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March 23, 1895-1995
(born 00.32.40 GMT, Paris, France)

editor: Tees Reitsma

-part 3 (of 3) -


Contributions in part 3:

7. Alexander Ruperti: "Dane Rudhyar, March 23 1895 - September 13 1985 - A Seed-Man for the New Era."

8. Patani Usuni: "What was Dane Rudhyar alive for?"

Epilogue, by Tees Reitsma.

"Odes to Joy" by Dane Rudhyar



March 23 1895 - September 13 1985


Dane Rudhyar, Musician, Artist, Philosopher, Poet, Astrologer, my friend and teacher since 1936, finished his life-task on September 13, 1985, leaving us with a great number of seeds which hopefully will germinate in the years to come.

Relatively few astrologers seem to realize the importance of his contribution to human understanding in this period of transition to a potential new world of values, capable of transforming radically our life on this earth. For many, Rudhyar was simply a philosophically and psychologically oriented astrologer, difficult to understand, but who gave them several new techniques to use while maintaining their classical approach to astrology, life and the universe.

Rudhyar's message to us is that as we are people living through an important transitional phase in the development of humanity, we should all try to think, feel and act in terms of a common new future which we must create together.

There is need for a new mind, a new way of thinking. There is need for the rise of new feelings, detached from the exclusivistic values of our particular cultures and geared to the needs and aims of humanity as a whole - understood as a spiritual being within which we all have particular functions to perform. There is need to act with a sense of purpose, not a purpose dictated by ego-desire, but the end purpose of our life as members of a global humanity.

This end purpose is what Rudhyar calls: "participation in the Pleroma".

According to Rudhyar, the basic function of humanity in the entire evolution of our planet is: to be the process of transition between a state of existence rooted in the biosphere and a superhuman state where conscious unanimity prevails. Man evolves, therefore, from a tribal state of unconscious unanimity, through the experience of individual and cultural differences, to a new unanimous state in which the many "I"'s act and will as "We".

We have reached the stage of emphasis on our individual differences which reflects in our emphasis on national differences. It is therefore important to concentrate our attention on the next reality: that of having to work towards the uniting (not the dissolution) of our individual and cultural particularities within a new frame of reference - the realization that the Earth is a whole, a Being, within which we all have our particular roles to play.

The discovery of three new planets during the last three centuries - and the probable discovery of a fourth, which Rudhyar has named tentatively: Proserpine, during the next century - is a sign and symbol of the vast importance of the present transition through which we are passing. There has been nothing like it in the past, therefore past values are inadequate to explain its meaning.

Rudhyar used astrology as a vehicle to reach the greatest number of people, just as Blavatsky used spiritualism to do the same thing. His message is not astrological in itself. But astrology, as he presents it, can be a means to help people orient themselves during the transition and undertake the necessary process of transformation of personal living into true transpersonal living. But the important thing, for him, was to induce people to change the quality of their living in terms of the present need of humanity as a whole for new values and a new purpose. This new purpose, new in terms of time only, is based on the realization that Man not only can become more than he is, but that it is his function to do so.

Due to the pejorative meaning usually given to "human nature", few of us know really what it is to be truly "human". To be human is to realize that one's dharma is to become more-than-human. Any lesser purpose is sub-human leading up to the fulfilment of the true human state. The full realization of the human state as a Self with a capital S, leads to the further realization that this Self is not separate but, together with all other Selves, constitutes what Rudhyar calls: Man with a capital M. In other words, as the french writer St Exupery put it: "The individual is a path; Man alone counts who takes this path." This in a nutshell, is what is implied in the "transpersonal" state, which is in fashion today, though little understood by most people.

Rudhyar suggests that the basic realization a man or woman can have, is that birth gives to a human being the possibility to consider his or her whole life as a process of transformation; and then sooner or later, more or less consciously and deliberately, to live that personal life-span as such a process.

A process is a series of interrelated motions and changes which have one source and one purpose to be fulfilled. A man or woman can perform this basic process (which the human condition constitutes) consciously and deliberately. This is human destiny, Man's dharma.

