Sejarah astrologi: Perbedaan antara revisi
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=== India ===
In India, astrology, or jyotish, is a “vedanga”, one of the “sciences” necessary for
understanding the vedas the sacred texts. A vibrant tradition of astrology has
survived in India in an unbroken tradition since Greek horoscopic astrology was
imported and combined with Hinduism in the first century CE. It remains an active
part of Indian life and has both a presence in the temples and in mundane life. It is
used at the highest levels of politics: the date and time for Burmese independence in
1948 and the proclamation of the Republic of Sri Lanka in 1971 were chosen on
astrological grounds. The most widespread use of astrology is in marriage – to
confirm the prospective marriage partner and to arrange the date of the wedding.
Indian astrology’s interpretative functions are just one phase in a process in which,
as human beings are creations of the cosmos, but not separate to it, they are active
participants in it. There is therefore a second stage to the astrological process, which
is to engage with whatever information the astrologer has imparted. The omens of
future difficulties dispatched by astrological configurations can be dealt with by
apotropaic rituals designed to avert a future problem or by prayer, meditation,
ritual, pujas (purifications), and talismans. The Shwedagon pagoda in Rangoon
provides an example in a Buddhist context. Around the base of the central 321-fthigh gilded stupa are located eight shrines to the planetary rulers of the days of the
week the Sun (Sunday), the Moon (Monday), Mars (Tuesday), Mercury (Wednesday before noon), Rahu (the Moon’s north node, Wednesday afternoon), Jupiter
(Thursday), Venus (Friday), and Saturn (Saturday). Dispatched by their astrologers,
local people engage quietly with one of the planetary shrines, meditating in front of
it, contemplating its beauty, making offerings of flowers, and pouring water or milk
over it and lighting incense to carry prayers to heaven The principle is quite simple:
if one is suffering from an excess of Mars – a fever perhaps or violent threats or
spiritual agitation – one may counter this by performing the appropriate ritual at
the Venus shrine, whose nature is calm and peaceful. On another occasion, perhaps,
the solution might be to attend to the Mars shrine precisely in order to persuade the
Martian principle in the cosmos to call off its threats. There are nine planets in
Indian astrology: the seven traditional planets and the Moon’s north and south
nodes (Rahu and Ketu). The organized planetary rituals are therefore known as
nava (nine) graha (planet) rituals.
Kemper (1980) described a navagraha ritual in Sri Lanka. The ritual begins with
a prepubescent girl preparing a string of nine-strands, one for each planet, which
then protects the client against malign planetary influence or signification. The
priest then uses the string to conduct the ceremony while Buddhist monks chant
protective verses, which reinforce the auspicious power of the girl and the planets as
embodied in the string.
Indian astrology is unique among the highly codified “cosmic” forms in that it
survives in a very similar form to that practiced in the second century, unlike China
where communism disrupted traditional learning and Europe, where “high” and
“middling” astrology almost disappeared in the seventeenth and eighteenth centuries. The academic study of its claims and practices therefore offers insights into
wider Indian culture, as well as to studies of Indian archaeoastronomy.
=== Tiongkok ===
=== Mesoamerica ===
=== Oseania ===
Traditional Polynesian astronomers tended to be divided into two groups: the sky
watchers, whose task was to watch for omens, keep the calendar, and arrange rituals
and festivals, and the wayfinders, who presided over the knowledge necessary for
navigation. The examination of celestial omens conforms to a broad definition of
astrology. In New Zealand, the Maori developed a class of experts, tohunga
kokorangi, who were versed in the entire range of celestial lore, including the
measurement of celestial positions and evaluation of their significance; Best (1955)
referred to these practices as “natural astrology”. An example of Maori practice
includes the following: a lunar occultation – when the Moon passes directly in front
of a certain star – is a potentially difficult military omen. If the star reappears when
the Moon has passed, it was said, a fort will be captured. One informant reported
that “the star knows all about the coming trouble. . . Just before the battle of Orakau
we saw this sign..As we were a war party of course our warriors made much of this
omen” (Best 1955, p. 68). The tohunga kokorangi would watch the sky for omens,
communing with celestial deities and purging his soul. If the tohunga kokorangi
saw a dangerous sign, such as a comet, he would recite ritual formulae in order to
defuse the threat and protect his people.
He may even have been actively engaging with the sky, acting as a cocreator, for
there was a belief that certain men, with sufficient power, could cause a solar halo to
appear at will.
== Astrologi modern ==
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