古典占星與現代占星的區別在哪裡？
初學者學習哪個比較適合?
古典占星和現代占星的區別非常多，三言兩語是很難說清楚的，大體上，我個人把它們之間的不同歸於以下幾點：
1.世界觀不同。我在這裡所說的世界觀，是天文觀、哲學觀等類似層面的一個綜合表述。
古典占星的系統奠基於地心說之上，並且延伸出了sphere，本輪等古典天文觀念。這些觀念又與相關的哲學緊密關聯，且十分明顯的影響了了占星在技術層面的應用（如行星的上下級，行星本身的特質，行星的星序等）。
這種天文觀，很多時候在現代看來是有誤的，包括它對逆行、歲差等現象的認知。但是它構成了古典占星的背景之一，所以，可能把它視為一種理想化的模型更加適合。這也是為什麼我不在這裡把哲學和天文觀分開表述，在我的觀念中，它們是密切相關的。古典占星的天文學，可能只是一個概念，而不是實際的「真相」，但這也不是說它是「錯誤」的。
現代占星，主流上保留了這種地心宇宙論。但是它的內涵大部分沒有保留下來，地心觀只被作為一種視角的不同，它很多相關的觀念已經很少被人們所提及。當然，與其相關的古典哲學也是一樣的，它們的其中一些東西並不算消失，比如四元素學說，但是它也結合心理學做了一些改變，面貌已經有所不同。
而現代占星的世界觀老實說，我不是特別清楚，也許它比較多元，混合了心理學、現代科學、New Age、現代神秘主義等影響。
2.價值觀不同。古典占星偏向更加普世的，現代占星偏向更加個人的。
一般來說，古典占星在實踐層面上顯得更加世俗一些，因為它的價值觀比較普世。就好像財富是好、貧窮是壞，健康是好、生病是壞。古典占星大多奉行這種價值觀，並且與其技巧結合（比如星座稟賦、吉凶等等），訂立了一套「好壞」的標準。
而現代占星師們有很多不太認同這種極化的價值觀，他們似乎大多認為星盤中的因素是中性的，或者會為困難的面向賦予積極的意義，並且允諾一些方式去改變或轉化它。（通常是更加心靈層面的）
而古典占星和現代占星對於星盤解讀的側重點，我認為也要歸結於這種價值觀的分歧之上。也因此，古典占星常常被人們認為是「宿命」的，雖然很多人的認知並非絕對正確。
3.技巧不同。這是最直接可以體會到的不同，影響它的因素很多。
在這裡我首先要說的是，古典占星和現代占星的技巧並不具有太大的承接性。因為在占星發生從古至今的轉變時，就已經有很多內容遺失了，這種情況是諸多因素導致的，並非是古典占星已經落伍。
而現代占星發展的時代里，得益於很多觀念和環境與古典的不同，比如計算機軟體的出現，心理學的影響，世界各個地區不再孤立，從而發展出很多獨立於古典的現代技巧。像是基本的解盤流程都發生了很大的變化，還出現了ACG、中點、泛音盤等技術。
這種技巧的不同應該有多方面的原因，最直接的原因可能就是古典占星很多的失落，再伴隨著新興的各種概念影響和科技的發展而導致的。
4.星盤所用要素不同。這個方面，本來可以歸於3，但我想了想還是單獨拎出來說。
古典占星有恆星、阿拉伯點（或稱希臘點）等要素，而現代占星有三王星、小行星和虛星等，這是它們互有區別的地方。
其中一個原因就是時代不同了，現代人的視野由於科學的發展而大大延伸，所以古時沒有被發現的小行星和三王星被加入了占星系統中，並破壞了古典占星原本的守護關係，這很難說是進步還是槽點，我在此不發表看法。
上述是小行星和三王星等要素出現的原因，而古典占星的恆星和阿拉伯點，不大被現代重視的緣故可以歸結為3。除此之外，Barbara Dunn曾在她的書中提到一個觀念：「若星辰或其他的天體現象無法被觀測，那麼它們即是無任何影響力的」。也正因為如此，現代的古典占星師們也不會太過重視三王星和小行星，這屬於觀念的不同，可以歸結為1。
至於初學者，我個人會比較建議現代占星，因為在國內有很多可以得到的學習資源，古典占星就相對要少得多。而且古典占星的學習最不可替代的就是古籍的學習，對於有隔閡的現代人來說，可能不太適應典籍的論述（而且很多東西都不一定說完全正確的）。
以上均屬個人觀點。古典占星與現代占星最大的區別，除了技法方面，在於這二者對於「宿命」的不同理解。
古典占星論命的斷語和判斷非常多，尤其是先天稟賦那一套理論，像是中國的傳統命理，論命格的貴賤，論人生的成就高低。在中世紀（古典占星又被稱為中世紀占星Medieval Astrology），古典占星非常符合當時社會的價值觀：人的命運是諸神在星空中已經寫好的劇本。如同屠夫的兒子生來就是註定要做屠夫，鐵匠的兒子就要做鐵匠。所以古典占星中論命的部份很多，其基調是認為人是無力改變自己的命運的，無論好壞。
現代占星是在20世紀才開始興起的，尤其是心理學，在西方五、六十年代大熱，於是開始有了性格占星學與人本占星學。這些正是現代占星學的核心：以分析和理解個人的感受及心理動力為主。現代占星中弱化了對事件、命格的預測和判斷，甚至可以說是摒棄了宿命論。它的重點在於通過占星諮詢，怎樣找到來訪者的問題關鍵點，幫助他/她看到自己總在重複的行為模式和心理根源，從而改變和打破舊有的模式，產生對自己，對他人新的認識。可以說，現代占星學最關心的是占星學如何更好的幫助他人，如何更好的通過諮詢有效的改變來訪者的行為模式。許多佔星諮詢技巧都融合了心理諮詢的技巧，許多很出色的現代占星師也都有過一定的心理諮詢的培訓。
如果是初學者，我建議從現代占星開始學習。尤其重點推薦史蒂芬·弗里斯特的《內在的天空》，大衛·瑞磊（我的老師）的《靈魂的目標》，以及最近剛剛出版的霍華德·薩司波塔斯的《人生的十二面向》。這是個需要很長篇幅回答的問題，我懶得回答了，直接引用書吧。另外，我英語很差，翻譯得不好可以指出來。引用於《The Real Astrology》
This is
exactly the kind of clear, straightforward judgement that would havebeen sought
throughout mostof astrology』s long history, and that is still obtainable today,
provided only that the methods of the true astrological tradition areused
rather than their distortedmodern counterparts. Modern astrology is incapable
of providing such a judgement. There are two reasons for this. One, is a matter
of preconception: it no longer aims to do so nor does itbelieve
it possible; the other is a question of tools, as, for reasons which we shall
explorelater, inits passage into the modern world astrology has beencompletely
andunrecognisably transformed and most of the tools with which it once
workedthrown overboard.
這恰好是很清晰的案例，可以發現經過了悠久歷史通過占星術明確的判斷，在今天仍然適用，僅僅提供使用真實的傳統占星術的方法而不是它們被扭曲過的現代占星這種邪路。現代占星不能提供這種判斷。這是由兩個原因造成的。一，關鍵在於偏見：它（現代占星）不再是有目的的去做，因此也不再可以相信它的合理性；另外是工具的問題，就像，因為我們需要探索未來，在現代世界占星術的文章中（傳統占星）已經不再是完整的且不被承認的改變，並且大部分的工具用過一次便被扔掉（所以現代占星更加不能提供準確的判斷）。
Modern
astrology demonstrates an absolute obsession with the inside of one』shead. The
traditional astrologer began with the assumption that his client wasreasonably
well appraised of what was happening between his ears; what he didnot know, and
therefore wanted information about, was what was happening inthe world outside.
現代占星純粹是論證一個來自某人腦海里絕對的困惑。傳統占星開始於假設他的顧客已經知道了對他自己兩個耳朵之間（腦子）發生了什麼的評估；但也有他不知道的，並且因此想要獲取相關的信息，在外部世界會發生什麼事。
So
psychological oriented are we now that the world outside has but small
importance, being seen only as provider of grist to our mental mill; what is
ofparamount significanceis whatever mood the individual might be indulging
atthat moment.When necessary, traditional methods of astrology can
providepsychological analysis of great subtlety, themore so for being cast in
concreteterms rather than psychoanalytic jargon; one of its great strengths in
practicaluse is the determining of what might be happening in other people』s
psychology —
whether, for example, one』s opponent in a court case is determined to battle it
out or if he will settle at the first sign of conflict. But most of its aim,
althoughby no means its highest goal, is to give an indication of what might
happen inthe world.
因此以心理學為導向是我們因為對外部世界不夠重視，看上去只是像在給我們的心智工廠提供食糧；最重要的是無論怎樣的心態，個體可能會沉浸在當時的狀態中。在必要的時候，傳統占星的方法可以提供非常細微的心理分析，但更多的是推算具體情況而不是心理分析；它最大的一個優勢在於實際用途中判定其他人的心理可能會發生什麼 — 或者，例如，一個人的敵人在訴訟案件中決心鬥爭到底或者他將會首先解決問題。但是它大部分的用途，儘管沒有最高目標，是給出一個在世界中可能會發生什麼的指示。
SupposeI
am to drive from London to Glasgow and wish to know when I will
arrive. I look at the map to see how far it is. I check the TV travel information
to seeif the road is being dug up. I look at the weather forecast to see if
rain will slow my journey. There are still imponderables. A modern astrologer
might tell me that my desire to driveto Glasgow has something to do with my
puer aeternus; an astrologer working with traditional methods will tell me
rather more usefully that there will be a pile-up on the direct route, so if I
take that road I will be stuck for several hours in a tail-back. The function
of astrology is to give a clear, dispassionate overview of the situation in
question, whether that situation be the whereabouts of the documents or my
travel plans, the fate ofnations or a man』s life and his spiritual strengths
and weaknesses. The greatestcaution must be exercised when peering into the
future, for all things are subject to the Will of God and the workings of His
Will are not alwaysscrutable by man; nor is it desirable that we should behave
as if they were. Butthe clear analysis of a situation, beyond the fog of our
wishes, fears andignorance, has, for some thousands of years
since the Revelation of the scienceto man in Babylon, been highly
prized.
假設我要從London開車去Glasgow，並想要知道我會在什麼時候到達。我查看地圖看看有多遠的距離。我通過電視去了解道路是否有施工。我查看天氣預報看是否會因為下雨而阻礙我的旅程。這樣仍然是無法估量。現代占星師可能告訴我說希望開車去Glasgow是與我的彼得潘症候群有關；一個採用傳統占星術的占星師將會告訴我相當有用的信息，我的直達路線上面會有很擁擠，因此如果我走那條線路會被困在長龍裡面數個小時。占星術的功能是給出問題中一個清晰，理性的狀況描述。不論是文檔去向的狀態還是我旅行的計劃，國家的命運還是個人的命運以及他精神上的優缺點。當窺視未來的時候最大的警告必須是可執行的，所有的事物都受到上帝旨意的支配並且對他意願的運作不會一直被人類解讀的；它也不會滿意我們像它們那樣守規矩。但是對狀態清晰的分析，超越我們的希望，恐懼和無知的迷霧，數千年前的Babylon（古巴比倫時代）的人類已有科學的啟蒙，（但占星術）仍然被高度重視。
The edited
highlights of the following chart point the difference between thetraditional
and modern approaches. The chart is borrowed from a lecture by arespected
teacher of modern methods. He explained that one of his studentshad had her
handbag snatched three times in a matter of days. She had not lostanything of
great value, nor had she been hurt, but she had, obviously enough,found this an
unsettling experience. She asked the teacher to look at her birth-chart to see
what was happening to her. The diagram shows only the relevantplanets.
下面的星盤亮點在於傳統和現代處理方法的不同。星盤借用的是一位令人尊敬的現代占星老師的演講。他解釋他的一位學生的手提包在數日之內被偷了三次。她沒有丟失任何貴重的東西，也沒有受傷，明顯的，她經歷了一次令人不安的經歷。她詢問老師去查看她的出生盤有什麼發生在她的身上。該圖片只是展示相關的行星。
The
key, as correctly identified by our lecturer, is the aspect between Saturn() and the Moon (). At the time when these events took place, Saturn in the sky was
returning to the same position it had held at the moment of the student』s
birth. This is known as a Saturn return and occurs to everyone ataround 29
years of age, marking one of the major turning-points in the life. Theplanet
returning to its original position activates, as it were, the potential
storedat that point. The aspect between Saturn and the Moon connects this
returnwith the student』s emotions. Our teacher』s considered opinion was that
shecould expect to experience something unpleasant, but that there was no way
ofknowing whether this would be an external event or an internal feeling
ofunhappiness. This was, indeed, the whole argument of his lecture, that it
isimpossible to tell whether things shown by the chart will happen in the
outsideworld or as states of mind. We might think that it would be useful to
knowwhich, but this desire indicates only what undeveloped folk we are.
正如我們的演講者準確的鑒定，關鍵在於土星和月亮之間形成的相位。當這些事件發生的時候，天空中的土星已經回到該學員出生時它原本所在的相同位置。這被稱為土星回歸併想到（此時）每個人在29歲左右，生命中的一個重要轉折點。行星回到他原始的位置激活，就像它（土星）這樣，儲存在該處的潛力。土星與月亮之間形成的相位帶回來學員的情緒。我們的老師考慮後的意見是她可能期望體驗某些不愉快的事，然而沒法知道這是一個外部事件還是一個內在苦悶的感覺。的確，這是他演講的整個論斷，（整個論斷）是不可能告訴星盤顯示的事物將會發生在外部世界還是心理狀態。我們可以認為它（星盤）可以有助於知道（我們沒有發掘的心理部分），然而這隻能指出我們沒有發掘的（心理）部分。
With
the poor tools of modern astrology, and its even poorer aims, thisargument is
correct. Let us look at the same small section of a chart from atraditional
perspective. Saturn is the Great Malefic, the Big Bad Wolf in thechart; we do
not like it. When it is well-placed, in a sign where it is strong- such as
Capricorn or Aquarius - it can behave itself and confer unexciting but valuable
benefits such as discipline, gravity and endurance; in Pisces, where it ishere,
it is weak, so it is going to bring misfortune. It aspects the Moon, which ison
the cusp of the second house, which is the house of possessions. Saturn is
theplanet of boundaries; here, it is weak and associated with possessions; we mightsuspect
an inherent difficulty on questions of what is mine and what is thinesurfacing
throughout the life. The twelfth house, where Saturn is placed, is thehouse of
secret enemies; so, more specifically, we have a proclivity towardsmalicious
secret enemies afflicting her possessions.
從現代占星這沒用的工具，和它那相應沒有用的系統來看，這個論據是正確的。讓我們來用傳統占星術的觀點看同樣星盤中少量的條件。土星是星盤中最大的凶星，最可怕的事物；我們並不喜歡它。當它處於狀態良好的位置時，在它獲得強壯的星座—比如摩羯或水瓶座—它可以端正它自己並給予單調乏味但又珍貴的吉象比如紀律，莊嚴和忍耐力；它在雙魚座，它是虛弱的，因此它將會帶來不幸。它與月亮形成相位，（月亮）處於2宮頭，屬於財產的宮位。土星是行星們的邊界；這兒，它是虛弱的並與財產有聯繫；我們可以懷疑一個貫穿生命中固有的與什麼是我的和什麼是你的困難問題。12宮，土星所在的位置，秘密敵人的宮位；因此，更具體的說，我們有一個傾向於惡意的秘密敵人在折磨她的財產。
Pisces,
the sign in which Saturn falls, isoneof four signs called 『double-bodied and
thence indicative of duality; so there is more than one secret enemyafflicting
her possessions, or more than one occasion when this will happen. The Moon is
in Taurus, where it is strong, much stronger than Saturn; thepossessions, as it
were, are stronger than the secret enemies, so her assailants arenot about to
drive up in a truck and empty her house. The loss will be onlysmall. Taurus is
a feminine sign, ruled by Venus, so we are considering somespecifically
feminine small possessions. Being by nature fixed and earthy, Taurusis
associated with holding; a small feminine possession that holds things is known
as a handbag. The angle of the aspect from Saturn to Taurus is 60 degrees (that
is, they are two signs apart = one sixth of the zodiac; one sixth of 360
degrees is 60). This is called a sextile,
and whatever a sextile indicates willhappen easily: the thefts happened easily.