Plants or animals cannot live in this way. Man can, because he is free not to do it. This is human freedom - relative though it be. The meaning given to "nature" and to "human nature" has evolved greatly during our 20th century. This is one of the reasons astrological interpretation and the use one makes of it, also must change in relation to classical procedures and understanding. This interpretation and use can be raised today from the level at which material events are met as unrelated, fated and mostly meaningless happenings, to that at which they are understood as phases of a process - all interrelated, each necessary and significant, however difficult the meeting with these events. Life is to be seen as a whole process through which what was potential at birth, can be actualized.

In hundreds of articles and many books, Rudhyar has tried to unite the findings of depth and height psychology with the basic astrological symbols. The result has been a whole series of new techniques - as well as a new interpretation of old ones - on which the practice of astrology could be built at the new level of interpretation, required by modern understanding. These new techniques were based on the knowledge of the structural unfoldment of processes - for example, the lunation cycle, the progressed lunation cycle (direct and converse), the interpretation of aspects as phases of a cycle.

The aim of astrological counseling became that of revealing meaning, rather than predicting events. The interpretation of the natal chart, instead of being a hopefully objective statement of character, became the revelation of what should be done in order really to be what one potentially is. All individual differences come from the use to which we put our human nature and the purpose of this use. The use and the purpose can be geared to biological rhythms, to sociocultural values, to individual aims and lastly to transpersonal necessities. The birthchart cannot tell us which. All depends on the level at which each of us is capable of functioning - and it is possible to function at all four levels in a given lifetime.

This means that there are no longer set, static meanings to be given to planets and signs. All astrological factors can be interpreted at the four levels mentioned and can be positive or negative according to the use we make of them. They are not positive or negative in themselves in any absolute sense. Nothing is set once and for all at birth. Birth is the beginning of a dynamic process which should be lived consciously and purposefully. Astrologically this means looking at the birthchart, its progressions and transits as a means to act always at the proper time and in the proper way in order to make potentiality a reality. And this potentiality is not simply that of becoming a "better" or more powerful person in sociocultural terms. It is the development of personhood as a means to the end, which is a superhuman condition.

The need to feel secure by seeing order in existence is man's basic need.

Throughout history and at different levels, astrology has tried to answer this need. For many centuries astrology's perception of celestial order has been the basis of all culture, religion and science. But there is not one Astrology with a capital A. In each epoch, the astrology of the time was a reflection of the kind of order each culture saw in celestial motions, of the kind of relationship the culture formulated between heaven and earth.

Today, in view of the new kind of order seen by astro-physics, the interpenetration of all force-fields within the universe seen as wholes within wholes, we can say that our security can come from the realization that whatever has ordered and organized the solar system (the greater whole for the earth) and the motions of the planets, also orders the processes of existence on earth. There is no longer any need to rely on theories of planetary influences or energies to justify astrology. Our culture's perceptions of celestial order - the solar system - is for us a symbol of the greater whole in which we "live, move and have our being".

Signs of the zodiac, houses, planets, aspects, are all symbols derived from our culture's astronomical facts concerning celestial motions. They are means to understand how our earth and all that lives on it operates in relation to the greater whole (solar system), whose rhythms are synchronous with the cyclic processes discernible within human collectivities and the lives of individual persons. We are not influenced by the solar system. There is a greater whole of which the solar system is a part - the galaxy. Modern astronomy cannot as yet go any further in this holarchic view of the universe, but at every level the greater whole permits us to understand the basic principles and functional activities that operate everywhere according to parallel or corresponding rhythms. The rhythms discernible in the solar system with its planets are identical to the rhythms discernible in life on earth. We interpret this fact by saying that the planets "symbolize" this and that on earth and in human beings.

Each planet, our earth included, has a definite function to perform within the greater whole which is our solar system. Each human being has a function to perform within the greater whole which is humanity. Humanity has a function to perform within the destiny of our earth. Our job as human beings is to become conscious of these different functions and to act in accordance with them.

Astrology, therefore, can be a very practical form of "occultism" enabling each of us to live according to the real purpose of our existence on this planet. Rudhyar's astrology is geared to this purpose and to those of us who are willing and able, according to our place in human evolution, to transform our ego-desires into the will to live purposefully.

