters slogging through mud, and the whole movie was dimly lit. I knew immediately it was a Scorpio movie. The main character manipulates a death and rebirth event so that she can transform. I wondered if Jane Campion, the director knew astrology because of the definite Scorpio themes all through it.
Lion King is a Leo movie. This was the first movie that deliberately used archetypes in the movies. The idea of using archetypal characters in moves was based on a book by Christopher Vogler who read Joseph Campbell and convinced Disney to put pure archetypes in the movies.
When an archetypal story isn’t carried to its logical end, there is a jarring feeling. For instance Kevin Kline and Meg Ryan in the French Kiss. Kline is a fast-talking Gemini person, but he ends up marrying Megan and living on a farm. Wrong note.
Chocolat, Johhny Depp is a Uranian character that comes into town and shakes everyone up and should leave according to that archetype but stays. Uranus is a catalyst for change but doesn’t hang around.
Star Wars depicts the battle of Luke Sky Walker (Jupiter) and Darth Vader, dark father (Saturn). George Lucas, the writer, and director invited Joseph Campbell into his home to see Star Wars. He had studied Campbell and was pleased that he had portrayed the classical mythical story of the battle between Saturn and Jupiter.
Campbell was also invited to a grateful dead concert by the drummer. He was happy to see that Dionysus was alive and well.
Speaking of Campbell, I use the Hero’s journey, mainly the Wizard of Oz to describe Saturn transiting the houses. For example the 10 house represents the Herald who leads us to the call to adventure; the 12th is when Dorothy and her companions are asleep in the poppy fields. I got a call last week from a client asking me if she was still asleep in the poppy fields. The story had more impact than if I told her the 12th house is ruled by Neptune and you lack the energy to accomplish something, blah, blah.
Four well-known astrologers who were directly influenced by Jung are:
Dane Rudhyar, Liz Green, Rick Tarnas, and Steven Forrest.
In America is was Rudhyar (1895-1985) who in the nineteen-thirties who based his astrological theories on Jung’s ideas and published the Astrology of Personality. He influenced a whole generation of astrologers. My first serious Astrology book was Rudhyar’s the astrology of personality
An occult philosopher with strong Theosophical leanings, Rudhyar found in Jung the common ground of Neoplatonic thought. He was in sympathy with Jung’s idea of the individuation process and the movement of the individual toward a sense of wholeness and completion throughout his or her lifetimes. He developed what he called Humanistic astrology. He believed the birth chart shows the journey of the soul.
In his early work, Rudhyar use terms such as the synchronistic principle and devoted an entire chapter to astrology and analytical psychology quoting freely from a number of Jung’s' collected works Jung had the 1936 edition of the Astrology of Personality ln his bookshelf.
Another modern astrologer influenced by Jung is Liz Greene (1946- ) Liz Greene started a school in London called the Center for Psychological Astrology. She uses archetypes in mythology in her work and has trained many fine astrologers.
Historian and Philosopher, Rick Tarnas founded a brand of Jungian astrology called Archetypal astrology. He spoke here at the Jung Center a few times. He wrote a book entitled Cosmos and Psyche which he had worked on for 30 years. This book shows the link between major transit cycles and how they affect the collective by linking astrological world transits to different historical epochs
Steven Forrest also a Jungian astrologer in Ashville, NC uses archetypes in mythology. I usually recommend his book, The Inner Sky for those who want to learn archetypal astrology. It’s a very good beginner’s book.
Conclusion
It could be argued that in certain respects Jungian psychology represents a modern articulation of the concerns of symbolic systems and practices omitted from the modern scientific worldview—astrology and alchemy chief among them. At root, both astrology and Jungian psychology might be seen as being engaged with the critical task of developing greater self-knowledge, of bringing to awareness the unconscious factors underlying our life experience. In Jung’s view, astrology—whatever else it might be—is a symbolic language of archetypes, the formative principles and patterns in the depths of the unconscious mind.
Astrology looks at your life from birth and says here are the potentials and the possibilities and also limitations and obstructions and how to use this knowledge to help you to become the fullest expression of yourself.
In my opinion, Jung gave more to astrology than he borrowed from astrology. In fact, if Jung is considered an astrologer, then he gave more to the 20th-century art than any other astrologer.
Sources: I am using the publication dates of the books that I have on my shelf.
Jung’s Studies in Astrology: Prophecy, Magic, and the Qualities of time by Liz Green pub 2018
The Astrological World of Jung’s Liber Novus: Daimons, Gods and the Planetary Journey by Liz Greene pub 2018
The Astrology of Fate by Liz Greene, pub 1984
Jung on Astrology: Selected and Introduced by Keiron Le Grice and Safron Rossi, pub 2018
G. Jung Letters: Selected and Edited by Gerhard Adler and Aniela Jaffe, pub 1973
Hermetica by Tim Freke and Peter Gandy, pub 2018
The Planets Within The Astrological Psychology of Marsilio Ficino by Thomas Moore, pub 1990
Astrology for All by Alan Leo, pub 1947.
Most of Max Heindel’s works are out of print. The Rosicrucian Society is in the process of reprinting them. Max Heindel had a correspondence school from 1909 to 1919. It is believe this is where Jung first learned astrology.
Jung and Astrology by Maggie Hyde, pub 1992
Psychological Types by C. G. Jung, pub, 1921
Synchronicity: An Acausal Connecting Principle (From Vol. 8 of the Collected Works of C. G. Jung), pub 2010
The Writer’s Journey: Mythic Structure for Writers, pub 1998
The Hero With a Thousand Faces by Joseph Campbell, pub 2008
The Astrology of Personality: A Re-formulation of Astrological Concepts and Ideals, in Terms of Contemporary Psychology and Philosophy by Dane Rudhyar, pub 1970
Cosmos and Psyche: Intimations of a New World View by Rick Tarnas, pub 2006
The Inner Sky by Steven Forrest: How to Make Wiser Choices for a More Fulfilling Life, pub 2012
The Wonderful Wizard of Oz by L. Frank Baum, pub. 1900
Astrology, Psychology and the Four Elements’: An Energy Approach to Astrology and its Use in the Counseling arts by Stephen arroyo, pub 1975
Other recommended references on Jung and Astrology:
Psychological Astrology: A Synthesis of Jungian Psychology and astrology by Karen Hamaker-Zondag, pub 1990
Jungian Synchronicity in Astrological Signs and Ages by Alice O. Howell, pub 1990
Jungian Symbolism in Astrology by Alice O’ Howell, pub 1987
Jungian Birth Charts: How to interpret the horoscope using Jungian Psychology by Arthur Dione, pub 1998
Astrology, Karma, and Transformation: The Inner Dimensions of the Birth Chart by Stephen Arroyo, pub 2013
The Archetypal Cosmos: Rediscovering the Gods in Myth, Science, and Astrology by Keiron Le Grice, pub 2010
The Magic Thread: Astrological Chart Interpretation Using Depth Psychology by Richard Idemon, pub 2010
Through the Looking Glass: A Search for the Self in the Mirror of Relationships by Richard Idemon, pub 2010
Star Signs for Lovers by Liz Greene, pub 1980