Had it been a 90 degree aspect,indicating that they happened with difficulty,
we would have expected her to behurt. So we have the repeated theft of a
handbag by persons unknown occurringwithout hurt. We can then take the
characteristics of Saturn combined with thecharacteristics of Pisces to give a
close physical description of the first of the thieves. Yes, we have the
benefit of hindsight - but so did the modern astrologer who was unable even to
decide even whether this unknown unpleasantness would be an event or a state of
mind.
雙魚座，土星所在星座，是四個被稱為「雙體星座」的其中一個並因此是二象性的表現；因此有不止一個的秘密敵人折磨她的財產，或者當這個（被偷竊）發生的次數不止一次。月亮落在金牛座，它強壯的位置，比土星強壯；財產，正如它那樣，比秘密的敵人要強壯，因此襲擊她的人不能開著卡車搬空她的屋子。損失將會非常少。金牛座是陰性星座，由金星守護，因此我們考慮某些特別的女性小量財產。（金牛座）天性是固定和土象星座，金牛座與固定的物質聯繫在一起。土星與金牛座形成相位的角度是60度（那是因為它們相距兩個星座=一個周天的六分之一；360度的六分之一是60度）。這被稱為六合，並且不管怎樣六合相位表明事情將會很容易發生：盜竊發生得很容易。如果是形成90度的相位，表明它們將會發生得很困難，我們可以解釋為她受傷了（好像說小偷盜竊一個東西，如果很困難則會與被盜竊罪發生衝突，命主就容易受傷）。我們之後可以將土星的特性與雙魚座的特性結合起來，從而給出一個很接近第一個小偷的外形描述。是的，我們這是事後諸葛亮 –
但是現代占星師又有誰可以這樣判斷，甚至是這個未知的不愉快將會是一個事件還是一個心理狀態（都沒法判斷）。
The
great attraction with things psychological, of course, is that they are totally
unverifiable. The astrologer can say what he likes about them and nobody canprove
him wrong. The car-mechanic, who either fixes the car or fails to fix thecar,
might envy this ability to turn everything into a subjective question ofmood.
On the odd occasion when the astrologer says something with sufficientclarity
to render it capable of contradiction, the client might object: 「But I
don』tfeel like that at all」; but the client is under a misapprehension, not
realising thetrue nature of their own feelings. I recently judged the
birth-chart of a clientwho had previously had the same task performed by a
leading practitioner ofthe modern astrology. 「She kept talking about my
childhood,」 he complained,「Even though I told her I wanted to understand the
present trends in my life.She kept talking about my problems with my mother. I
told her I had alwaysgot along well with my mother; but she just said I was
refusing the face theissue.」 「I』ve fixed your car,」 says the mechanic, 「It』s
just sulking. Here』s my bill.」
心理上的事物是最吸引人的，當然，它們完全沒法印證。占星師可以說他喜歡它們並且沒人可以證明他是錯的。汽車修理工，要麼修理汽車要麼沒法修理汽車，可能嫉妒這個將每件事轉入主觀情緒問題的能力。在一些偶然的場合，當占星師談論足夠清晰的事物而出現可能反駁他的情況，顧客可能提出反駁：「但我根本沒有覺得喜歡」；但是顧客陷入誤解，沒有意識到他們自己感覺的本質。我最近判斷一個顧客的出生盤，他之前也同樣找過一位處於業界領導地位的現代占星師解盤。「她一直在說我的孩子」，他訴苦道，「儘管我告訴她我想要了解我當前的運勢。她一直在說我的問題來自於我母親。我告訴她我一直與我母親相處得很融洽；但是她仍然說我拒絕面對這個問題。」「我會修理你的汽車，」修理工說道，「它只是在生悶氣。這是我的名片。」
Out in
the real world, we have documented accounts of the accuracy thatastrology could
provide. The astrologer Guido Bonatti wasconsigned by Danteto the fourth bolgia
of the Inferno; the Earl of Mount-Serrant had a
ratherhigher opinion of his abilities.When the Earl was besieged, Bonatti
advisedhim that if he were to sally out and attack his enemies at a certain
time heshould defeat them, forcing them to raise the siege. He, however, would
receivea dangerous, but not mortal, wound in the thigh. The Earl attacked as
advised.Despite being outnumbered, victory was his; following his fleeing
opponents,he was wounded in the thigh, but the advice had enabled him to make
thenecessary provision for treatment, so he survived.
3
離開真實的世界，我們需要佔星師提供足夠精確的證明。占星師Guido
Bonatti受到Dante的委託去地獄的第四層；Mount-Serrant伯爵有著相當高的能力。當伯爵被圍困的時候，Bonatti建議他如果在某個時候出發並攻擊他的敵人就可以擊敗他們，迫使他們停止圍攻。然而，他可能遇到危險，但不是致命的，可能是在大腿。伯爵聽從建議展開了攻擊。儘管人數處於劣勢，勝利依然屬於他；他追擊逃離的對手，大腿受傷了，但是建議讓他對此有了足夠的準備並作出治療，因此他還活著。
3
3 Henry
Coley, Address to the Reader, in William Lillys edition of Bonatus Anima
Astrologiae,London 1676; reprinted Regulus, London, 1986. Coley cites Fulgusos,
L.8, c.11.
Luca
Gaurico — not
only a renowned astrologer but also Bishop of Dijon— judged from HenriII』s
birth-chart that the king should bekilled inhis forty-first year by being
struck in the eye with a lance whilst jousting.
4
The scepticmight claim that the prediction works on thesubject』s psychology,
whichsuggestion renders the event likely to happen; if we consider the
contortions that Henri』s psychology would have had to manifest in his body in
order to present his eye to the moving lance-point, it is simpler to accept
that theastrologer just got it right.
Luca
Gaurico—不僅是一位著名的占星師還是一位Dijon的主教—從亨利二世的出生盤判斷在他四十一歲時將會在騎士刺槍比賽時被刺中眼睛而死去。
4
懷疑論者可能聲稱預言對目標起了心理暗示作用，對可能發生的事件過分渲染；如果我們反過來考慮，亨利的心理可能已經已經體現在他身上，為了瞄準他的眼睛而向長矛尖部上撞去，這反而更容易證明占星師恰好是對的。
4 John
Gadbury, Collection of Natzvities, p. 23; London, 1662; reprinted Ascella,
Nottingham, n.d.
The
number of astrologers who published predictions of the outbreak ofplague in
London in 1665 and the Great Fire a year later, or who, like EbenezerSibley,
foretold that in 1789 「some very important event will happen in thepolitics of
France, such as may dethrone, or very nearly touch the life of, theking, and
make victims of many great and illustrious men in church and state,preparatory
to a revolution or change in the affairs of that empire, which will atonce
astonish and surprise the surrounding nations,」
5
contrasts strongly
with the general failure of modern astrologers to predict such notable events
as the outbreak of the Second World War.
占星師大量發布1665年倫敦爆發瘟疫和一年後的大火災，還是，像EbenezerSibley，預言在1789年「法國的政壇將會發生某些重要的事件，比如像廢黜，非常接近觸動生命，國王，並使教會和國家裡很多重要和接觸到人在教堂里受到傷害，在君權方面作出革命或改變，將會令周邊的國家震驚，」與之形成強烈對比的是現代占星師的普遍性錯誤的預言，比如值得注意的事件，就像第二次世界大戰的爆發。
Traditional and Modern Compared: Adolf
Hitler
傳統與古典占星術的對比: Adolf Hitler(阿道夫·希特勒)
If this
astrologywas so successful, we might reasonably wonder what happenedto it.Why
was it replaced by thetepid banalities with which we are familiartoday? Before
exploring why and howthis happened, let us conduct a test of atleast as much
scientific validity as any of the tests by which the scientific skepticsclaim
to have tested astrology. We shall take the birth-chart of a well-knownperson
and subjectit to cold readings by an astrologer from
the past and one from the present. Unfortunately, all the ancient astrologers
whom we invited totake part in this experiment were otherwiseengaged, being
fully occupiedturning in their graves at the state of modern astrology;so we
shall have to usetheir writings. In the interest of scrupulous scientific
fairness, we shall do the samewith ourrepresentative modern.
如果（傳統）占星術是成功的，我們可以合理的懷疑它身上發生了什麼。為何它會被今天我們所熟悉的溫和陳詞濫調所取代？在探索這些是為何和如何發生的之前，讓我們做個至少差不多的科學有效性試驗，任何科學懷疑論者要求測試占星術的試驗。我們應該拿一位非常有名的人的出生盤並使一個占星師通過過去和一件現在的事對其進行去解讀。不幸的，所有我們邀請參與這個實驗的古代占星師另有約會（都已經作古），現代占星師這種太忙碌的狀態會使他們九泉下不得安寧；因此我們只好借用他們的著作。在小心謹慎的科學公平性里，我們應該（兩種方法）同樣針對我們比較有代表性的現代人。
We
shall take as our subject a life whose proclivities are well documented: that
of Adolf Hitler.
6
Hitler was a man of some note, so it isnot
surprising that he is mentioned in almost all introductions to astrology
written since the war. What is surprising is that in the great majority of
these books he is cited as an example of an Aries, that is, as someone who was
born while the Sun was in theastrological sign of Aries. His character is taken
to exemplify the typical Aries traits-self-importance, impetuosity, ardour and
the like. That the Sun was notactually in the sign of Aries when he was born -
as is readily verifiable – shows both the amount of effort expended on most
modern astrological writing andthe amount of credence whichcan be given to its
conclusions. Hitler was bornat 6.30 local time on April 20th 1889. The Sun had
left Aries and entered Taurusthe previous day, almost 24 hours before his
birth. Few writers have bothered tocheck this, looking merely at that
invaluable reference source, the Sun-signcolumn of their daily newspaper, which
tells them that Aries finishes on April 21st. But the time at which the Sun
moves from sign to sign varies by up toaround a day from year to year.Rather
than exemplifying the characteristics ofan Aries, Hitler does
in fact exemplify the characteristics of a Taurus, such asstubbornness and
resilience. That we could also pass him off as a Gemini(orator), Cancer
(overwhelming), Leo(dictatorial), Virgo (stomach pains) orany other of the
signs demonstrates exactly how much truth there is in thesesun-sign platitudes.
我們應該使目標的一生規矩都有很詳細的記錄可查：（我們選擇的是）Adolf
Hitler。
6
Hitler是很多記錄的人，因此幾乎在所有占星術著作中關於戰爭的介紹都有提到，這是一點都不令人驚訝的。令人驚訝的是在大部分這類書籍中他被作為是白羊座的例子，那是因為，就像某人出生時太陽處於白羊座。他的性格被認為是典型的白羊座自負自大、衝動、熱情等等的特性。實際上當他出生出生的時候太陽並不是落於白羊座—很容易去證實—顯示相信這些結論的人是將努力和信任花費在大部分現代占星著作上。Hitler出生於1889年4月20日當地時間下午6點30分。前一天太陽已經離開白羊座並進入金牛座，在他出生前差不多24小時。很少有作者去檢查，僅僅是參考珍貴的資料，日報上的太陽星座欄目，告訴他們白羊座在4月21日結束。但是太陽移動星座的改變時間是根據圍繞每年的這一天決定的。而不是例子中白羊星座的特性，Hitler實際上是金牛座特性的例子，比如倔強和恢復力。我們也能將他認為是雙子座（演說家），巨蟹座（淹沒），獅子座（獨裁），處女座（胃疼）或者任何其他的星座準確論斷，在這些太陽星座的陳詞濫調中又有多少真實的呢？
6 April
20th 1889, 6.30 pm LMT, 48N12 13E02
Even
those modern astrologers who have taken sufficient trouble to look atHitler』s
birth-chart rather than just copying from whatever worthless book fallsinto
their hands frequently confess a certain bafflement. While it is apparentthat
this is not someone whom we would necessarily wish to invite to tea, the depths
of his nastiness eludeastrological modern techniques.From the traditional
perspective, however,these depths are quite clear.
即使那些現代占星師費力去檢查Hitler的出生盤而不是僅僅複製落入他們手中毫無價值的書籍，時常也會承認遇到某種障礙。當它顯然不是我們所希望邀請去喝茶的某人，他污穢的深處逃避了現代占星技巧。然而，通過傳統觀點，這些深處非常的清晰。
The
traditionalmethod of judging a natal chart begins with assessing the temperament.
This is, as it were, the cloth from which the person is cut. All thedetail
which we later see must be judged against this background, as if the details
wereembroidery ona garment. No matter what is embroidered, thefundamental
question when determining for what purpose the garment is fit is whether the
material is a delicate silk or a tough denim. So in the person. Is he predominantly
choleric, phlegmatic, sanguine or melancholic- or a mixture of two of these?
判斷出生盤的傳統方法從判斷氣質開始。這是，可以說是，那種人會被裁剪的衣服。我們之後看到的所有細節必須針對這個背景判斷，就像細節被綉在衣服上。不論繡的是什麼，基本問題是當決定打算綉上去的時候，衣服採用的原料是柔和的絲綢還是粗糙的棉布。因為是人。那他主要是膽汁質，粘液質，多血質還是抑鬱質—還是這些特質中兩者的混合呢？
This
balance is calculated according to the respective measure of hot, cold,moistand
dry qualities, manifesting in their four possible combinations asearth, air,
fire and water (that is, cold and dry, hot and moist, hot and dry, andcold and
moist respectively). The ideal would be a perfect balance betweenthem all. Man — and
more specifically, the male human — is the best balanced of all God』screatures (woman
being colder and more moist than man), althoughthere are,of course, extreme
variations within that. The tradition holds that thebest balanced of all men
was the Prophet.
7
What we must determine
is the exactnature of the mixture of hot, cold, moist and dry in the particular
person whom we are considering mixture being the literal mean of temperament,
and also of complexion, which was originally a synonym for temperament, but is
now applied only to the outward appearance rather than to the whole of the
being.
這個結果是按照熱，冷，濕和燥特質的不同程度推算出的，顯現在四種合適的組合中比如土，風，火和水（那分別是，冷和燥，熱和濕，熱和燥，以及冷和濕）。理想將會是他們之間完美的結果。人們—更確切的說，男人—是上帝創造出一切的最好結果（女人比男人更冷且更濕），儘管如此，當然，裡面也有很大的不同。傳統認為所有人中最好的結果是the
Prophet。
7
我們必須針對特定的人判斷熱，冷，濕和燥混合物的精確特性，我們考慮混合物存在的表面上的氣質，以及膚色，起初就是氣質的代名詞，但現在僅僅是用於外表而不是生命的整體。
7 Sec
Jalalu』d-Din Abd』ur-Rahman As-Suyuti, Medicine of the Prophet, p. 3, Ta-Ha,
London 1994
In most
people there are one or two of these qualities which are notablystrong, and one
or two that are similarly weak. This balance shows which of thetemperaments the
person has: choleric, which is, in modern parlance, fiery;phlegmatic (watery);
sanguine (airy) or melancholic (earthy). Far from justdescribing a set of
mental habits, this balance tells us also about the person』sappearance, the
illnesses from which they are likely to suffer, and much, muchmore. Geoffrey
Chaucer, for example, who was a skilled astrologer as well as a poet, could
describe a character by his temperament —
『cholerick』,
perhaps - knowing that just that one word would give his readers a good idea of
not onlythis character』s general mode of behaviour, but also his appearance.
Having thisbasic understanding of temperament is vital if we are to put the
details whichwe find later in any meaningful context. It is all very well
knowing that thenative will murder his granny; but does he beat her to death in
a fit of choleric fury, or does he slowly poison her from sanguine curiosity?
Only a knowledge ofthe temperament will tell.