The birthchart is not a personal possession describing what we are and how we differ from other persons. It is a snapshot of the universe when we were born, as seen from the place we were born. It symbolizes therefore the need of the greater whole to which we are a potential answer. It tells us what we are born for. The progressions and transits will show when and in what conditions we should progressively actualize those qualities of being and doing necessary to fulfil the need we were born to answer.

When we have problems and go to an astrologer, the latter's task in Rudhyar's view is to evoke the meaning of the situation in relation to the potential life purpose. This meaning is revealed by the phases of the cyclic processes which began at birth through which we are passing. The phases of the different cycles highlighted in the progressions and transits tell us what should be done at a given time if we are willing to do it. What "should" be done will be different according to the level and the aims of the person.

There is never only one level and one interpretation to be given to the "should". The astrologer has to be wise enough to feel, intuit or reason out the level at which the person can act positively, without introducing his or her personal values into the judgement. As long as a person is only capable of living on an egocentric basis along socioculturally acceptable lines, the astrologer must evoke possibilities on that level of living. That is what the classical astrologer does, because he lives on that level. But even then he should not present his interpretation of the situation in a way that makes the client feel that he has no alternative, that the stars make things happen the way they do. He should always present his suggestions on a man-to-man basis which leaves the client psychologically free to accept or reject them.

In 1980, Rudhyar introduced a transpersonal way of interpreting birthchart, progressions and transits. This new approach in a way parallels transpersonal psychology, but goes much farther in its implications. We have already spoken of transpersonal as being a step beyond the prevalent individualism, as a level of being when the individual becomes conscious of the function he has within the greater whole. To be transpersonal, therefore, is to let the purpose of the greater whole manifest through one. This entails a process of transformation and transcendence.

For this reason, to interpret the birthchart, progressions and transits at this level, means that every astrological element must be seen as a means to transform the inertia of one's past, of social and mental habits, which we all tend to repeat - even if in superficially different ways. A transpersonal interpretation will evoke how to use every circumstance, event, tension, crisis, as a means to overcome this inertia. It seeks to evoke the vertical relationship possible between a person (lesser whole) and a greater whole (in one sense humanity and the planet Earth, in another the spiritual Quality and the Soul Field which represents our true identity).

In another sense, transpersonal astrology is a way of knowing how, in one's particular case, one can transmute karma into dharma. The reading of a birthchart as character, with its strengths and its weaknesses, is an appraisal of a human being in terms of his conditioning or karma. As I just said, karma represents always the sum of the past, on any level, the results of actions badly performed or left undone in a past cycle.

Rudhyars astrology interprets karma on four levels; it is the inertia of the past in the form of patterns and currents of energies emerging - in terms of one's ancestors and genetic background (biological level), - in terms of the past of one's society and culture (sociocultural level), - in terms of one's past decisions and actions or lack of action (individual level), - in terms of the relative successes or failures of one's predecessor-personalities in relation to the spiritual quality and soul field (transindividual level).

Dharma represents what we are born for, the potential meaning and purpose the greater whole (humanity or the Soul Field) has invested in our birth. It is what we could do for humanity, considered as a spiritual entity of which we are a part and also what humanity will help us to do, if we let humanity help us. The inertia of karma, however, tends generally towards a mere repetition of old patterns, old values, traditional ways of doing things.

The action of dharma on karma is the reason for our many crises when we reach a certain level of evolution. Dharma constantly challenges us to stop acting as a creature of the past and to become, together with all other true individuals, a creator of the future. On strictly personal levels, it is the challenge to work to become a focussing agent through whom humanity (or the Soul Field) is able to fulfil a particular, limited purpose.

Rudhyar interprets Uranus, Neptune and Pluto as representing the three basic steps or stages on the transpersonal way:

Uranus refers to some form of crisis on mental levels which tries to open our consciousness to some larger frame of reference through new ideas, Neptune introduces a process of deconditioning through obliging us to become objective to that past which has conditioned principally our feelings. The needs of others and of humanity take the place of personal values as reasons for action.

Pluto introduces a process of catharsis and tries to make us act in terms of the larger dimension revealed by Uranus and Neptune.

It is evident that, as long as we limit our lives to the commonly accepted sociocultural values of our society, these three new planets seem to be what classical astrology calls "malefics".

However, if we have gained a perspective on history through Rudhyar's magnificent study of the longer planetary cycles referring to collective changes and transformations, we will realize that these cycles help us to understand the present purpose of the larger whole, humanity and earth, which inevitably conditions our personal purposes at any given time in history.

It is because we tend to live and act solely in terms of personal desires and purposes that we find life today so difficult (National desires and purposes are the collective equivalent). Personal and national behaviour should be in terms of humanity's needs. Because humanity is in a phase of transition, we as individuals should realize that we are also in a phase of transition. We would not have been born now, unless we were individually capable, potentially, of helping humanity to make the right decisions during this crucial period. Anyone who, through inertia or fear, fails to align himself with the potential trend toward a new future to be created together, as individuals and nations, is a force for evil, an enemy of mankind.

Science has given us a global perspective which did not exist in the past, except in rare individuals. Occult-esoteric principles are no longer occult or esoteric. They are publicly available thanks to translations, which have permitted an interpenetration of all cultural values, whatever their source. It is these principles which are behind all cultures, religions and philosophies which, for the first time, can enable anyone, anywhere, to give structure, objectivity and clarity of understanding of the evolutionary processes which govern the universe.

For Rudhyar, therefore, the ONE essential requirement for collective or individual transformation is the development of a new mind, a new mentality capable to meet the future because free from the "ghosts" of the past. We are all still too much conditioned by our culture, its paradigms, symbols and images, in everything that we think, feel or do. Also, we tend too much to think that in order to become true and free individuals, we should substitute an alien culture's values for those of our natal culture: It is fashionable to follow Hindu or Buddhist or Zen ways of living.

The most important thing to know is where we stand - now, and to accept this position as a starting point. One can move forward only from where one stands, although some positions make forward motion easier than others. But more essentially, for Rudhyar, rather than to move forward, we should be prepared to move through whatever life presents to us. We are always fighting against things, trying to discipline and overcome. But growth in consciousness can only come through the experience of all opposities. Consciousness is throughness, says Rudhyar. It is born of thoroughness of experience.......

Having experienced to the full, man is "through" with this particular field of experience, because he has gained consciousness of himself, the experiencer....Overcoming is a passing through, not a dismissal. Nature is not to be dismissed before the experience; it is not to be shunned and fearfully avoided....The only solution of the contest with nature is for man to pierce through nature and emerging from the experience, to continue his path toward an ever more total fullness of being.

I hope these pages will help readers get a better perspective on Rudhyar and his contribution to astrology. I have been in contact with him since the publication of "ASTROLOGY OF PERSONALITY" in 1936. He has enriched my life and my understanding immensely.

I only hope that others may get a similar inspiration from the books he has left us and will feel the necessity to live more fully according to their birthcharts, consciously and willingly,


so that they find themselves on the transpersonal way

and worthy agents of Man,

whose global destiny alone

gives meaning to our personal lives.


Alexander Ruperti, Switzerland







Most of us who are familiar with Dane Rudhyar know him primarily for his pioneering and seminal efforts in the reformulation of modern astrology. Today the results of his labors pervade virtually the entire field both directly and indirectly and in ways that are obvious and not so obvious. Yet astrology was not his first calling, nor the only one.

During his very long life creative activity expressed itself in several fields of endeavor, forming a complex and interwoven tapestry. In his initial arena of productive expression, the field of musical composition, he became known through and associated with the vanguard of the "new modern music". A concert of his music in New York on April 4, 1917, was the first dissonant polytonal music ever heard in the U.S.A. Along with his musical interests, he also started writing poetry that did not conform to established literary traditions or fit into aesthetically appreciable forms. Two decades later in Santa Fe, New Mexico, he began to paint and soon found himself associated with the Transcendental Movement in Art. And of course in another three decades, his astrological works found something of a connection with the human potential and "New Age" movements. Throughout the weave of the years and decades a central thread can be found to be pervasive in all of Rudhyar's endeavors. His birth centenary presents an excellent opportunity for exploring this thread-theme and answering the title-question: "what was Dane Rudhyar alive for?"

Before beginning the exploration proper, an examination of the roots and subsequent development of the "central thread" seems appropriate. The guiding force of Rudhyar's life was rooted in two important realizations that occurred when he was 16. The first, which had two parts, was that Time was cyclic and that the Law of Cycles controlled all civilizations as well as all existence.