大部分的人還有一或兩種特質是表現強烈的，另外一或兩種特質是相對較弱的。這個結果顯示該氣質的人擁有：膽汁質，某個，用現代說法，火象；粘液質（水象）；多血質（風象）或者抑鬱質（土象）。拋開僅僅是描述心理習性，這個結果也告訴我們關於此人的外貌，他們可能受到的疾病，還有很多，非常多。例如，Geoffrey
Chaucer，一位傑出的占星師也是一位詩人，可以通過他的特質描述一個性格 —
『膽汁質』，可能 —
由於一句話可以給他的讀者不僅是一個好的想法而知道這個性格的一般行為模式，還有他的相貌。如果我們將這個細節放入我們之後發現的任何有意義的環境中，知道特質的簡單概念是至關重要的。這將非常容易理解命主將會謀殺他的奶奶；他是因為一陣突如其來的暴怒而將她打死，還是因為血紅色的古董而慢慢毒死她？僅僅是通過特質這一方面的知識就可以告訴我們。
To see
just how significant temperament is, and how fixed we are in
whatevertemperament is our own, we might consider actors. Even they who are
skilledat adopting different personae, will not act outside their own basic
temperament. To do so would appear ridiculous, for unconsciously we all
understandthat temperament and body type are indissolubly mixed. Indeed, one of
theeasiest and most reliable forms of comedy is to cast someone against
theirnatural temperament. Whether it is Jim Carrey trying to be John Wayne
orJohn Wayne trying to be Jim Carrey, the product is guaranteed to be
hilarious.Our temperament never leaves us. Even when we lose our temper-ament,
we actaccording to type: the fiery, choleric person will hit someone; the airy,
sanguinetype will unleash his stinging tongue; the watery, phlegmatic person
will burstinto tears. So we begin to see how important it is to grasp this if
we are tounderstand the person as a whole.
去看看這些有意義的特質，我們不論有怎樣非常固執的特質，我們可以考慮演員。即使他們非常善於接受不同的角色，將不會脫離他們自己的基本特質而行動。這麼做會顯得荒謬，下意識中我們都明白特質和體型是不可分解的。的確，喜劇的構成最容易和最可靠鑄造出某些人天然特質相反的（特質）。不論是Jim Carrey試著成為John Wayne還是John Wayne試著成為Jim Carrey，結果肯定是很滑稽的。我們的特質絕不會離開我們。即使當我們是失去特質的時候，我們行動的風格：火象，膽汁質人將會攻擊某人；風象，多血質的風格將會釋放出毒舌；水象，粘液質的人將會流淚。因此我們開始看到如果我們理解一個人的全部，領會一個人的特質將會有多重要。
The
modern, if attempting to look at Hitler on anything approaching
thislevel, wouldnote thenumber of planets in earth signs (Sun, Mars and Venus
inTaurus; Moonand Jupiter in Capricorn) and decide that he must be earthy
bynature. Far from it: in traditional terms, the temperament is strongly
choleric, or fiery. The choleric is today the least fashionable of the
temperaments, theideal of the warrior, which the natural mode of expression for
choler, being nowacceptable only in distorted or trivialised forms. In itself,
however, the cholericis no worse than any of the other temperaments. Sanguine
always gets a goodwrite-up in the text-books; but we must remember that the
people who writethese books are necessarily more likely to be of airy, sanguine
nature: any imbalance is a falling short of perfection.
現代占星術，如果試圖達到查看Hitler任何事件的水平，需要注意土象星座中行星的數量（太陽，火星和金星在金牛座；月亮和木星在摩羯座）並判斷他肯定存在土象的特性。拋開它：在傳統術語中，特質是非常膽汁質的，或者火象。膽汁質是當今最不流行的特質，戰士的夢想，盛怒表現的自然模式，生命現在只可以接受被曲解或被敲打的風格。然而，本質上，膽汁質並不比其他特質更糟。多血質一直在教科書中得到追捧；但我們必須記住，寫這些書的人肯定更有可能是風象的，多血質的本質：任何不平衡的事都是缺乏完美。
So Hitler
is choleric; the problems start when we consider how this choleric fire is going
to find outlet. By its own hot, dry nature, Mars is the planet with natural
affinity to the choleric temperament. Finding a strong, well placed Mars in the
chart would suggest that the native can successfully integrate his nature into
society as a warrior — in
modern terms this often manifests as the professional athlete. Hitler』s Mars,
however, is in a dreadful state, as we shall see shortly. The Sun, which is
also hot and dry and so might also allow positive expression of this choler, is
also very weak. This choleric temperament, we begin to see, is going to
manifest itself in the most appalling ways.
因為Hitler是膽汁質的；問題開始於當我們考慮暴躁的脾氣會如何去尋找發泄口的時候。根據它自己的熱，燥的特質，火星的特質與膽汁質的特質很相像。火星在星盤中有一個強力，不錯的位置可以建議命主可以成功的將他的特質整合到社交中就像一名戰士 — 用現代占星的術語這通常顯示為一名職業運動員。然而，Hitler的火星，處於可怕的狀態，正如我們所看到的。太陽，是熱且燥並因此可能允許積極的展示這種暴躁，也非常的虛弱。這種暴躁的特質，我們開始看到，將會用非常可怕的方式展示自己。
At this
stage in judgement, our attention is struck by the placement of some of the
fixed stars — that
is, what we normally refer to as 『stars』 as opposed to the 『wandering stars』 or
planets. Most fixed stars, most of the time, are mute notes in a birth-chart;
the ones that matter are those on angles, particularly the Ascendant or
Midheaven, and those within about a degree of the planets, especially the Sun or
the Moon. They are almost entirely ignored by modern astrology: as the following
shows, this is something of an omission. On the Midheaven is Praesepe, known to
the Chinese as 『Exhalation of Piled-up Corpses』. The Midheaven is the place in
the chart particularly associated with career, or public image. We need hardly
say more — but,
of course, we shall: it brings 『disease, disgrace, adventure, insolence, wantonness, brutality』.
8
The Sun is on a thoroughly unpleasant star, Sharatan, which 『causes bodily
injuries, unscrupulous defeat, destruction by fire, war or earthquake』, while
the Moon is on Facies, giving a violent death. Like Praesepe, Facies afflicts
the eyesight, much the more so if in conjunction with one of the luminaries
(the sources of light); this works on a metaphorical as well as literal level — although Hitler』s
physical eyesight was weak but not unusually so, his inability to see in
metaphorical terms was remarkable. Finally, in itself of much less significance
but important by virtue of its angularity, is Mercury, falling on Vertex, the
Andromeda nebula, which repeats the testimony of afflicted sight and violent
death.
就目前判斷，我們的注意力被某些恆星的位置所吸引 — 我們通常稱之為「恆星」與「遊星」（例如哈雷彗星）或行星相對立。大部分的恆星，大部分的時間，在星盤中是無聲的通知。那些恆星落於角宮，特別是在上升和中天，它們與行星在一度以內，尤其是太陽和月亮。它們在現代占星學中幾乎被忽略：就像下面顯示的那樣，這裡存在一些遺漏。中天是鬼（宿）星團，被中國人稱為『積屍氣,也就是堆積的屍體所散發的氣體』（譯者：對作者佩服得五體投地，連這您都知道）。中天是星盤中與事業或公眾形象特別相關的位置。我們簡直不需要說得更多 — 然而，當然，我們應該說：它帶來「疾病，恥辱，冒險，傲慢，放縱，暴行」。
8
太陽位於一個非常令人不愉快的恆星上，婁宿一，「殘害肢體，道德敗壞，用火，戰爭或地震去破壞」，當月亮落於Facies上的時候，給予橫死。就像鬼宿星團，Facies也折磨視力，許多如果還有更多的與發光體（光源）之一產生聯繫；這就像字面上那樣是隱喻的 — 儘管Hitler的肉體視力非常虛弱但不是經常這樣，在隱喻中是指他沒有非凡的能力。最終，它自身的意義非常少但是由於是落在角宮所以很重要，還有水星，落於宿命點，仙女座星系，重複折磨視力和橫死的證據。
8
Quotations on fixed stars from the standard reference: Vivian Rohson, The Fixed Stars and Constellations in
Astrology, London 1923; reprinted, Ascella, Nottingham, n.d. Robson』s work
is a compendium of traditional views.
Having
laid the foundation to the traditional judgement, let us subject this chart to
our blind reading by two astrologers, one ancient, one modern. Our modern
writer, plucked at random from the shelf, but by no means among the most
down-market of the genre,
9
outlines her method of
judging a natal chart. We start by assessing the sign on the Ascendant (note
that in this reading we as yet know nothing of what we have just described
above: this is where we begin). With Libra on the Ascendant, our native is 「an
easy-going, charming and kind personality who is diplomatic, co-operative and
will do anything for peace and harmony. (He) is intellectually intelligent but
inclined to indecision and easily influenced by others. (His) faults are
indecision, being frivolous, too easy-going, untidy and an inclination to sit
on the fence.」
有了傳統方法判斷作為鋪墊，讓我們以這個星盤盲選兩位占星師，一位古老的，一位現代的。我們的現代作家，從架子上隨機抓取，但決不是已經下架的種類，
9
概括她判斷出生盤的方法。我們從評估上升星座開始（注意在這個解讀中我們至今仍然不知道我們剛剛在上面的描述：這裡我們才剛開始）。上升落於天平座，我們的命主是「一位在外交上有著隨和，迷人和和藹的品格，合作並將為和平與和諧做任何事。（他）聰明理智但容易優柔寡斷且易受他人的影響。（他的）缺點是優柔寡斷，輕佻，過於隨和，懶散並且有保持中立的傾向。」
9 P.
Tillot, in Tybol Astrological Almanac for 1999, pp. 15-3o, Tybol, Preston
We must
then look to the Ascendant ruler, Venus. Falling in Taurus and the seventh
house, our native is 「pleasant, kind, faithful, appreciates good manners; has a
love of luxmy（看不清楚）,
especially the home; good voice; good taste; interested in gardening; can be
very possessive」 and is concerned about, but has problems with close
relationships. The Sun in Taurus adds a stoical nature and further concern with
relationships. The Moon in Capricorn gives a 「reserved and cautious nature; …
ambitious and hard worker. … has a drive for success, 」 while in the third
house it shows 「thinking strongly governed by emotions; prone to day-dreaming
soon tire of monotonous routine.」
我們之後必須查看上升星座的守護星，金星。落於金牛座並且在7宮，我們的命主是「討人喜歡的，和藹可親的，忠誠的，有禮貌的；…，尤其是在家；好嗓子；高品味；喜愛園藝；非常有佔有慾」等等這些，然而還有緊密關係的問題。太陽落於金牛座增加堅韌的特性並且進一步與關係產生聯繫。月亮落於摩羯座給出「冷淡且謹慎的特性；…有野心且努力工作…有成功的動力，」當它落於3宮的時候顯示「思想受到情緒的強力支配；喜歡做白日夢且很快厭倦單調無味的日常工作。」
We can
then continue through various other points too tedious to list. In fairness, we
must point out that the Venus in Taurus will be moderated by its conjunction
with Mars. That is, the 「pleasant, kind, faithful, etc」 will be conditioned by 「very
practical; has great determination; usually very peaceful .」 The square aspect
from Saturn would also limit the Venus qualities owing to a need of 「a great
deal of respect/attentions from others; has responsibilities whether wanted or
not; develops a strong sense of values to do with leisure/pleasure/authority/power.」
我們之後可以繼續使用各種其他單調乏味的方法。為了公平，我們必須指出金星在金牛座將會因為與火星形成合相而造成削弱。那是，「令人愉快的，和藹的，忠誠的，等等」將是以「非常實用；有很大的決心；通常非常寧靜」為條件的。與土星形成刑相位也會因為需要「來自別人大量的尊重/注意；擁有職責，不論想或者不想；培養與安逸/快樂/權力/力量有關的強大價值觀」而限制金星的品質。
Once
this list of points has been noted, the astrologer reaches the next stage, called
『synthesis』. This is when all the various points have to be joined together to
make a coherent picture. If we imagine a recipe which reads 「Carefully weigh out
all your ingredients, then toss them into a bowl in whatever order takes your
fancy,」 we have an idea of the art of synthesis. We have weighed out the ingredients
according to this typical modern method; we shall leave our reader to blend
them together to dive an accurate picture of Adolf Hitler.
一旦這些方法被記錄下來，占星師延伸到下一個階段，被稱作「合併」。這是當所有各種各樣的方法被揉和在一起而製作成一幅連貫的圖畫。如果我們想像一個被稱之為「小心的稱出你所有材料的重量，之後按照你的任何規則和想法將它們扔進一個碗里」的秘方，我們有一個綜合藝術的想法。我們需要按照這個典型的現代占星方法稱出材料；我們應該離開我們的讀者並將他們混合在一起去深入精確描述Adolf
Hitler。
For our
blind reading from the past, we shall turn to Claudius Ptolemy.
10
Remembering
that our assessment of the temperament has already provided us with all the
information above, we can concentrate our attention on just one point: the
salient Venus/Mars conjunction. This is squared by Saturn, but more importantly,
by the traditional technique of antiscion,
Saturn falls exactly on this conjunction, bringing all three of these planets into
immediate contact. Antiscion is a technique almost entirely forgotten today,
without which an accurate judgment of a chart is impossible; it gives what is
literally the shadow of each planet (this must not be understood in the Jungian
sense), or what in practical terms amounts to an alternative placement of each
planet. This is not the place to enter into into the technical details, but
trust me, dear reader, it works, and in this instance brings Saturn exactly
onto Mars and Venus.
我們盲目閱讀過去的資料，我們應該求助於Claudius
Ptolemy。記得我們關於特質的評估已經為我們提供以上所有的信息，我們可以將注意力僅僅只集中在一個點上：凸顯在金星與火星的合相。這也與土星形成刑相位，但是更重要的是，根據傳統占星學映點的技巧，土星正好與其形成合相，將這三個行星直接進行接觸。映點是在現代幾乎被遺忘的技巧，缺少了它將會導致對星盤有一個糟糕的判斷；它按照字面意思就是每個行星的陰影（這在榮格的概念里肯定不需要去了解），或者在實踐中相當於每個行星位置的替代物。這不是討論技術細節的地方，但相信我，親愛的讀者，它是有用的，並且在這種情況下土星正好落在火星與金星的合相上。
10
Terabiblos, trans. F.E.Robbins, p.343 Heinemann, London, 1940
The
relative strengths of the planets is something else that is largely ignored by
the moderns. In Hitler』s chart, there is no strong planet. To use the technical
labels, Jupiter is in its fall; the
Moon and Mars are in their detriment;
Mercury and the Sun are peregrine.
This is a strong indication of the degeneracy of the nature. Even Venus, which
has strength by virtue of falling in its own sign, Taurus, is grievously
handicapped by being retrograde and by its immediate contact with the two
malefics, Mars and Saturn. This contact is all the more serious because both
the malefics are weak, and the weaker the malefics are, the worse their
effects. Occurring in fixed signs, this gives an unshakeable malaise. With most
of the planets above the horizon (the horizontal axis of the chart) and in
angular houses, this will find its outlet in the world: were the planets hidden
below the horizon, Hitler would have spent his life thinking dreadful thoughts,
rather than acting them out.
行星相對的強勢（力量）是被現代占星學極為忽略的東西。Hitler的星盤，沒有強力的行星。使用技巧標籤，木星處於弱勢的位置；月亮與火星處於它們落險的位置；水星和太陽是遊離的。這是特質墮落的強力顯示。即使金星，處於入廟的位置並擁有美德而得到強大，金牛座，但悲劇的是因為處於逆行且與兩顆凶星火星與土星產生直接聯繫而導致殘廢。這個聯繫更加重要因為某個凶星都是虛弱的，另外一個凶星更加虛弱，它們的影響更加糟糕。發生在固定星座，這給出一個不可動搖的萎靡。大部分的行星在地平線上（星盤的水平線軸）並落於角宮，它的發泄口將會是在世界上：行星如果隱藏在地平線下，Hitler可能會花費他的生命在思考可怕的想法上，而不是將它們付諸於行動。
According
to Ptolemy, this planetary combination 「in honourable positions makes his
subjects neither good nor bad, industrious, outspoken, nuisances, cowardly
braggarts, harsh in conduct, without pity, contemptuous, rough, contentious,
rash, disorderly, deceitful, layers of ambushes, tenacious of anger, unmoved by
pleading, courting the mob, tyrannical, grasping, haters of the citizenry, fond
of strife, malignant, evil through and through, active, impatient, blustering,
vulgar, boastful, injurious, unjust, not to be despised, haters of all mankind,
inflexible, unchangeable, busy-bodies, but at the same time adroit and
practical, not to be overborne by rivals, and in general successful in achieving
their ends.」 This is if the combination is 「in honourable positions」, so this
is the good side. In Hitler』s chart, it is most definitely not in an honourable
position, with all these planets severely afflicted, so its outcome is not so
favourable. Ptolemy suggests that in these cases, it 「makes his subjects robbers,
pirates, adulterators, submissive to disgraceful treatment (we might recall
Hitler』s sexual predilections), takers of base profits, godless, without
affection, insulting, crafty, thieves, perjurers, murderers, poisoners,
impious, robbers of temples and of tombs, and utterly depraved.」 All these
points would manifest through the choleric, but degenerately choleric,
temperament.