The second was that Western civilization was approaching the symbolical "autumn phase" of its period of existence.

These realizations were primarily spontaneous and intuitive, although influenced by an exposure to the writings of Friedrich Nietzsche - the latter a very influential philosopher at the turn of the 20th century, who encouraged among many other things the "revaluation of all values". At any rate, the two realizations triggered within Rudhyar an urge to dissociate himself from Europe and to seek a "New World", where he might sow himself as a seed, carrying within his being the legacy of whatever was viable and constructive of the European past. Thus it was that the ideal of the "seed man" arose in his consciousness, forming the "central theme" that dominated and pervaded his life and works thereafter.

In 1916, at the age of 21, Rudhyar consecrated his ideal and choice of seedhood by moving from his native France to the U.S.A., identifying himself with "a seed blown across the ocean....to sow itself in the fertile, virgin soil of a "New World"." There, from 1917 to 1928, Rudhyar made a long and in depth study of many fields: various Asian and occult philosophies, Oriental music, astrology, etc. The Theosophy of H.P. Blavatsky's "The Secret Doctrine" was especially instrumental for much of his subsequent development. In the early 1930's he explored, among other areas, depth psychology - particularly the Analytical Psychology of Carl Jung, the new Einsteinian physics and a book that proved quite catalytic: "Holism and Evolution" by Jan Smuts. These studies were not intended to accumulate a mass of data and/or information. Rather, Rudhyar consciously undertook to develop in himself a "higher" form of mental operation, one that was capable of dealing with fundamental, universal, spiritual and metaphysical principles and cyclic processes. He was later to call this higher mental activity "clairthinking": the direct experience of ideas.

As he integrated his studies with the ideal of seedhood, Rudhyar began to feel that his destiny was to work out a creative and synthetic reformulation of ancient and traditional metaphysical and occult principles. The aim of this effort was to be to foster clairthinking in others, thus helping to evolve a "mind of wholeness", both individually and collectively. This destiny, then, became the essence and germ of his chosen ideal of seedhood.

While Rudhyar was able to incorporate aspects of the reformulation effort into his musical, astrological, artistic, poetic and literary endeavors over the years, a full and comprehensive elucidation proved elusive. Neither publisher nor audience could be found. Finally, in 1970, the publication of "THE PLANETARIZATION OF CONSCIOUSNESS" (Planetarization) began a series of books dedicated to the exposition of a "philosophy of operative wholeness". These works came to include: "WE CAN BEGIN AGAIN TOGETHER", "OCCULT PREPARATIONS FOR A NEW AGE", "CULTURE, CRISIS AND CREATIVITY", "BEYOND INDIVIDUALISM", "RHYTHM OF WHOLENESS" (Rhythm) and "THE FULLNESS OF HUMAN EXPERIENCE". Planetarization and Rhythm make up the foundation, while the others serve as pillars framing different aspects and angles of the structure.

Although it is fair and accurate to speak of a philosophy of operative wholeness, Rudhyar's writing seems more like art and music than any sort of critical and/or analytical theorizing. His words seem to radiate with iridescent hues, illuminating chiaroscuros of multilevel depths; they pulsate with tone and accent, flow in movements of meaning. This was surely not the stuff of academia, nor was it intended to be. No, it was an "autumnal release" of "seed-ideas": new images and symbols of order, relatedness, fulfillment and global plenitude, pregnant with the germs of futurity. To present or even outline the complete worldview is definitely beyond the context of this short essay. Instead, I will offer a highly condensed and essentialized view of the message that seems to speak through the philosophy.

A good place to begin is with human and planetary evolution. Planetary evolution up until recently, geologically speaking, has featured primarily the evolution of life. However with the development of what we call "humanity" (and there may have been other "humanities"), an additional factor, human evolution, has come to the fore. Human evolution is constituted by the "civilization" process. It has as its purpose the development in human beings of the capacity to function at a life-transcending level of existence in an organized field of consciousness and activity, based in and dependent upon a superphysical type of matter.

Essentially this involves a shift in human consciousness and identity from its present locus at the biopsychic level of Earth's nature, to one that could be called "spiritual-mental". There are many aspects of this process and its completion will require an indefinite length of time - far exceeding the few millennia of recorded history.