按照Ptolemy的說法，這種行星的組合「在榮譽的位置使得他的目標既不好也不壞，勤勉的，坦率的，討厭的，懦弱的自誇，行為粗糙，沒同情心，輕蔑的，粗野的，好爭吵的，魯莽的，無法無天的，虛偽的，層層埋伏，恆怒，冷漠，欺善怕惡，殘暴的，貪婪的，懷恨人公民，喜歡衝突，有惡意的，徹頭徹底的邪惡，活躍的，焦躁的，狂暴的，粗俗的，自負的，誹謗的，不義的，難以被蔑視的，對人類懷恨在心，頑固的，不變的，愛管閑事的，然而同時可以熟練和實用的，不會被對手壓服，在最後獲得成功。」這是在如果整合「榮譽的位置」，因此好的一面。在Hitler的星盤中，很明顯不是在榮譽的位置，所有這些行星都被嚴重的折磨，因此結果不是那麼有利。Ptolemy建議在這種情況下，它「造成他的目標是盜賊，海盜，造假的人，順從可恥的治療（我們可以回憶Hitler的性癖好），接受者的基本利潤，不敬鬼神，沒有一絲愛意，無禮的，狡猾的，小偷，作偽證者，殺人犯，投毒者，不虔誠的，盜賊的寺廟和陵墓，徹底的墮落。」所有這些點可以通過膽汁質顯示出，卻是衰敗的膽汁質，特質。
We
might feel that Ptolemy has given us a picture somewhat closer to the mark than
the peace-loving gardener that our modern blind reading has produced — not bad for
someone writing almost 2000 years before the birth and without the opportunity
to revise his opinion of that 「easy-going, charming and kind」 Libran Ascendant
in the light of the considerable attention that Hitler』s horoscope has
attracted since his rise to fame. It is no doubt true that we could find a
modern astrologer who, if presented with the details of the time and place of
Hitler』s birth, could give a more accurate analysis of his character from a blind
reading; but our example modern is representative, and it should be noted that
the general tone of astrological writing in even the late Nineteen Thirties was
that the world could look forward to an era of peace and plenty courtesy of that
nice Mr Hitler. We must also note that while our modern does at least claim to
be an astrologer, there is no evidence to suggest that Ptolemy ever cast a horoscope
in his life. He was merely an encyclopaedist recording current practice. That
an astrological layman could give so accurate a picture is entirely through the
validity of the traditional method. We must also point out that were Mr Hitler
to wander into a contemporary astrologer』s den, he would no doubt hear what a
difficult childhood he had, how his creative drives are frustrated and how he
feels that even those closest to him fail to understand him completely,
probably finishing by being told that he has a vocation as a healer.
我們可以感覺到Ptolemy給出一幅圖畫，比我們現代占星師盲目的閱讀而產生的愛好和平的園丁更加有點靠近標誌——2000年之前出生的某人的著作不錯，並且沒有機會修改他「容易相處，可愛且善良」上升處於天平座的意見，自Hitler成名以來他的天宮圖引起了大量的注意力。這無疑是真實的，我們可能發現某個現代占星師通過盲目的解讀可能會給出他性格的更加精確分析，如果存在詳細的時間和Hitler的出生地；但是我們現代的例子是典型的，並且應該有記錄到一般占星的語氣，甚至書寫著在十九世紀三十年代的世界可能期盼由可愛的Hitler先生提供一個太平富裕的年代。我們必須注意到這沒有跡象表示當我們的現代占星師至少自稱是占星師，建議Ptolemy在他的生命中曾經計算過一個天宮圖。他只不過是一位百科全書的編纂者，記錄當時流行的經驗。一個占星門外漢可以通過有效的傳統方法給出一幅足夠精確的畫面。我們必須也指出Hitler徘徊在現代占星師的洞穴里，他無疑也聽到過他有一個困難的童年，他的創造性驅動力是如何被阻礙的，並且他如何感覺到那些最親近他的人也不能完全的理解他，大概最終被告知他有如同醫治者的職業。
In 1895
Alan Leo took it upon himself 『to modernise the ancient system of Astrology』.1
His work is the cornerstone around which the ramshackle edifice of modern
astrology has been constructed. Had astrology been in healthy condition, however,
the work of one man, no matter how determined he might have been to reform,
deform or undermine her, would have been absorbed into her swelling tide; as it
was, the poor trickle that was all that survived of this once mighty river proved
easy to divert.
在1895年Alan Leo將『占星學古老的系統現代化』作為他自己的責任。
1
他的工作是圍繞現代占星學而為搖晃的大廈奠定基石。占星學存在健康狀況，然而，一個人的工作，不論怎樣判定他可能已經改良，畸形或破壞它，可能已經吸收了它的精髓；結果是，細流可能就是從曾經強力的河流的改變中倖存了下來。
1
Modern Astrology, first issue, 1895; quoted in Patrick Curry, A confusion of
Prophets, P.123; Collins Brown, London, 1992.
It
pleases the more misty-eyed of the astrologically inclined to gaze back fondly
upon some distant era when Astrologosaurus Rex ruled the earth,
making accurate predictions at which all around fell down in wonder. This gold era
seems never to have happened. For as far back as we can trace astrological
writing, we find contemporary attacks from skeptics — notably because no
astrologer has ever managed to get everything right all the time: then as now, one
man sees only the failures while another sees only the successes. It is always possible
to disparage a mountain for the fissures in its sides, or to praise a grain of
sand for its solidity. Traditionally, however, even the most vehement attacks on
astrology were not so much over its validity per se, but over the extent to which it could be said to be valid.
Even the most adamant of sceptics usually accepted astrological influence on
the weather and the rise and fall of kingdoms. It is only over the last four
hundred years that there has arisen a widespread literature denouncing
astrology』s slightest claim to credibility.
當Astrologosaurus
Rex守護大地的時候，請將佔星術的傷感用以溫柔的注視遙遠的時代，做出精確的預測將會驚訝的發現四周已經倒塌。黃金時代顯得從來沒有發生。遠在我們可以追溯占星學著作的年代，我們可以找到同時代懷疑論者的攻擊——尤其是曾經沒有占星師始終沒有試圖把一切都做好：就跟現在一樣，當一個人只看到失敗的時候，另一個人則只看到了成功。一直都可能存在誹謗山脈旁邊有裂紋，或者去讚賞一粒沙子的堅固。然而，傳統上，占星術受到最猛烈的攻擊不足以覆蓋它自己的有效性，但是可以覆蓋到據說是有效的程度。實際上絕大部分頑固的懷疑論者接受占星術對氣象和王國興衰的影響。它僅僅是覆蓋最後四百年興起廣泛的文學作品，譴責占星術的最不需要的可信度。
The
myth of the glorious past is not a modern invention. In the 17th century, we
find astrologers such as John Partridge hankering after this golden age, claiming
that modern astrology is so corrupt that we must go back to the ancients to
find it in pure form. His work Opus
Reformatum is an attempt at 『Reviving the True and Ancient Method laid down
by the Great Ptolemy』,
2
although its
resemblance to Ptolemy is no closer than that of the Pre-Raphaelites to any of
the pre-Raphaelites. As with Rossetti in the world of art Partridge』s
desire to return to his roots is the result less of a sound understanding of
what those roots actually were than of an acute awareness of a malaise in the
world within which he worked.
過去輝煌的神話不是現代發明的。在17世紀，我們發現占星師們，比如John Partridge渴望這個鼎盛時期，聲稱現代占星師是非常墮落的，我們必須以純粹的形式回溯古人。他的工作Opus Reformatum是企圖『通過偉大的Ptolemy而振興真實和古老的方法』
2
儘管它與Ptolemy的相似之處並不比前拉斐爾派到任何前拉斐爾派更加接近。正如藝術世界中的Rossetti，Partridge希望回到他的根源，結果失去聲音，了解到他所工作的世界中那些根源實際上比不安的意識還要嚴重。
2
London, 1693, title page. Reprinted Ascella, Nottingham, n.d.
As was
the custom in his day, Partridge published an annual almanac. This was much the
equivalent of an astrologer writing a newspaper sun-sign column today: it was a
guaranteed money-spinner and placed one』s name firmly in the public eye. There
were many of these almanacs on the market, so the appearance of yet one more
for the year 1708, published under the previously unknown name of Isaac
Bickerstaff, would have occasioned little interest, had it not been that first
in the list of prophecies of notable deaths that every almanac was expected to
carry was not 『a notable duke』 or 『a prince of foreign climes』 or some such,
but Partridge himself, who was to die 「upon the 29th of March next, about
eleven at night, of a raging Feaver」.
3
正如在他全盛時期的習俗那樣，Partridge出版了每年一度的曆書，這非常像當今占星師在報紙上寫太陽星座專欄：這是保證賺大錢的事業並且將某人的名字固定在大眾的眼中。有許多這樣的曆書在出售，因此表面上依然一再的（出版到）1708年，出版之前Isaac Bickerstaff並不出名，可能只引起少量的關注，沒有首先列出值得注意人物的死亡數，每個曆書被期望得到的不是『值得注意的公爵』或者『國外的王子』或者其他這類事物，然而Partridge他自己，將要死於「3月29日之後幾日，大約在夜裡11點，暴躁的肆虐」
3
3
Esquire Bickerstaff』s Most Strange and Wonderful Predictions, London, 1708
Bickerstaff』s
work attracted great attention, even being translated into several languages.
On March 30th, an elegy on Partridge』s death was published, soon followed by an
anonymous letter, describing in exact detail, complete with a death-bed
confession of his astrological sins, the unfortunate astrologer』s last hours.
「I am a Poor, Ignorant Fellow, Bred to a Mean Trade,」 he is said to have gasped,
「Yet I have sense enough to know that all pretences of foretelling by Astrology
are Deceits.」
4
Partridge』s own almanac appeared as usual later in
the year, including his protestations that he was still alive and well.
Bickerstaff rushed into print again, defending his prediction. Amongst other
evidence, he pointed out that it was well known that many almanacs continued to
appear long after the death of their putative author. Partridge』s attempts to
prove himself alive were hindered by a falling out with the Company of
Stationers, which refused him a licence to publish for the next three years. In
intellectual circles, if not on the street, he rapidly became a laughing-stock.
Bickerstaff的工作非常引人注意，甚至被翻譯為數種語言。在3月30日，Partridge的死亡輓歌被發表，很快一封匿名信發來，描述準確的細節，包括臨終時他的占星學原罪的懺悔，該不幸的占星師的臨終時刻，「我是個卑鄙的，無知愚昧的，進行著卑劣的交易」，他喘著氣說道，「然而我的感覺足夠去知道占星師所有預言的借口是詐騙。」
4
Partridge自己的曆書照例在每年的晚些時候出現，包括他仍然很好的活著的聲明。Bickerstaff倉促的再次印刷，捍衛他的預言。在其他證據中，他指出眾所周知許多層出不窮的曆書在它們的作者死後出版。Partridge試圖證明他自己活著是由於與出版公司產生了爭吵而受到了阻礙，拒絕他出版以後三年的許可。在知識界，如果不在一條道上，他會迅速成為笑柄。
4 The
Accomplishment of the First of Mr. Bickerstaff』s Predictions, London, 1708
This
incident is symptomatic of the change in the spirit of the age, perception of
which had prompted Partridge to publish his Opus
Reformatum nine years earlier. Isaac Bickerstaff was a nom de guerre of
Jonathan Swift, self-appointed champion of the new Enlightenment, in whose
brave new world astrology had no place. As always, the critics display the
greatest disinclination to the framing of a cogent argument: Swift』s main
complaint against Partridge was that he had once worked as a cobbler. This
apparently proves that astrology is nonsense. Swift』s attack was emblematic of
a sea-change in the affairs of man. Astrology was becoming incomprehensible to
the new intellectual order, or, to be more precise, the new intellectual order
was framing its vision of reality in such a way that astrology no longer made
sense. We must also note that whereas the plentiful criticism of astrology in
the past had come almost entirely from those with a knowledge of the subject,
Swift was among the first in the glorious line that would regard ignorance as
sufficient qualification for judgement.
這個事件有時代潮流變化的特點，內容中提到Partridge九年以前出版他的Opus
Reformatum。Isaac
Bickerstaff是Jonathan
Swift的筆名，自封為新啟蒙的領軍人物，在某人的美好新世界中占星術沒有地位。一如既往，評論家顯示最厭惡的最有說服力的框架：Swift主要控訴Partridge曾經是一名皮匠。這顯然證明占星術是胡說八道。Swift的攻擊在人類相關的事件中是翻天覆地變化的象徵。占星術成為無法理解的新知識體系，或者，更為精確的說，新知識體系被框定為它的副標題，從而導致占星術不再有意義。我們也必須注意到鑒於占星術的豐富評論在過去幾乎完全與科學知識有關，Swift是在首個輝煌時代之中將被看作如同沒有足夠的資格判斷那樣無知。
The new
world view exemplified by Bacon, Descartes and Newton cut the ground from
beneath astrology』s feet, leaving it suspended without visible means of intellectual
support. Without a plausible rationale, even when it worked it seemed like
sleight of hand, whereas before, in the world-view that had held until the
Renaissance, its workings had seemed perfectly natural. Although the new
developments, like Baconian science, can be seen as an articulation of a
changing zeitgeist, as long as this articulation was current only in the small
world of the intelligentsia it mattered little. As it filtered down to transform
the perception of common-sense held by the man on the Clapham omnibus,
astrology』s understanding public disappeared. Astrology no longer made sense
not only to the intelligentsia, but also to the man in the street. We see this
incomprehension today in the scientific attacks on astrology: these never raise
valid issues, but concentrate on points such as the way in which planets cast
their influence or whether or not a planet is ever literally 『in』 a sign - and
whether these signs even exist. To an astrologer these arguments sound like wilful
ignorance, but they are not: the incomprehension is inevitable as the scientist』s
world-view is now so totally alien from that in which astrology is a coherent
part. Astrology』s fall from grace was caused by the movement of society away
from the traditional principles that had guided it. Astrology』s basic ideas no
longer made sense within the Weltanschauung.
新的世界觀通過Bacon, Descartes和Newton拆占星術的台來例證，沒有明顯的智力支持而導致（占星術）停滯。沒有貌似可信的原理，甚至當它運作的時候看起來像是個花招，鑒於以前，文藝復興之前的世界觀，它看起來運作得天生就很完美。儘管新的進展，像Baconian科學，可以看做時代潮流轉變的節點，只要這個節點僅僅流行於知識分子的小範圍世界，它就無關緊要。正如它滲入到普通人日常知識的改變，占星術的公眾理解力消失了。占星術不僅不再對知識分子有意義，而且還對一般人（也沒有意義）。我們看到現代被科學主義攻擊且不被理解的占星術：這些（攻擊）從未提出有效的問題，而是集中於指出比如行星投射的影響或是否行星曾經按照字面意思『落於』一個星座這類方式—並且這些星座曾經是否存在。對一位占星師而言，這些參數聽起來像故意被忽視掉，但是它們並沒有：不被理解是不可避免的，正如科學家的世界觀在現在是與（當初）和占星術是相連的一體是相違背的。占星術的衰弱是社會運動遠離傳統思想引起的。占星術的基本概念對世界觀不再有意義。
The
idea of the absolute pre-eminence of the Divine, the Truth that was once central
to all man』s conceptions, however far he may have strayed from the precepts
which that Divinity laid down for his behaviour, has been forgotten in our
headlong rush towards the technological paradise. This Truth, in its manifestations
through the revealed faiths, was once a kind of lingua franca and now is no
longer widely spoken. So astrology, which as one of the lesser manifestations
of this spiritual tradition is built within the walls of its concepts, no
longer has a common language with modern man. Those who are content with the
modern, secular, materialist world regard this lack of a common tongue as a
sign of their progress; those who think otherwise regard it as a tragedy. As
science took step after step down the pathway opened at the Renaissance, with
common-sense tagging along a few steps behind it, it moved ever further from
astrology. The so-called 『new』 physics is sometimes said to be a rediscovery of
ancient truths in modern terms, but this is far from true: a clear understanding
of these ancient truths reveals that the new physics is even Further from them
than the old. If we trust that the path beaten by the scientists is a valid
one, this gap would cast serious doubt on the verity of the ancient sciences.
As we look around us, however, much as we may admire the technological rabbits
which the scientists are so adept at pulling from every conceivable hat, the
intellectual, moral and spiritual bankruptcy of the world created by modern
science so impress themselves upon us that this view cannot be seriously
entertained.
神學的概念絕對是超前的，真理曾經是在所有人的心中，不論他離神學規定他行為的戒律迷失了多遠，在我們向前沖向技巧天堂的路上已經被忘記。真理，通過顯示信仰而被證明，過去有幾分是共通的語言但現在不再被廣泛的提到。因此占星學，就像某些傳統精神被建立在它概念的圍牆內很少被表現出來的其中之一，不再與現代人有著共同的語言。那些滿足於現代的，世俗的，唯物主義世界的人將缺乏共同語言，並視為他們為進步的標誌；那些有另外想法的人把這視為一個悲劇。正如科學是在文藝復興之後一步一步走來，常識在它後面幾步緊緊跟隨，占星學曾經促進它的進步。所謂的『新的』物理學有時用現代術語稱古老的真理重新被發現，然而這遠不是真相：對這些古老真理的清晰認識揭示了新的物理學是在它們的基礎上更進一步發展。如果我們相信科學家是被唯一合法的路徑打敗，這個缺口將會對古老科學產生嚴重質疑。就像我們看看我們周圍，不論如何，儘管我們可以欽佩技術上的某個科學家如此熟練的從每個兔子上帶走可以想像的帽子，知識分子，由現代科學家建立的道德精神的破產如此印象深刻，他們自己在我們之上的視角不能被認真的接受。
The
world in which Alan Leo found himself had Darwinism rapidly making itself at
home in the house built by Newton and Descartes. In
this world of secular mechanical materialism, astrology had lost its audience;
it was no longer understood. It was not unreasonable, then, that Leo
should have decided that something should be done to rebuild the bridge of
understanding between astrology and the public. The means by which he sought to
achieve this, apart from being almost totally ineffective - as we may witness
through the frivolous view of astrology common today - were utterly pernicious,
destroying the sacred science even as he sought to revive it.
Alan
Leo的世界觀發現他自己有達爾文主義便立即在Newton
and Descartes的屋子裡熟練的使用它們。在世俗的機械唯物論的世界裡，占星學失去了它的觀眾；它不再被理解。這不是不合理，然後，Leo本應該認定應該重建占星學與大眾之間理解的橋樑。這意味著他試圖在此取得成績，但是幾乎沒有毫無效果—正如我們可以看到通過當今占星學無聊的視角—是完全有害無益的，正巧在他試著去復興它的時候去破壞神聖的科學。
There
is one way and one way only to render astrology intelligible to the modern
mentality. This way is to change modern thinking until it accepts the principles
on which astrology is founded. Let us suppose that astrology is a plate of
broccoli. We know that our child would benefit from eating this nutritious vegetable,
but he has no wish to do so as he fails to understand its benefits. So we take
the broccoli away, replace it with a bowl of ice-cream, and when the child
empties the bowl we congratulate ourselves on our success at making him eat the
broccoli. We could hardly reach such a conclusion without being aware of our
self-delusion. Yet this is exactly what Leo (and his many followers) have done
with astrology. In order to make it intelligible they have transformed it until
it bears but the scantiest resemblance to what it really is - just as ice-cream
and broccoli bear some slight resemblance in that they are both edible, but otherwise
have little in common.
這有且只能有一種方法去讓占星學被現代觀點所理解。這個方法是改變現代人的觀點直到接受占星學建立的原則為止。讓我們假設占星學是一盤西蘭花。我們知道我們的孩子會因為吃下這有營養的蔬菜而受益，但是他並不想要這麼做，因為他未能理解它的好處。因此我們將西蘭花拿走，用一碗冰淇淋取代它，當孩子吃完這碗時我們慶祝我們自己成功的讓他吃下了西蘭花。我們幾乎不能得出此類不知不覺自欺欺人的結論。然而這恰好就是Leo（和他眾多的追隨者）對占星學所做的事。為了使它可以被理解，他們改變它直到它被改變，然而與它真實之處僅僅相似的是—正如冰淇淋和西蘭花具有同樣少量的相似之處，它們都是食物，然而在其他方面毫無共同之處。
Leo
remade astrology in the terms of Theosophy, which was itself a rendering of
Victorian scientific materialism into something which to those of little discrimination
could pass for spirituality. The garbled mish-mash of spiritual jargon from
which Theosophy was constructed was sufficiently vague and sufficiently broad
to accommodate any visitor who had the decency to suspend critical judgement
before entering its portals; most importantly, so thin was the pseudo-spiritual
veil which it threw over the common-sense world-view of the time, that it was
readily comprehensible. Its influence extended far beyond those who became
card-carrying members of its societies; today, its odour pervades the whole
world of 『Alternative Religion』 and 『New Age Spirituality』. For three-quarters
of a century the writings of the overtly Theosophical dominated the
astrological literature in the English language; that which was not written by
them could not help but be coloured by their influence. Every one of the major
astrological organisations in Great Britain at the end of the Twentieth Century
is directly descended from the Astrological Lodge of the Theosophical Society,
founded by Leo in 1914. Grown men who are usually capable of composing their
features into a mask of sanity are reduced to the most acrimonious squabbles
over the rightful possession of Leo』s pen, which to them has powers somewhat
similar to the Holy Grail.
Leo用通神學的術語重塑占星學，它本身是以維多利亞時代科學唯物論的底子進行少量的改變而可以冒充為靈性。被篡改的精神學術語的混合物是被通神學構造的，並且足夠模糊和足夠寬泛的去適應任何諮詢者，使其在進入它的大門之前被有禮貌的拖延關鍵性的判斷；最重要的是，在常識世界觀的時代，假冒精神學面紗的它是如此單薄，這很容易被理解。它的影響力遠遠超出那些成為有正式資格的社會成員；今天，它的聲譽遍及整個『宗教自由』和『靈性新時代』的世界。在四分之三個世紀里公開的通神學作品用英語控制著占星學著作；不是在它們的幫助下所寫，但被它們的影響力所感染。英國每個重要的占星組織在二十世紀末都是起源於通神學會的占星小屋，由Leo在1914年建立。成年人通常有將他們的本來面貌放入通情達理面具之後的能力，可以將大部分刻薄的爭論簡化為Leo筆下合法的作品，他們有類似於聖杯的力量。
Why
anyone seeking knowledge of astrology should wish to possess the Infallible Pen
is unclear, as its original owners connection with astrology is not dissimilar
to Robert Oppenheimer』s connection with Hiroshima. The world of Theosophy is
quite alien from the metaphysics of astrology. Humanity, the theosophist
astrologers would have it, is divided into those of 『evolved』 or 『unevolved』 souls,
the former distinguished by their conformity to the norms of late - Victorian
middle - class behaviour. Any configuration in the chart will be judged according
to the stage of evolution of the chart』s owner – one man』s mystical experience
being another man』s drunken binge. It is not possible to ascertain the state of
the soul from the chart itself, so the astrologer must rely on his own
judgement of the client: possession of the correct school tie or knowledge of
the appropriate strange hand-shake is a reliable indicator of evolution. The
astrologer himself, it almost goes without saying, is a highly evolved soul,
and well-equipped to determine the state of evolution of his fellow man.
為何任何人尋求占星學的知識時應該期望擁有絕對可靠的筆是難以理解的，正如它原本主人與占星學的聯繫是Robert
Oppenheimer與廣島的聯繫沒有什麼不同。通神學的世界與占星學的形而上學是完全不同的。人文學科，通神論的占星師可能會有這樣，被分為『進化』或『未進化』的靈魂，前者以近來一致的規範為特質-維多利亞時代中期-優秀的行為狀況。星盤中的任何配置將會按照命主演化的平台進行判斷-一個人的神秘經驗存在另外一個人的醉酒狂歡中。沒有可能確定靈魂的舞台來自星盤本身，因此占星師必須依靠顧客他自己的判斷：擁有合適的校園情結或者恰當的知識，奇怪的合作是進化的可靠指標。占星師他自己，幾乎不言而喻，是一個高度進化的靈魂，並且設備精良的去決定他的追隨者演化的狀態。
Leo』s
inclination was to the use of astrology as character analysis rather than as
predictive tool; one of his favoured slogans was 『Character is Destiny』. This propensity
was furthered by his trial and conviction on a charge of 「pretending and
professing to tell fortunes」. Leo』s claim that he had pointed only 『tendencies』
to certain happenings, rather than clear and definite forecasts, proved no defence,
so he fled still further from the concrete into the delineation of character.
While it might at first seem that the absence of any clear information in the
astrologer』s judgement would be a liability, quite the opposite proved to be the
case. By concentrating on holding a rose-tinted mirror before the client』s face
and avoiding saying anything that could be contradicted by fact, Leo
achieved the great break-through which he had sought.
Leo的愛好是把占星學用作性格分析而不是預測工具；他的口頭禪之一是「性格決定命運」。這個愛好通過他的審判並基於對『冒充並聲稱告訴未來』控訴的態度而變本加厲。Leo聲稱他僅僅是針對『趨勢』來確認發生的事情，而不是清晰和確切的預測，證明沒有辯解，因此他根據對性格輪廓的具體化來進一步的逃避。當這可能開始看到占星師的判斷缺乏清晰的信息的時候將會是個不利因素，事例證明卻恰恰相反。專心於在顧客的面前保持有希望的寫照並且避免說出任何可能有矛盾的真相，Leo的追求取得了極大的突破。
Convinced
that concrete statement was undesirable, Leo set
about neutering astrology to make it impossible. Techniques were arbitrarily
mangled, interchanged or excluded: as there was no longer an aim of stating
anything verifiable, this could be done at whim without fear that the new
methods might be exposed as invalid. Indeed, the more it was done the further
the dire spectre of plain accurate judgement was banished into the fog.
確信具體的敘述是不受歡迎的，Leo開始閹割占星學而讓它不完整。技巧被武斷的損壞，置換或排除：當不再有致力於敘述任何可以被證實的（技巧），可能被沒有顧慮的突發奇想而揭露新的方法有問題。的確，樸實無華的精確判斷越來越多的被更進一步的驅逐到迷霧中。
Times
continued to change, so to keep astrology abreast of the intellectual vernacular,
further changes had to be made. The Darwinist impulse behind Theosophy was
succeeded in the popular imagination by the investigation of the unconscious by
the psychoanalysts. Jung』s active interest in astrology proved an open door. First
through it was the American Dane Rudhyar, who combined Theosophy and Jung to
produce an even more appealing flavour of intellectual blancmange. The amount
of Jungian verbiage in this mix was gradually increased, notably through the
work of the current Queen of the Bookshelves, Liz Greene. Although the work of
Greene and her associates falls neatly between two stools, being scorned by
both psychologists and those with a working knowledge of sound astrology, its
ability to reflect exactly the picture of himself that the reader or client
wishes to see has made it immensely popular, less as a form of astrology than
as part of the literature and practice of 『self-help』.
時代繼續在改變，因此要將佔星學與知識分子的語言保持並列，需要更進一步的改變。根據心理分析學家無意識的調查研究，Darwinist（達爾文）的進化論在背後支持通神學在大眾眼中是成功的。Jung（榮格）對占星學極有興趣，從而打開了一扇門。首先穿過它的是美國的Dane
Rudhyar，是他將通神學與榮格結合在一起創造出一個更為吸引人的知識牛奶凍。榮格學說支持者的措辭方式混合在裡面並逐漸增加，尤其是通過當下書架女王的工作，Liz
Greene。儘管Greene和她的合作者的工作兩頭不討好，受到所有的心理學家和那些健全占星學實用知識的鄙視，它有恰好反映出他本身是讀者或顧客希望看到的是適用於大眾的畫面的能力，占星學的外觀少於部分是文學和自我經驗的結合。
In the
past, the astrological consultation was a simple request for information; it
would become a medical matter only if the client were actually ill and
astrology were being used as a tool in the diagnosis and treatment of his
illness. Mimicking the psychoanalysts, the psychological astrologers have made
a medical model of consultation the norm in all circumstances. The implicit assumption
is that the client is in a mess (and if you』re not in a mess, it is only
because you don』t understand your situation clearly enough) and the astrologer,
being a Person of Knowledge and Wisdom, has sufficient mental clarity to be
able to sort him out. It is indeed a requirement in the leading school in the
field, Greene』s Centre
for Psychological Astrology, that the student undergoes extensive therapy.
We might note that it is not a common requirement in schools of surgery that
the student go under the knife in order to become a better surgeon.
在過去，占星學的諮詢是對信息有個簡單的要求；它可能只是在顧客已經生病的時候成為醫學問題，並且在診斷和治療他疾病時占星學被當成一個工具。模仿心理分析學家，心理占星師在所有的情況下會有一套醫學諮詢模式的規範。這隱含假定顧客是處於糟糕的狀況中（如果你沒有處於糟糕的狀況中，這只是因為你沒有足夠清晰的了解你的狀況）而占星師，是一位有知識和智慧的人，有足夠清晰的頭腦幫他（顧客）找出（顧客沒有意識到糟糕的狀況）來。處於主導地位的學生在實踐中的確有這樣的要求，Greene的心理占星中心，那裡的學生經歷了大量的治療。我們可能注意到在外科醫學學校里『讓學生接受手術是為了變成一個更好的外科醫生』（的這種要求）並不是一個常見的要求。
This
medical model extends beyond the consultation to the astrologer』s view of
himself, for in the debate about professional validation that continues among astrologers
it is taken for granted that such validation should be styled in the medical
fashion and achieved by the affiliation of astrological organizations with
medical or quasi-medical bodies. A great
many astrologers regard themselves as working within or complementary to
the health services; yet only in the very rarest instances do these astrologers
deal with patients having a definable ailment that they might be expected to
succeed or fail in curing. Safer far to offer 『counselling』, with no definable
result and often no definable aim, other than the transfer of a cheque from
client to astrologer.
醫學模式延伸到占星師自己視角的諮詢，在占星師之間專業的辯論中相續確認應該這樣批准，這樣的批准應該在醫學諮詢中是種時尚的風格並且可以通過占星機構與醫學或類似醫學的機構取得友好的關係而獲得。許多佔星師認為他們自己擔任的工作就是健康服務或是對其的補充；然而這些占星師僅僅在非常罕見的例子里處理病人有一個已經確定的小病，他們可能期待在治療中成功或失敗。為了安全而提供『輔助意見』，沒有可以確定的結果並且通常沒有確定的目標，除了從顧客哪兒轉移支票給占星師（即：除了就是為了騙取顧客的錢財）。
The
psychological has now ousted the Theosophical as the dominant— indeed,
almost the only — trend
in astrology. Within its orb, sharing its fixation with the world between the
ears and its uninterest in whatever happens outside it, we find the manifold
varieties of New Age astrology. Five minutes inside a bookshop turns anyone
into a guru; knowing the names of the planets entitles him to cast his wisdom
in astrological terms. There is also a growing trend to the intuitive. Many are
they who will proudly proclaim that never have they stooped so low as to study astrology
with anyone, but have developed an intuitive understanding of the subject.
Those who use their services no doubt also patronise dentists with an intuitive
knowledge of dentistry and electricians with an intuitive knowledge of wiring.
Even among those who have studied the subject, there is a general horror at the
idea of following rules of practice when judging a chart: the done thing is to
pick at it until one gains an 『intuitive』 understanding. This is apparently not
the same as judging it solely in the light of one』s own preconceptions. The
leitmotiv of any astrologer』s judgement is the words 「for me...」: 「For me this
Saturn means...」 「For me this aspect means...」 This does not mean that the
astrologer has no idea what the significance of that Saturn or that aspect
actually might be; it means that this significance has been vouchsafed to him
alone, by virtue of his highly developed psychic powers.