The civilization process works through the operation of great societies or "culture-wholes". A culture-whole can be defined as an organized - even 'organismic' - field of collective human activity, integrated by a feeling of community and a commonness of philosophical-religious-psychological traditions and basic purpose. Originally rooted in a particular geographical location with a specific climate, fauna and flora, a culture-whole is capable of expanding to include many disparate areas, as the European culture-whole has done during the last 500 years and the Islamic in the centuries preceding that.

In the complete 'life' of a culture-whole four periods can usually be detected, at least theoretically. The first is dominated by physical and biological activity: the establishment of a land base and the means of production, the development of a 'new stock' of people, etc. It is a time of life-oriented will, strength and dynamism.

The second period is marked by stabilization and consolidation. Institutions, laws, dogmas, etc. are formalized to cultivate, preserve and refine the values acquired during the preceding period. They then serve as molds for a specific way of collective behavior, thinking and feeling, providing a mechanism for the culture-whole to perpetuate itself.

Interchange is the key to the third stage. Trade begins to grow and dominate. There is interpersonal and intercultural exchange at all levels, leading not only to an expansion of production, but also of knowledge, desires and possibilities. This expansion gradually stretches the old molds, which eventually lose their resilience. They finally break down once the central values and symbols lose first their sacred character and finally any remaining shred of credibility.

The fourth phase begins as the old, hallowed and sanctioned ways become increasingly distorted and vulgarized. All intellectual, emotional, sexual, behavioral and social restraints gradually deteriorate, accompanied by increasing disorder and confusion. Anything and everything becomes possible.

In response to this turmoil a polarization slowly evolves. The large majority of people come to be - in various grades - not only deculturalized, but also depersonalized: statistical units, a "vote". Their lives grow more and more haunted, possessed and conditioned by an insatiable desire for the "alcohol of money". In the face of what appears to be unlimited freedom of choice, life becomes increasingly meaningless to them.

On the other hand, a few persons come to a different understanding of freedom. Realizing that it can serve as the foundation for fundamental change, they use the new-found freedom to transfer their allegiance from a disintegrating culture-whole to a greater reality. This greater reality can be described in many different ways, but principally it is the still-to-be-actualized potentiality of the human species or kingdom as a whole. In its all-inclusiveness this human potentiality could be called Anthropos.

It is the purpose of human evolution to actualize Anthropos throughout a long series of culture-wholes, each of which bequeaths a few seeds that will eventually germinate, structure and shape a new culture-whole. To transfer one's allegiance to Anthropos and human evolution, is to choose the way of the seed.

To follow the compulsion of an unlimited freedom in a 'deculturalized' life, is to embody the way of the leaf. No matter how beautiful and colorful they may be, all leaves eventually disintegrate into humus, the decayed particles of which will be used as rudimentary elements for and by new life. The way of the seed or of the leaf? - this is the pivotal choice for all persons living during the autumnal period of a culture-whole.

The way of the seed is the avataric way. It is a long and arduous path of preparing oneself, so that Anthropos and human evolution may operate through ("trans") the beingness of one's person; thus it is transpersonal. In essence, one has to establish a conscious relationship with and then become that aspect of Anthropos that is one's place and function within the even greater whole of the Earth-being.

As a part or subwhole of the Earth-being, Anthropos performs a specific and vital role. That role is to become the conscious mind of the planet, to make conscious - and extract meaning from - all the activities within the field of the Earth. It is to increase the level of consciousness of all planetary existents, human and otherwise. Eventually it will be to transubstantiate the very matter of the globe itself. Therefore as subwholes of Anthropos, all humans have a potentially conscious function to perform within the Earth-being.

This function is represented by a spiritual quarternary (SQT) associated with each person. The SQT consists of: a Spiritual Quality (SQL), representing the essence and substance of divine potentiality; an individualizing principle, the integrative and rhythmic power necessary to both exteriorize the SQL and serve as the core "self-hood" of each human being; an archetypal mind, which creates a "guiding field" that gives form to the SQL and also structure to a particular person; and the universal power of divine Compassion, the foundation and what for of all modes of existence. The transpersonal way is the conscious, determined and consecrated endeavor to fulfill the function represented by this SQT during the historical epoch within which one lives.