心理學現在已經取代通神學成為主流—的確，幾乎是唯一的—占星學的趨勢。在它的軌道里，分享他耳朵之間（腦子裡）與世界交流的影像並對外部發生的任何事情毫無興趣，我們發現很多各種各樣的新時代占星學。五分鐘以內，書店可以把任何人變成為專家；知道行星的名字使得他可以將他的智慧投射到占星術語中。這也是憑直覺獲取的發展趨勢。他們許多人會得意洋洋的宣布任何人學習占星學絕不會墮落得如此卑微，並且是一個成熟的直覺性學科。那些使用他們服務的人無疑也資助有直覺知識的口腔學牙醫和有直覺知識的電焊學電工。即使他們中有人學習過科目，當判斷星盤時一想起下面實務規則會有不自覺的恐懼：工作是要拾起直到收穫到『直覺性的』理解為止（即要能很熟練的運用知識）。這明顯是不同的，根據人民自己的偏見產生的判斷是唯一的。任何占星師進行判斷的中心思想是這類字眼「我看到….」：「我看到這顆土星意味著…..」「我看到這個相位意味著….」這並不意味著該占星師沒有概念那顆土星的意義或者該相位實際上可能會是什麼；它意味著這個意義已經被單獨的賜予他，基於他高度成熟的超自然感官知覺的優點。（譯者：確實是這樣，現在國內某些占星師，如果真正的去考究他們的占星知識，只能算剛入門小學生水平，但是就是拿著盤能說准，就是靠的這種直覺力。）
Those whose
psychic powers are most strongly developed abandon astrological convention
altogether and enter the realms of 『esoteric astrology』. There are many books
with just such a title - somewhat strange, we might think, as the esoteric by
its very nature is loathe to proclaim itself in the market-place: we might as
well find a sign saying 「This way to the Secret Headquarters.」
To be an esoteric astrologer, one leaves to lesser mortals all the usual
ascriptions of planets and signs - ideas such as Venus ruling Taurus, for
instance - and reshuffles the pack, dealing the cards in an order that the
uninitiated might take for random, but which is revealed to the writer by
personal contact from some angel or other - usually one whose knowledge of
astrology and things of the spirit is somewhat shaky. This personal revelation
is a fine, as it avoids the necessity of learning anything and removes one from
all criticism. The most sensitive will introduce a few new planets which are of
too subtle a vibration to have been detected by the rest of humanity. Viewing
the chart from this perspective, the esoteric astrologer can then discourse
learnedly on the state of his client』s soul, a disquisition even less capable
of contradiction than the nebulous descriptions of the client』s psyche beloved
by the exoteric practitioner. Alan Leo』s own exercise in this area, the
original Esoteric Astrology, was judged even by Charles Carter, a fellow
Theosophical astrologer, as 「a big volume containing virtually nothing worth
reading」
5
- the first of a noble tradition. It is
notable that the the esoteric 『teachings』 in which these works are framed are
never those of the revealed faiths, the spiritual doctrines too having been
personally dictated by one or more of the aforementioned channels.
那些有超自然感官知覺的人絕大部分完全徹底拋棄了占星學的系統體系並進入到「秘傳占星學」的領域。有許多的書有著這樣的標題-多少有點奇怪，我們可能這樣想，就秘傳的本質而言是反感在市場上宣傳自己的：「這是密不外傳的方法。」作為一名秘傳占星師，通常只流傳下少量行星和星座的歸屬-例如，金星守護金牛座這類概念-並重新洗牌，按照沒有經驗的隨機順序發牌，並且透露出作者是通過與天使或其他什麼的私下接觸-通常此人會有占星學的知識和某些動搖內心的東西。個人啟示是好的，避免了學習東西的必要性和消除了所有的質疑。大部分有靈異能力的人將會介紹某個被剩下的人類發現較少為人知的新行星，解釋為靈性。從這個角度查看星盤，秘傳占星師於是可以在基於顧客的靈魂狀況進行論述，長篇大論比通過世俗從業者對顧客內心深處朦朧的描述更不用說有具有否認的能力了。Alan
Leo在這個領域的經驗，原創秘傳占星學，甚至通過Charles
Carter被判斷，一位從屬於通神學的占星師，就像「一大卷的東西包含的內容不值得一讀」
5
-首要的高尚傳統。值得注意的是秘傳『教學』的建立並沒有被忠實的透露，精神學說一直對一個或者更多的上面的內容進行親自口述。
5.
Quoted in Curry, op. cit., p. 145
For
reasons which are not visible to the unaided eye, all with which we have so far
dealt is, incredibly, known as 『serious』 astrology. Its practitioners go to the
greatest pains to distance themselves from 『popular』 astrologers, awarding themselves
any number of mickey mouse qualifications entitling them to put whole scrabble
sets of random letters after their names in order to convince gullible punters
that they are in possession of high knowledge (we should note that the great
astrologers of the past seem not to have felt the need to boast their learning:
the ability to perform was what mattered. Even at the height of his fame, the
great William Lilly styled himself only a 『student』 of astrology). Popular astrologers,
we are told, plying their trade in newspapers and magazines, deal only in vague
platitudes and saccharine generalities designed to make their public feel
better: as different from serious astrologers as chalk from chalk.
因為某個肉眼看不見的理由，平素我們迄今為止所處理的，難以置信，被稱之為『嚴肅』占星學。它的從業者最大程度的遠離『大眾』占星學，授予他們自己在名字後面用隨機的字眼整個拼寫出許多的心靈捕手資格證書，為了欺騙別人他們是有著高深知識的（我們應該注意到過去的占星大師似乎沒有感覺需要自吹自擂他們的所學：有執行能力不是什麼問題。即使有著極高的名望，偉大的William
Lilly標榜自己僅僅是一個占星學的『學生』）。大眾占星師，我們被告知，通過他們在報紙和雜誌上的宣傳，僅僅使用模糊的陳詞濫調和甜言蜜語，目的在於使他們的粉絲感覺好點：與嚴肅占星師的區別就像粉筆與粉筆的區別。
The day
when the newspaper sun-sign column was written by the office junior has largely
passed: the greater number of these columns are now the work of 『serious』
modern astrologers feeling the need to turn a penny. In 『serious』 circles this
is widely looked upon with disapproval, as if these renegades were letting the
side down, like some officer of empire allowing the natives to see him without
full uniform. Although it is difficult to see that the average newspaper column
contains (could possibly contain) a greater number of banalities than the
average psychological astro-analysis, it must be admitted that the existence of
this form of journalism - for, as an internationally syndicated exponent
explains, the sun-sign column is a branch of journalism, not a branch of
astrology
6
- does provide the great majority of people
with their guiding impression of astrology. There is a certain number who have
some awareness that there exists something else, maybe connected with
birth-charts, but most are sure that a knowledge of one』s sun-sign and its
supposed characteristics is all of which astrology consists. On revealing that
one is an astrologer, the second question - after 「What are this week』s lottery
numbers?」 - is
invariably 「I』m a Scorpio and my boy-friend』s a Pisces: will we get
along?"
在這個太陽星座欄目被辦公室的後輩們廣泛傳播的時代：絕大部分的這些欄目被所謂的『嚴肅』現代占星師認為是以此來獲利。在『嚴肅占星學』圈子裡這被廣泛的不贊成，猶如這些背叛者讓他們覺得失望了，像某些欽差大臣讓鄉下人看到他沒有完整的威儀。儘管難以看到一般的報紙欄目比一般的心理占星分析包含（可能包含）更多的陳詞濫調，但必須承認這種傳媒形式的存在 — 例如，就像一個國際性的組織解釋說明，太陽星座欄目是傳媒業的一種手段，不是占星學的一種
6
— 提供給很大一部分人引導對占星術的印象。有一定數量的人意識到存在著某些別的東西，可能與出生盤產生聯繫，但是大部分人肯定知道某人的太陽星座和它假設的特性都是由占星學構成的。在揭示出某人是占星師時，第二個問題 — 在「這周的彩票數字是什麼？」之後 —
總是一成不變的會是「我是天蠍座，我的男朋友是雙魚座：我們會長久嗎？」
6.
Personal conversation.
There
is a measure of truth in the division of mankind into twelve groups according
to the section of the zodiac occupied by the Sun at birth. There is a measure of
truth in the division of mankind into groups according to the country of
nationality; but as the number of countries compared with the number of
sun-signs indicates, this division is far more subtle than that based on
zodiacal signs. Yet no one thinks to ask 「I am an American and my boy-friend is
Australian, will we get along?」 There is a profound meaning in the sun- signs:
these are the twelve gates by which we may enter Heaven; but in the day-to-day
world of our secular lives, the analysis of character by sign is no more
accurate than the analysis of character by nationality. If we were to distil essence
of Australian it might perhaps be more rumbustuous,
more interested in sport and with a greater affection for beer than essence of
Moroccan; but to judge any individual Australian or Moroccan by these
characteristics would be foolish. We could indeed, if possessed of certain
facts, make predictions by nationality. If we know that the Australian cricket
team is losing heavily, the weather across that continent will be dreadful and
the price of lager is about to rise, we might predict that 「Australians will be
gloomy today」. There will, however, be a large number of Australians, even
beer-drinking, sun-worshipping sports fanatics, who will be perfectly cheerful.
If we consider a prediction such as 「Australians will receive a major career
boost today,」 and bear in mind that the number of Australians in the world is
markedly smaller than the the number of Leos, Aquarians or any other sun-sign ,
we see the fatuity of the average sun-sign column. We shall not consider the
below-average sun-sign column, carrying helpful tips for the day such as 『avoid
accidents』, nor shall we puzzle our heads wondering why an Aries might win the
lottery with one lucky number while a Taurus should win it with another.
將人類根據出生時太陽所在天宮圖中的位置分類為十二組是有一定可靠性的。將人類按照國籍分類也是有一定可靠性的；但是如果將國籍的數量與太陽星座的數量相比較顯示，這種分類方法遠比基於黃道十二宮的分類方法要細微得多。然而沒有一個人會去思考並詢問這樣的問題「我是一名美國人，但我男朋友是一名澳大利亞人，我們可以長久的在一起嗎？」太陽星座里有一種深遠的意義：這裡有十二扇可以使我們進入天堂的大門；然而在我們世俗人生里的日常世界，基於星座的性格分析並沒有基於國籍的性格分析精確。如果我們提取澳大利亞人的性格要素可能假設有更多的rumbustuous（譯者：查不到這個詞），更多的興趣在運動上，並且比摩洛哥人在性格上更要喜歡啤酒；然而根據這些要求去判斷任何個體澳大利亞人或摩洛哥人將會是愚蠢的。我們可以確定，如果擁有某些事實，可以根據國籍進行判斷。如果我們知道澳大利亞板球隊遭受慘敗，大洋洲的天氣很糟糕並且儲藏的啤酒價格在上漲的時候，我們可以作出預言「今天澳大利亞人將會很沮喪。」不管怎樣，這會影響到很大一部分將要獲得快樂的人澳大利亞人，喝啤酒的人，熱衷於太陽膜拜運動的人。如果我們打算預言比如「澳大利亞人今天將會得到一個重要事業的推動，」並記住澳大利亞人的數量在世界上明顯要少於獅子座，水瓶座和其他任何星座的人數，因此我們可以知道大部分太陽星座欄目是有多愚蠢。我們不要考慮某些特例的太陽星座欄目，提出某天「以免發生事故」的秘訣，也不用猜測我們特別想知道為何應當是金牛座會因為某個數字贏得彩票但反而是一位白羊座的人獲得了這個幸運。
It is
sometimes claimed that the proliferation of these columns demonstrates the
healthy condition of contemporary astrology; in which case an abundance of
stinging nettles shows the beauty of a rose garden. Or that, although worthless
in themselves, they play a useful role by creating an environment in which
astrology is accepted and thence encouraging those with a serious interest to
pursue it further. It is rather true to say that they play a destructive role,
accustoming the public to fantastic predictions which cannot possibly come true
and deluding them that this is all that astrology has to offer. The general
belief that this is all there is to astrology is repeatedly demonstrated by the
scientists, who gleefully cast aside any semblance of scientific method, look
at a few sun-sign predictions and conclude that astrology is therefore rubbish.
We cite the representative instance of Paul Couderc, astronomer at the Paris
Observatory, who glanced at the birth-dates of 2,817 musicians and concluded
that no one sun-sign was more likely than any other to produce a musician. As
scarcely even the most superficial of modern astrologers, let alone any
astrologer with a mastery of the craft, would claim that it does, it is hard to
see that this shows anything except that M. Couderc has far too much time on
his hands.
7
有時宣稱這些欄目的繁榮論證了當代占星學的健康狀況；照這樣的說法那大量的蕁麻就顯示了玫瑰園的美麗。或者說，儘管它們本身是沒有價值的，但它們扮演了使外界接受占星學的角色並因此鼓勵那些有著嚴肅興趣愛好的人去進一步的研究它。這還不如真實的說它們扮演了破壞的角色，使公眾習慣於異想天開卻無法成真的預言並使他們相信這就是占星學的價值。一般都認為這就是占星學的全部並因此反覆的被科學家批判，他們極快樂的廢除了科學方法的外衣，關注少量的太陽星座說明並因此推斷占星學毫無價值。我們引用有代表性的Paul
Couderc的例子，在巴黎天文台的天文學家，瞟了一眼2817名音樂家的出生日期並就此斷言沒有一種太陽星座可以比其他的星座更多的產生出音樂家。甚至就像那些非常膚淺的現代占星師那樣，更不必說那些沒有精通這個學科的占星師，可能（不經大腦）的宣布結論，這是難以做到的，因為沒有任何人會像Couderc先生那樣有大量的空閑時間（去看2817名音樂家的出生日期）。
7
7. P.
Couderc Astrologic Que Sais-je? pp. 86-89, Presses Universitaires de France,
Paris, 1961.
Sun-sign
columns are hugely popular. Even the less disreputable newspapers, who some ten
or twenty years ago would have been horrified at the suggestion that they might
publish such things, now proudly proclaim the prow of their own house
astrologer as a powerful weapon in the battle for readers. What, we may then
wonder, is the attraction? A favourable horoscope in one』s morning paper gives
a little fillip, a shot of emotional caffeine, to perk us up as we start the
day. We may know that it is nonsense and not consciously expect it to be fulfilled,
but the statement that today is a good day for love engages our hopes with the
promise that life need not always be like this, just as we may know that our
chances of winning the lottery are negligible, but in buying the ticket we purchase
the fleeting dream of change. Even if the horoscope advises caution, we are
left with the feeling that all will not be lost; our doughty Aries, Taurus,
Gemini, Cancer… virtues will enable us to battle through. It is as if we were soldiers
at the front, crouched in a fox-hole. The general passes briefly by, giving us
a smile and a cigarette. He leaves, and we are still in the foxhole; but our morale
is that much better for his visit.
太陽星座欄目非常流行。甚至少量聲名狼藉的報紙，那些十或二十年前就應該害怕他們可能會有出版這類東西的跡象，現在得意洋洋的宣稱他們家的占星師的力量足可以成為讀者（在世上）奮鬥的武器。我們可能會懷疑，吸引力是什麼？一個有利的占星術出現在我們早上閱讀的報紙上會帶來一點兒的刺激，如同打了一針興奮劑，使我們在一天的開始時振作起來。我們可能知道它是在胡說八道並沒有期待它會實現，然而報告說今天是有利於戀愛或適合從事我們期望生命不需要一直像這樣下去的諾言，正如我們可能知道我們贏得彩票的機會是微不足道的，但是在購買彩票時我們購買的是那轉瞬即逝的夢想。即使占星術建議小心，我們仍然不會丟棄所有的夢想；我們剛強的白羊座，金牛座，雙子座…的優點將能夠使我們度過難關。這就像我們是在前線的戰士，蹲伏在單人戰壕中。將軍短暫的通過，給了我們一個微笑和一支雪茄。他離開了，我們仍然留在戰壕中；但是我們的鬥志卻因為他這次的訪問變得更加旺盛。
For
most people, most of the time, the little shot of confidence that the sun-sign
column brings is sufficient. But there are hardened cases, who have become inured
to the effects of the newspaper column. They have switched papers to find a
better astrologer; they have bought magazines with detailed monthly forecasts;
but they have tried this kick so often that it no longer works: they must go in
search of stronger stuff. So they send away for a computer-generated reading of
their birth-chart; or in the most desperate cases they slink into the astrologer』s
lair in person, cross her palm with silver and sit open-mouthed as she reads
them like a book. But still, they invariably find, it does nothing beyond
giving a fleeting feeling that life is not as hopeless as it seemed.
絕大部分的人，在絕大部分時間裡，對太陽星座欄目帶來的東西沒有多少信心。但是這兒有一個鐵一般的事實，有人會變得習慣於受到報紙欄目的影響。他們翻閱報紙去尋找更好的占星師；他們購買有著詳細月運的雜誌；然而他們受到的衝擊力常常是持續不了多久：他們必須持續搜索更強的資料。因此他們通過電腦生成他們的出生盤；或者在大部分不顧一切的例子里他們親自潛入占星師的巢穴，令她（占星師）驚恐的划起十字並張大嘴巴就像看到一本書。但是，他們仍然不停的尋找，沒有任何事能超過那令他看到似乎生命沒有那麼絕望的這種轉瞬即逝的感覺。
With
the concentration of modern astrology on 『character delineation』 and its
abandoning of the tools necessary if it is to say anything at all specific, astrologers
can offer nothing other than the holding of a flattering mirror before the
client』s face. Whatever it is that is given by this willingness to focus
exclusively on the client for an hour, saying nothing disturbing, it has less
to do with astrology than with validating the client』s poor stressed ego with
sugared words. What is said may contain little in the way of truth, but long
practice has enabled it to hit just that satisfying mark.
現代占星師專心於『性格描述』並且如果要說一點特別的東西就必須放棄工具，占星師可以在顧客面前只僅僅提供保持奉承的樣子。不論如何這只用需要提供在一個小時內保持很關注顧客的樣子，不說寧人不安的話，除了給顧客那可憐緊張的自我加點甜蜜的語句外其他什麼都不用做。可能在這之中包含了少量的真相，因為在長期實踐中這類打擊可以使人感到滿意（譯者：認為對方說准了）的記號。
Proudly
the modern astrologer proclaims, 「I do not predict; I do not advise.」 But what
then, other than massaging egos, does he do? 「I consider the underlying
planetary patterns in the chart.」 If we were to turn on the TV and hear the weather-forecaster
saying 「I』m not going to attempt to tell you what the weather will be like
tomorrow; nor will I advise you on whether you need to carry an umbrella - but
I can tell you that summers in this country are usually hot and dry,」 we might
justly wonder why we bothered turning the dial. If we were to wonder what
effect the movements of planets in the sky now over sensitive points in our
birth-charts might have, the comment of a leading astrologer, 「Who are we to
know how they are going to manifest?」
8
might
strike us as a dereliction of duty (imagine our weather-forecaster asking, 「Who
am I to know how this cumulonimbus will manifest?」). But we would be missing
the point. Modern astrology』s job is not - under any circumstances - to say
anything that might conceivably be taken down and used in evidence; its sole
purpose is to pander to the ego. People nowadays do not consult astrologers
when they are feeling on top of the world; they seek their services when they
are confused and uncertain; what they seek is assurance, and this is exactly
what the modern astrologer provides. We hear from time to time of purveyors of
computer-generated chart readings who do not bother to change the details of
birth-date and time from client to client, but send each client exactly the
same reading. Most of those who receive these universal readings accept them as
their own, and not without reason, for they contain the three magic phrases:
現代占星師得意的宣布，「我並沒有作出預言；我並沒有給出建議。」然而接下來會怎麼樣呢，不同於自我按摩，他會怎麼做？「我考慮星盤中行星模型的基礎。」如果我們打開電視機並聽到天氣預報員說道，「我不打算試圖告訴你明天的天氣將會是什麼；也不會建議你明天是否應該帶傘-但我會告訴你這個國家的夏天通常是炎熱和乾燥的，」我們可以正確的驚訝於為什麼我們討厭轉動著盤（譯者：應該是討厭這種打太極的說法吧）。如果我們將要懷疑天空中行星的運動正在越過我們出生盤中的某個關鍵點會給我們帶來什麼影響，某個占星師的導師評論道，「我們怎麼會知道它們將會預示著什麼呢？」
8
可能以玩忽職守打擊我們（想像我們的天氣預報員問道，「我怎麼會知道這團積雨雲將會預示著什麼？」）。雖然我們可以丟開這點。現代占星師的工作不是-在任何情況下-說任何可能想得到被記下並作為證據的話；它的唯一目的是迎合自我。當現代人感覺自己站在世界的頂端的時候是不會請教占星師的；當他們困惑或者遲疑不決的時候才會尋求他們的服務；他們尋求的是支持，而這恰好是現代占星師所提供的。我們不時的聽到電腦繪製星盤的開發者解釋沒有人會麻煩的改變客戶端上出生日期和時間的細節，只會發送每個客戶幾乎一樣的解釋。大部分收到這些普遍性解釋的人接受了它們並認為符合他們自己，並不覺得不合理，裡面包含三條緊箍咒：
You are important
你很重要
People do not
fully understand you
人們沒有完全理解你
Your vices are
quite endearing, really.
實際上，你的缺點是非常可愛的。
8
Quotations in this paragraph are verbal comments at meetings of the Association
of Professional Astrologers, London, 1999
Into
three lines we have the distilled the modern astrological reading, guaranteed
to satisfy every client. We cannot reasonably imagine that such fluff would have
enticed a long series of great minds to devote their utmost efforts to the study
of the science that produced it.
通過這三條我們可以得到現代占星學的解讀方式，保證能滿足每一位顧客。我們難以合理地想像這類毫無價值的東西將會誘使一堆渴望學習的人花費吃奶的力氣去學習它（現代占星學）創造的技術。
In sum:
the efforts of various well-meaning but gravely misguided individuals have remade
astrology in a form that attempts to make sense to the modern mind; but they
have failed miserably because, bereft of the philosophical base from which they
have torn it, astrology can make sense to no one. Astrology is no longer intelligible,
not because it has been disproved in any final sense, but because the philosophical
ground has shifted. Modern society no longer understands the cosmos in a way
within which astrology makes sense. By the criteria of the modern world – and,
it must be stressed, by these criteria alone – astrology is indeed nonsensical.
總而言之：各種善意的努力僅僅嚴肅地被誤導，個別重鑄的占星學的形式是試圖講通現代理念；但是它們遭到慘敗，因為，撕裂它（傳統占星學）而丟失哲學基礎，（這種現代）占星學對人沒有意義。占星學不再是可以被理解的，不是因為它可以證明任何最終的感覺是虛假的，而是因為哲學的領地發生了變化。現代社會不再理解宇宙在某種程度上對於占星學有何意義。以現代世界的標準來說-並且，它肯定是有壓力的，按照這些單獨的標準來說-占星學的確是無意義的。
That
astrology and the modern world-view are incompatible is commonly taken as
disproof of astrology; yet it can equally well, and rather more plausibly, be
seen as disproof of the modern world-view. They cannot both be correct; one or
other is wrong. We see the arguments only from within the camp of the modern world,
through the tinted glass that the modern world provides; yet the victors write
not only the history, but also the philosophy. Only if we accept that our contemporary
society is superior to all the normal societies that have gone before, societies
centred on the simple truth of revealed faith, can we accept that this
society』s view is correct and that the philosophy behind astrology is therefore
wrong. The tangible evidence for this claim is not persuasive.
占星學與現代世界觀是相互不容的觀點通常被看作是反駁占星學的證據；然而它可以同樣很好，並且更加合理，被看作是反駁現代世界觀的證據。它們不可能都是對的；一個或另外一個是錯的。我們所看到僅僅來自於現代世界所暴露出的數據，通過現代世界提供的有色眼鏡；然而勝利者書寫的不僅是歷史，還有哲理。只有我們接受我們的當代社會是優於所有之前一般社會的，社會集中在顯現信仰的簡單真相之上，我們才可以接受這個社會的觀念是正確的並且占星學背後的哲理並因此是錯誤的。基於這點（我們所看到）的實物證據是沒有說服力的。
To
understand the traditional astrology it is necessary to realise that it is not –
as is usually presented today - a retrospective branch of astrology, which
implies that there is a valid relationship between it and modern astrology.
Traditional astrology is not a branch of astrology which happens to rely on
ancient authorities: it is the tradition of astrology itself. As a traditional
science, that is, a science in the true sense of the word as opposed to the
sciences of today which are what could with exact accuracy be described as
『pseudo-sciences』, the object of astrology is the greater understanding of the
Divine, of the Creation and of Man』s place therein. The words of al-Ghazali on
anatomy are just as true of the celestial science: 「The science of the
structure of the body is called anatomy: it is a great science, but most men
are heedless of it. If any study it, it is only for the purpose of acquiring
skill in medicine, and not for the sake of becoming acquainted with the
perfection of the power of God.」
9
要了解傳統占星學必須意識到它不是-就像今天通常提到的-一個可以追溯分支的占星學，這意味著它與現代占星學之間存在著有效的聯繫。傳統占星學不是一支碰巧依靠於古老權威的占星學：它本身就是占星學的傳統。正如傳統的科學，也就是說，自真實字面意思的詞語而言的科學如同反對今天那些被極為精確的描述為『偽科學』，占星學的目標是更大程度的了解預測，創世之謎和人類在其中的位置。al-Ghazali認為解剖學恰好就像上天才有的科學：「身體結構的科學被稱之為解剖學：它是一個偉大的科學，但是大部分人並不注意它。如果有人學習它，只是為了醫學的目的才去學習它，並不是為了去了解完美的上帝之力。」
9
9
Al-Ghazali, Alchemy of Happiness, p.38. Albany, N.Y, 1873. Quoted in Seyyed
Hossein Nasr, An Introduction to Islamic Comological Doctrines, pp. 97-98, rev.
ed., Thames Hudson, London, 1978
There
are valid and invalid objections to astrology. A large section of the critical
literature - mainly past rather than present - does not deny its workings, but
points the pitfalls of man』s involvement with it. Some of this criticism argues
that it is impious for man to pry into the workings of the cosmos, peering into
forbidden realms of knowledge. Other works make plain the foolishness of
worshipping or attributing independent powers to the individual stars, a
confusion that is one manifestation of man』s unfortunate habit of mistaking
agent for cause: we see the messenger arrive with a letter and praise the
messenger if it bears good news. Neither of these arguments reflect on astrology
itself, only on man』s attitude towards it. Any form of knowledge is a test: how
is it to be treated? The Qur』an speaks of the challenge of knowledge:『We are only a
temptation, therefore disbelieve not (in the
guidance of Allah).』
10
Astrology, no less than knowledge of nuclear
fission, can be misused. If it perverts man』s faith, or causes him to set that
faith aside, it is pernicious; if it leads him to walk on the straight path, it
is a blessing. If either astrology itself or any of its elements come between
man and God, it is being misused, for implicit in its teachings is the truth
that all power is with God, and all things are subject to His will. It is here
that we see most clearly exposed the crux of the problem: why astrology is not
accepted in the modern world, and why the form in which it survives in that
world is but a mockery of its true form. In a determinedly secular world, there
is no room for a true scheme of knowledge, for the existence of such a scheme
exposes ruthlessly the paucity of the premises on which this secular knowledge
is founded.
有效與無效反對著占星學。有著大量只通過某一部分進行批評的文學作品-主要是過去而不是現在-沒有否認它的工作方式，而是指出它使人們的錢財陷入到它裡面去。某些批評指出它使某些人們窺視宇宙的法則而不去信仰上帝，窺視被禁止的知識。其他作品清晰的指出愚蠢的崇拜或歸因於不受約束的個別星體力量，混淆了人們因為遇到不幸而習慣於尋找借口的表現：我們看到了一個攜帶信件的信使並讚揚該信使，那是如果他帶來的是好消息。這些東西沒有一個仔細考慮過占星學本身，僅僅是基於人們的態度和看法。任何知識的形式是可以被測試的：它是如何被處理的？古蘭經談及知識的挑戰：『我們只有邪念，因此不要（對真主的引導）有懷疑。』
10
占星學，就像核裂變那樣的知識，可能會被濫用。如果它是人的信仰墮落，或使人們將信仰扔在一旁，它是有害的；如果它是人們走上正路，它是有益的。如果占星學本身或它的任何一種原理擋在了人們與上帝之間，它將會被濫用，它教義裡面暗藏著真相，所有的力量來自於上帝，並且所有的事物受到上帝意願的支配。這裡我們可以清晰的看到揭示所有問題的關鍵：為何占星學沒有被現代世界所接受，為何它在世界上所存在的形式是被嘲笑的真實形式。在一個非常決然的俗世，沒有地方容納真實知識的體制，這類體制的存在暴露出殘忍建立在缺乏世俗知識被發現的前提上。
The
efforts to remake astrology in the terms of Twentieth-Century western culture
have inevitably distorted it out of all recognition. First it was remade in the
form of Theosophy, then in that of Jungian psychoanalysis, then in that of West
Coast New Ageism. Each of these new languages gained it an audience;
but although the audience could understand the concepts in which astrology was
now framed, what they were hearing bore little resemblance to its true nature.
It is the hubris of modern man that 「if I dont understand it, it will have to
change.」 The stars have been around for a lot longer than we have: if we wish to
understand them, it is we who must change; we cannot change them to fit our
preconceived illusions of how things should be.
在二十一世紀西方文化的條款上努力重建的占星學不可避免的添加了不必要的東西而變得面目全非。首先它是以通神學的基礎重建，然後添加了榮格心理分析，然後添加了西海岸新的歧視。這些每添加一種新的語言使它獲得了一部分的聽眾；然而儘管聽眾可以理解占星學在現代所建立的概念，但卻沒有聽到任何關於它的真實屬性。這是由狂妄自大的現代人所說的「如果我不理解它，它就需要改變。」星體早在我們發現它們之前就運行了很久：如果我們希望理解它們，那我們應該去改變；我們不能將它們改變成為我們理想中它們應該成為的樣子。
10
Pickthall translation.
Nor can
we subject astrology to any meaningful test by the criteria of modern science.
These criteria are essentially technological: the endless quest for the better
mousetrap, as man seeks to dominate the universe. The criteria of astrology are
sapiential. We can no more judge the one by the other than we can judge the
ability of a basketball player by the number of home runs he has scored.
Lamentably, astrologers too have been sucked into the devouring mist that
promises validation of astrology by scientific means. Their first action is invariably
to abandon all knowledge of astrology. It is not only the scientists who
conduct 『experiments』 based around the existence or otherwise of a correlation
between sun-sign and profession, an existence which no astrologer competent in
the techniques of the tradition would expect to find. Astrology concerns itself
with qualities, not quantities; its results are not measurable by strictly quantitative
methods such as statistical analysis. 「How much do you love me?」 「Forty-two centimetres.」
The answer clearly has nothing to do with the question - yet this is exactly
the answer which those modern astrologers who claim to prove anything by
statistics are providing.
我們也沒有認為通過現代科學標準的測試可以得到占星學有任何的重要意義。這些標準是基本的技巧：通過無止境的探索來推動發展，就像人們渴望統治宇宙。占星學的標準是睿智的。我們可以不再通過上籃得分的次數來判斷籃球運動員的能力。不幸地，占星師太容易被引誘到毀滅他的迷霧中，允許用科學方法來判斷占星學。他們首先的行動總是捨棄所有占星學的知識。它不僅僅是科學家進行基於圍繞著太陽星座和專業占星之間存在或與其相反的『實驗』，沒有占星師可以通過使用傳統技巧預測尋找到一個實物。占星學關注它自己的品質，而不是數量；它的結果不是非要嚴格的遵循諸如統計分析這類方法。「你有多愛我？」「42厘米。」回答很清晰但卻與問題無關-但這恰好回答了那些要求通過統計分析提供答案的現代占星師。
Thus
the essence of the problem - the cause of the famished condition in which true
astrology lingers into the modern world - is that there can be no such thing as
humanistic astrology. Astrology is a sacred science - take away the sacred and
we have nothing. Many of the modern schools proudly proclaim themselves as
purveyors of 『humanistic astrology』; the
others have their humanism dressed up in a mockery of faith, but are
nonetheless founded in ideas that are fundamentally anti-spiritual. The
consequences of this cannot be other than what we have: narcissism through
stellar oracle. Modern astrology, in whatever form it masquerades, even the
so-called 『esoteric』 astrology, is a poor creature bereft of all inner meaning.
Its primary use is to provide validation for the bewildered of the world,
stroking fragile egos to convince them all is well. The scorn it attracts from
the sceptics is fully deserved, albeit given for the wrong reasons. If
traditional astrology is a cathedral, where man comes closer to his Maker, its
modern offshoot is nothing but a bordello, promising everyone the particular
comfort they feel they require, yet giving not one of them what he really
needs. The following chapters introduce the possibilities offered by the real
astrology that flourished so long and so richly before the advent of what is known
as the Enlightenment.