The present epoch is marked not only by the slow deterioration of the European or Euro-American culture-whole, but also the concurrent and even farther along disintegration of all others still extant. The East Asian, South Asian, Islamic, various African and Native American and other culture-wholes are all in advanced though different stages of decay. Out of this vast humus-in-the-making, Rudhyar suggests that a new culture-whole needs to arise, one that should be planetary in scope. Obviously such a new global society will not appear spontaneously, but it could be presaged and sown by "seed-groups". The latter would be composed of individualized persons consecrated to seedhood and the transformation of human - and beyond that, of planetary - relationships, for "all changes come through relationships". These crucibles of mutation, attuned to the actualization of Anthropos, might then form the germs or building blocks of the new culture-whole. In any case, while he did not predict in detail what is to be - who could? - Rudhyar did outline some basic principles that seem relevant for the coming era, only a few of which can be spoken of here.

The new culture-whole or society would not be homogenous. Instead it would include all persons, peoples and locally-variant cultures as being distinct and meaningful parts of the "Earth-community". Based on love and plenitude rather than on the principles of fear and scarcity that are so prevalent today, it would replace politics with management, a management of power and resources for the purposes of the planet-as-a-whole "because the Earth 'likes it this way'".

It would be a society where the two rights - the right of a community to urge optimum productivity for the welfare of all its members and the right of the person to become an individual, centered in its own spiritual identity - have become synthesized, harmonized and kept in operation. Such a society would be sustained by fully conscious and inwardly free but whole individuals, who in turn would be inspired by the society to effectually fulfill whatever each of their places and functions call for, as a part of this new global community.

Finally, it would nurture and inspire the fulfillment of Anthropos within the Earth-being, and further, that of the Earth-being itself, within the even greater whole of the heliocosm (the solar system as-a-whole).

This constant reference to and remembrance of "greater wholes" pervades the philosophy of operative wholeness. All existents, of whatever size, come into existence as part of some greater whole. At the same time, each existent is a greater to many lesser wholes. Hence each being is both a greater whole and a subwhole, thus forming a hierarchy of wholes, a holarchy. However this holarchy is one of containment, not of command. No greater whole makes an exact, rigid or absolute determination of what shall be for any particular subwhole. While the greater whole has a more inclusive level of consciousness and activity than - and provides a field of being for - its many subwholes, there is a two-way vertical relationship.

In various degrees a greater whole structures and conditions the being of its sub-wholes, yet the latter in their turn affect the workings of the former. This holarchical arrangement gives to each being a place and function within some greater whole and therefore potentially, a meaning! But meaning requires a certain quality of consciousness, an at least human level of consciousness.

While all wholes have a kind of consciousness that is appropriate to their own level of existence, it is only at the level of humanity that 'reflective' consciousness is reached. This is the consciousness that is capable of the development of meaning.

Nevertheless not all meaning and endeavor serves to fulfill the purpose of Anthropos. That purpose is realized incrementally, as each person attunes his or her meaning and activity to the level of the respectively associated SQT. For if and when a person has become individualized, then the SQT should be felt and aspired to as the most immediate and essential "greater whole". No one 'possesses' or 'has' a SQT; on the contrary, it is the person who belongs to the latter. To say it in a more direct manner: each of us is responsible to a SQT, sometimes also loosely and imprecisely called: the "higher self". The SQT represents the compassionate answer to the cyclic call for a more inclusive experience of wholeness and meaningful existence. To attune our consciousness to this answer, to live it in our daily life, this is the way of the seed, of the avatar, the path of joyous and conscious participation and fulfillment in Anthropos and the Earth-being - it is the transpersonal way.

This brings us to the end of an all-too-brief message-oriented abstract of the philosophy of operative wholeness. Due to space limitations many things simply could not be discussed, most importantly the inclusive and foundational 'cycle of being and movement of wholeness'. But this is only to hint at the wealth of meaning, understanding and guidance that can be harvested from a study of Rudhyar's writings.