因此問題的關鍵-貧乏的原因是真實的占星學還留存於現代世界-在於沒有所謂的人道主義佔星學。占星學是神聖的科學-離開了神聖我們將一無所有。許多現代的學校自負地宣稱自己是『人道主義佔星學』的提供者；其他的將他們的人道主義外衣披上那可笑的信念上，然而儘管如此還是建立了從根本上反對靈性的概念。這個結果不同於我們所知道的：通過星體的預言而自我陶醉。現代占星學，不管它偽裝成什麼樣子，甚至所謂的『秘傳』占星學，是一個失去所有內涵的物種。它的主要作用是提供確認世界的困惑，打擊脆弱的自我並說服他們一切平安。懷疑論者嘲笑它是罪有應得，即使是因為錯誤的原因。如果傳統占星學是一個大教堂，人們接近造物主的地方，它的現代分支只不過是個妓院，許諾每個人得到他們想要的特殊安慰，然而並沒有給他們真正所需要的。
首先，占星起源古典占星，基礎知識肯定是古典占星更豐富，從學科的知識點來說，有幾點差異：
1、古典占星沒有三王星2、古典占星更像一個樹榦，建立起了主幹，很多基礎知識點比現代占星更豐富，如守護系統、推韻系統、側重星體的狀態、吉凶、能量強弱等。3、現代占星主要指的心理占星，加入心理學的內容加以運用。占星從來沒有所謂宿命論或者自由意志論，這並非是古典占星與現代占星的差異。所謂的宿命論和自由意志，都是人類自身的說法，並非學科帶來的。只是某種程度來說，古典占星因為理論知識更豐富，在運用到論斷上更準確，而心理占星根據時代發展適時加入心理學內容，但不管是古典占星還是心理占星，兩者都是很好的互補。
－－－－－－－－－－－以下是我之前寫的關於占星學的思考，供你參考－－－－－－－－－
對於占星的各種思緒，總是能階段性地複發。每當我接觸一門新學科時，就會聯想到哲學層面的問題，從而與占星的法則和技巧相互結合，於是萌生更多的困擾。以此文字記錄我階段性的思考。
從與占星結緣以來，我的世界一下子打開了。毫不誇張地說，我對它有著一種崇高的信仰一般地感情，因它是我與這個世界連接的紐帶。我復又拾起了曾經嚮往的心理學，接觸了影響我的身心靈知識和佛法知識。從最先接觸的心理占星，到進化占星再到古典占星，我的意識經驗著各種挑戰和刺激，衝突和矛盾。不可否認的是，占星帶領我走進這個世界，我開始思考個人與宇宙整體的關係，思考二元對立，思考世俗與神秘，形而上、物質和虛無。這些都幫助我自己去理解生命與這個物質世界存在的意義與連接。我想，之所以對占星如此著迷，乃是其提供了我們探究宇宙實相的角度。每當想到，我與這個宇宙的存在是一體之時，內心都有一種無法言說的感動。
--------------------------是的，我想，我如今正在發展的，是獨一無二的嶄新形式的占星學 。--------
從占星的定義來說，占星是通過研究星體的運行規律和特質來研究探索天、地、人三者的關係。而這三者，實際上是一種共變的關係，並非是因果關係。天上如是，地上亦然。所有的一切，包括宇宙的行星運行，其實都受共同的規律影響，人類只是通過行星發現了這個規律作用的某些結果。譬如風水、紫微斗數等各種中國命理方法，實際都殊途同歸。而並非是，行星直接導致了人類如何變化。這有本質的差異。
接觸心理學後我發現，從占星的角度來說，心理學實際對占星這個學科的幫助實在有限。如果說，占星學結合心理學的知識，幫助他人療愈，那麼難道不是心理諮詢來的更直接與有效嗎？心理諮詢師學占星，可以很有效又迅速找到問題所在，甚至是更深層次的議題。然而，心理諮詢技巧和治療方法，卻是很實用的。那麼，反過來，其實有點本末倒置。
現代發展不過一百來年的心理占星，在某種程度來說，一旦應用不恰單，也容易有因果關係的觀感。教科書包括占星師會經常如此描述：星盤中的xxx星象象徵，所以你是如何如何。這種表述方式，實際就容易造成一種因果關係的誤會。
占星法則中說到內外一致，心境不分離，人與物是共變關係，而非因果關係。人類的意識，是動態的，可變的，需要被體驗的。然而，心理占星服從外在規律。心理占星假設環境影響心理，將環境和心理分開，有一種人類受制於環境需要改變心態的嫌疑。環境與心理割裂開來，無法避免的心理受制於環境，是固態的、不可變的、必須被評價的、文字層面的。而占星學的基礎原則之一恰是內外一致。
我可以說，心理占星藉助心理學的理論知識，讓占星變成了探索自我的好工具，成了治療心理疾病的好夥伴。但另一個角度而言，占星幫助了心理學，而並非心理學對占星學科本身起到某方面的助力。
然而，心理占星卻是古典占星很好的補充。
我們越是發現生命的奧秘，就越能夠整合不同領域的知識體系。結合心理學的占星，使人看待它的視角變寬，維度打開得更廣。同時，也補充了一直以來古典占星偏重事件預測的不足之處。
從早之前傳承千年之久的古典占星，一直給人印象恐怕更多的是預測與論斷。也正因為如此，常被新世紀走靈性路線的現代占星師們所詬病。從消極面來說，預測的結果一旦準確 ，就難免給他人因果關係的宿命論印象。要說古典占星導致了案主們宿命論，實際也並非如此。冰凍三尺非一日之寒。中國的文化背景太過特殊，歷來有幾千年的命理傳統，也由於歷史發展後的宗教影響、環境的變化都容易讓人們產生宿命論的心態，古占只是直接喚起了那些內心有此觀點的人的內在認同。
古典占星偏於事件發生的精準性，讓學習者容易沉浸在技法中，缺失對靈性角度的理解和感悟。缺失對宇宙真相統一性的認知和啟發。認為那是真相，但這也只是片面的真相。
那麼，比起古典占星，結合心理學的占星，積極性的意義在哪兒呢？
不可否認的是，比起古典占星，心理占星相對其來說，更重視人類意識的某個階層的探索。而且，也因此，給人類帶來了更多實效性得幫助。今天的人們，太注重物質世界的需求，卻容易忽視了內心和靈魂的渴望。科技的發展帶來的是，人類太注重與某一點，而並非帶著統一性整體性看待這個世界。結合心理學的占星，可以讓我們更明白，我們一直以來的身心分離的問題。而實際上， 一個人的星盤能看到的信息量，實在太大。占星能做到的，正是給人類提供整體性看待生命的角度，看出身體、心理和靈性的三個不同維度的整體性。
但其實，這裡卻有個顯而易見的局限性：占星無法準確預測事件以及事件帶來的影響程度。因為，人類本身的意識，即是個變數。
古典占星容易導致對靈性角度思考生命的缺失，心理占星雖然很好地很開創性結合運用了心理學知識，但其發展的技巧卻又是矛盾的。心理學，本身這個辭彙，就已表明心與生理的關聯。而其實Psyche這個希臘字，最初的含義就是靈魂的意思。倘若說，心理學是更深入理解心靈，讓人類活的更加健康與和諧，那麼其實就該意識到目前所遵守的唯物觀。
結合了佛法哲學觀的進化占星從靈性角度來解讀占星，與靈性連接，能夠很好地啟發人類重新回歸內在，拾起對生命根源的理解。比起前兩者，進化占星更注重意識變數，從彈性角度去解讀占星。
可以說，古典占星、心理占星和進化占星，這三者分別從不同層面去解讀規律，對彼此都是很好的補充，都代表一定的真實性，卻又是不完全。結合三者，看到的，即是一個整體。任何一個部分的孤立，都存在著缺乏整體性的考慮。
我個人並非宿命論者，我相信意識的改變，能改變一切。意識變化這個詞，我暫且用自由意志來代替。
自由意志，free will，維基百科說，自由意志是人們依照其擁有的條件去決定是否做一件事情的能力。那麼，其實這個詞的含義，是人類根據自己的理性來掌控自己的決定與行為。
從以上解釋而言，人類做決定時，實際上依然受到了某種客觀條件客觀程度的制約。就像通常我們常提到的修行，就是打破自身很多業已形成的行為模式、思考模式。若沒有制約何來打破呢，又何來所謂的要讓意志來自由？
從占星來說，命盤中可以看出此人與生俱來的所有條件與束縛，此人的業，行為模式思考模式等。但，人類的行為模式思考模式，說模式當然是可以打破的，就像風一樣沒有固定的形態，都是動態的。而占星研究的宇宙法則，實際就是促成物質各種模式背後的勢力。
人類的行為等都受到了後天環境的影響，受到周圍的人周圍的事所影響。理解占星的這種整體觀，合一性，認識到意識是個變數。你可以為你自己做決定，你可以決定你吃什麼，你看什麼書，你跟什麼人交朋友，但你無法知道，你做了一個決定後結果會如何不是么？你要去到終點，有兩條路你可以選擇，你完全可以選擇任意一條，但不管如何，你終究會走到終點。為什麼沒人邀請我(?Д?)?
好不傲嬌了……從三點上來區分不同，分別是時間，星盤，論斷方法。一，時間
從哥白尼，伽利略，牛頓這些大人物發現日心說和天體力學以後讓攻擊占星學的人有了說辭，占星學就進入了一個沉寂期。後來18~19世紀地外系行星被發現……更是雪上加霜。直到Blavatsky在1875年建立了Theosophy，強調輪迴，重生啥的，19世紀出現了一個Theosophy叫Lon，他本身是搞推銷的，有一次看醫生，醫生會佔星術然後激發了他的興趣，他就學占星去了。結果還搞的不錯成績斐然，有自己的刊物，追隨者，還有金牌課程blabla的。
好景不長，1914年他被起訴，因為算命違反當時的法律。那怎麼整啊？還好他的律師很雞汁，讓他說自己搞的是心理諮詢，躲過一劫。 這個事件卻促使他原本強調事件預測，而轉性個性解釋。後英國占星界紛紛效仿，讓占星學躲過了無數口水……所以在Lon這個事件之後才有的現代占星，之前都可以算古典占星。
二，星盤。
古典占星是要算賦分的，而心理占星很少算賦分。古典占星家很少看三王星，傳統古典占星家用的星盤裡也不會出現三王星。古典占星和現代占星 星體相位容許度不同，古典占星是兩個不同星體有不同數值，現代占星是無論兩個啥星都一個容許度。（容我槽一句，星光真的很重要）古典占星重宮而非座或星。古典占星注重行星稟賦，因此也重視接納互容。想起再補充
三，論斷方法
一般現代占星家都是，啥星落啥座就是啥啥啥古典占星家要看X宮飛X宮X座，得吉/逢凶？有和其它星體產生關係？互容到哪去了？有沒有產生映點？東出還是西入？現代占星論星，古典占星論宮。
現代占星主張心理上的道路，古典占星這點其實和現代占星是比肩的。
古典占星注重預測事件啊，注重格局啊……沒有了，想到再補充。
古代占星術主要忽悠古代人，信的人多。現代占星術只忽悠現代人，信的人少。這是二者最主要的區別。
愚蠢都是相似的；「聰明」則各有各的「聰明」。
除了無三王星外，古典占星強調很多角度的精確性，並且強調宮主星的應用與相互交錯，而且命運的成分居多，論斷比較的極端。
現代占星里，由於天文學的發展，引入了非常多的行星。其二，心理學的發展與結合，發展出了更多的性格分析，所以命運註定的感覺被弱化，更多的告訴你怎麼通過軟化自身性格，從而避免一些事情的發生。古典占星相對於現代占星是有著一套世俗價值觀的，換句話說就是有著明顯的吉凶之分了，在預測時也偏向於鐵口直斷；而現代占星相對而言則是有些心理諮詢的味道，沒有所謂的吉凶之分，且在New Age運動的大潮下，一些現代占星師會過度強調靈性成長或是其重要性。總而言之，古典占星和現代占星的側重點是不同的。現代占星又有演化占星，心理占星等的分支，更傾向於提出建議教人改變。（所以現代占星師說話可能更中聽。）
古典占星走的是鐵口直斷的路子，而現代占星會更加側重人類心理方面的能動性
樓上有太多好答案了，我來歪個樓，不從年代也不從心理學或者文化方面來分析，僅從初學者從哪一個入手更好的話，還是強力推薦你學習古占。我是從占卦開始學習占星的，從占卜盤開始學習的好處是，學習時間碎片化，知識應用多，對每個星座行星所代表的含義有更具體和深層的認識。其次就是希望你詳細記錄自己的生活起居中的特別事件，然後跟當天的星盤比對，也會讓你領悟很多行星運行角度的微妙區別。最後就是累積經驗多看盤並記錄反饋。無他唯手熟爾。
作為一個職業占星師來說
古典占星其實可以看作是基礎
因為當時條件有限，人觀測不到三王星，所以沒有考慮三王星的影響。現代占星是古典占星的演變和進化。相比前者多了三王星。並且完善了宮位制和行星守護法則。
所以原則上來說，隨著時代的發展，雖然我們還會強調古典占星的知識。
但是在運用和方式方法上，現代占星將逐漸佔據主導地位。兩者的差距只在於時間的進步....但是要看你應用的點在那些地方過於去分開現代與古典其實更多流於炒作的角度更重要的是兩者都要了解針對客戶的需求施以幫助這才是占星覺得存在意義!!
接觸過這兩個部分，也問過大V自己學古占還是現佔比較好，回復是：占星需要的是努力，不論天賦。因為不做到極致並不需要拼到天賦這一部分。就自己看書學習下來的感覺，古典占星沒有三王星而且實在太！繞！了！廟落旺陷只能說是最基本的，之後有三分面界一些來區分尊貴與否，以及之後的接納互容…貌似沒有在現代占星中遇到這些…古典占星比較像很嚴肅的條條框框，在哪一個界限內就只能怎麼樣，哪怕兩顆星星之間就差2度，不在一個星座也不能算是合相。古典占星只能給你一個結果，無法告訴你過程是怎樣的。現代占星可以給你之間會發生什麼。以及前面幾位答主說過的，古占信命定人，現占信人定命。占星入門推薦：我所認為的占星三部曲：《當代占星研究》（這本名字不太記得，回去看一下再更正，抱歉），《順逆皆宜的人生》《人生的十二個面向》。以及，古典占星入門從卜卦入手。最後！！！注意！！！不要相信百度！！！豆瓣！！！學好英語多看英文文獻多抓願意和你說自身感受的小白鼠，就是這樣！！！！哦對…先打好基礎，落宮落座以及每個相位的意義什麼的，這是通用的～
古典占星就是古時候或很古（早過中國歷史）的占星術，什麼希臘占星啊印度占星啊（很久不研究都忘了），那時因為好像有很強的階級劃分，所以可以很準確的看出一個人的命格高低，是皇室還是貴族啊是平民還是奴隸啊之類的，還能看壽命。準確度不要太高～（當然要你看的好）
這在現代占星被打破了。現代醫療技術。現代也不會去強調貴賤之分，只會強調如何改變命運。所以現代占星更容易與心理學掛鉤，（心理學就是要打破宿命掌握自己不是嗎）從而，4,8,12宮（心理宮）的意義變得舉足輕重。4宮家庭、心靈、支柱、父親或母親，8宮生死、權利、性、偏財，12宮潛意識，社會，福利機構，醫療等。不過市面上的現代占星都太low了，全是什麼啊雙魚座很感性啊金星合火星很性感啊連2.19是雙魚座還是水瓶座都各說不同，更不要說太陽落歧度的意義了。（2.19如果出生在太陽達雙魚座前，也就是說太陽落水瓶29度多，也就是太陽落歧度）
簡單當然是現代占星簡單的多！古典占星要靠悟性的。但是，即便是從個人心理學的研究角度，古典占星的準確度和意義也是現代占星無法替代的。
可是，占星本身不是生活，工具或者圖譜，不能顛倒生活。我已經不涉足這片假想的天空了。現代人很多打著占星的旗號其實啥都不懂瞎逼逼的太多，真正占星的又受眾很小