One final theme concerns the relationship of Rudhyar's astrological opus to the philosophy of operative wholeness. If the philosophy provides the structure and the what for, then the astrology potentially points to the way! Yet it must be clearly distinguished that astrology is not the way, it can only suggest how we might orient ourselves, our consciousness and activity, so that we might find our way, our "guiding field". To practise astrology in this manner is not a simple undertaking. Most fundamentally, the initial and most important client of an astrologer is him- or herself. Through a sincere and consecrated self-practice an astrologer eventually might come to be of a deeper and more useful service to others.

It is not even absolutely necessary to work with charts in order to make use of Rudhyar's astrological works. The basic principles and ideas are the matters of the most importance. While all of the astrological books are helpful in terms of understanding these cardinal principles, perhaps "AN ASTROLOGICAL TRIPTYCH" and the "12 Qualities Required for the Spiritual Life and Their Zodiacal Correspondences"- section of "ASTROLOGICAL INSIGHTS INTO THE SPIRITUAL LIFE" are the most useful for effectuating the transpersonal way in one's daily life.

In producing both a full, global and future-oriented philosophy and a way of practice, Rudhyar was in rare company. Most philosophers do not produce a 'way' and most teaching yogis and psychologist-types do not produce philosophies. As far as I know the only other person who presented such a combination during the 20th century was the great Indian seer-philosopher, yogi and poet Sri Aurobindo.

In any event, the ideal empowering the life that was Rudhyar, was that of the "seed-man". This life was consecrated to the release of seed-ideas that might in turn fecundate the formation of other potential seed-men and seed-women. For if in the course of autumn there are no seeds formed and released, how can there be any new growth during a spring that seems so far away as to be imaginary?

To ponder the 'time of the season' or of the cycle may seem like fantasizing to some - or even to most. Yet in its central core, its heart of hearts, the seed knows! With unfathomable depths of serenity and faith it quietly prepares, while the leaves celebrate the resplendent and colorful autumn, oblivious to the ensuing winter. In due time, the storms of autumn and the chill blasts of winter will come, bringing forth their respective 'seasonal conditions'. But through it all, the seed awaits, patiently, for in its bosom it carries the vision, the promise, the sacred trust, of futurity.

"The seed or the leaf?" -

this was Rudhyar's life-message to us.

"Who is listening - now?"

"Who will answer?"

Patana Usuni, 11011 Prairie Dove Circle, Austin, TX 78758-4247 , U.S.A.





The "infinite and boundless potentiality of existence and the presence of ONE" inherent in every human being was clearly manifested in the man Dane Rudhyar, as shown by the various aspects of the wholeness of his being highlighted by the authors of this publication. The vision of the mystic penetrated all manifestations of matter, while the artist continued to struggle and shape matter in the image of his vision. His immense, inspired creativity and enlightened vision made him a true "agent for the divine power which vibrates at the core of the Earth and in the heart of every human being"!

In the human search for order and meaning in our life, Rudhyar showed the way to transform our individual chaos into universal cosmos, and how to creatively actualize our birth potential at the highest level we can perceive. His "AN ASTROLOGICAL MANDALA" shows how astrology is a universal symbolic language by using the cycle of 360 symbolic transformational phases as a contemporary I Ching.

His astrology supplies the meaning of our personal and interpersonal problems and answers our longing for inner security with the realization of our place and function in the universal order. It shows us how everything in life is full of meaning: the correlation between our scientific discoveries in micro- and macrocosm, the universe, humanity and ourselves, between inner and outer, above and below, all contained in the same symbolic language of astrology.

Rudhyar was however an example for all of us in another way as well: he remained an indomitable source of inspiration in spite of all the problems he encountered during his life in many ways and many forms. Astrologically we could say that he not only went beyond the Saturnian limits that belong to life on our planet Earth in many ways, but at the same time understood their value, so he could find the way through and instill the depth of meaning in his work necessary to reach all human beings.

Rudhyar's work will always be understood at a vast variety of levels, but the same applies to all universal truth: it is meant to be applicable to all levels and as we grow we will find new meaning in his work.

Universal truth is absolute - we are the ones who have to grow in understanding through experience in living here on Earth, with opposites and relativity in a world defined by time/space.


May his work inspire many



Tees Reitsma (1933-2004)
(original publisher and editor as a Uranus-Neptune conjunction project in 1993-JH)

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