Introduction
When studying astrology I came upon the work of Dane Rudhyar several times, and every time again I was struck by his ideas. When I tried to get a deeper understanding of his work the following facts impressed me:

• The complex theoretical framework he uses to explain his ideas;

• The philosophical background of his ideas;

• The parallel with other developments and discoveries in science;

• The relative lack of people having adopted his ideas as a basis for their own work.

The first time I became aware of Rudhyar occurred when I studied astrology at he CHTA in the Netherlands, but by then I was not aware of the impact of his ideas.
Somewhat later I bought the astrological mandala a booklet about the 360 degrees of the zodiac, its symbolic phases and an explanation of the cyclic character of life.
Somewhat later I selected Dane Rudhyar to be the subject of a history essay, for his enormous impact on modern western astrology. I monthly meet some astrologers in a city nearby. We frequently have a discussion about the contribution of different approaches to astrology.
When studying astrology I came upon a number of books dealing with the humanistic approach on astrology a.o. from Alexander Ruperti and Raymond Merriman, and Joyce Hoen. All these astrologers follow the idea that a birth chart should be used as a cosmic path to destination, where individuals are subject to energies influencing them in their decisions and offering opportunities to learn during their life. It turned out all these books and authors were influenced by the idea’s of Dane Rudhyar and so I discovered his work. When I started preparing this essay, I was struck by the following remarkable coincidence. I use to consider these coincidences as a gift, showing me some guidance in what I am doing and leading me to relevant future decisions.
The coincidence I met, was related to the contents of one of Rudhyar’s books.
When I told a fellow astrologer about my plans for the history essay about Rhudyar, she told me she had one of Rudhyar’s books in her library and offered me to use it and when I had received it (it turned out to be “The Planetarisation of consciousness”) and tried to get a slight view on it by going through it at random, I was struck by the text on page 334;
“The word plenitude, well known in all European countries, has nearly the same meaning as “fullness”, but it is used almost exclusively with reference to an inner state of human or divine being and consciousness. The Greek term, pleroma, is related to it, and I have used this term, pleroma, to indicate a condition of existence in which the most complete plenitude of being and consciousness is experienced – a truly “divine” state, the omega state”.

I was struck by this text because I happened a couple of years earlier I gave the Management Consultancy company I established the name “Omega Management Consultants” and by then, I created my email address related to this company “omegahighlighter” unaware of the fact that I would once write a history essay, where I should explain the ideas of Rudhyar with respect to human life and the influence of the cosmic order, enabling mankind to reach the omega state.
As I use to consider this type of incidents as gifts with great value it became clear to me I had found an assignment for the future.
In this essay I will further summarize the mainstream of his idea’s and importance for modern western astrology.

Rudhyar’s work, idea’s and influence on modern astrology.

Personal background of Rudhyar
Dane Rudhyar was born in Paris on March 23, 1895 as Daniel Chenneviere.
Already when he was sixteen years old, he realized the cyclic behaviour of time and the influence on life and civilizations and all aspects of existence.
As he realised European civilisation was in the autumn of the cycle and therefore not expected to be able to adopt something of his new “seed” ideas, he looked for another environment, where the seed of new thoughts and visions might have a better possibility to get roots. For this reason he moved to the United States in 1916, where he adopted the name Rudhyar, after the Hindu God Rudra, known as the destroyer and the regenerator, and also as the transforming energy. In the first part of his life he mainly paid attention to artistic expressions, with an emphasis on composing music.
In his early years he was influenced by the idea’s of a.o. Blavatsky, Wadia, Jung and Smuts (holistic philosopher and founder of the systems approach).
During his further life he a.o. contributed to a number of astrological journals, where he was asked to publish and discuss his innovative ideas, and subsequently he wrote many books where he summarized his philosophy and idea’s about astrology.

Philosophy
Rudhyar’s philosophy is founded on some basic metaphysical ideas on which his picture of the universe and the galaxy are founded. (See a.o. his book “The Planetarization of consciousness”).
These ideas and theories are about a cyclic behaviour of time and wholeness, soul, mind and reincarnation.
He urges the need for a new society being aware of the availability of cosmic powers and able to use them, in stead of our current earth and universe polluting behaviour.
He also relates the changes in levels of consciousness during the centuries and the relation this had to astronomical insights of mankind as well as to the astrological concepts used.
With respect to this he explains the importance of modern scientists of Curie, Planck and Einstein, to arrive at a more dematerialised view of the whole universe and to look at it as a projection of human needs. A relation is made between the structure of atoms and galaxies as an example of the Hermetic Principle “As above, So below”.
He introduces new dimensions of reality, in a concept of hierarchy of levels of organisation. In this concept, defined entities (wholes) can be grouped together and form a bigger entity (a vaster whole). However this grouping requires a relationship between these entities. He defines this as a holistic approach and defines the word Interpenetration to explain the type of relationship between entities.
He also uses this concept to explain the relation between man and universe.
Mankind should feel himself a functional part of the universe and connected to the one and unique source of everything.
This implies the need for a ONE, a unique whole, with infinite potentiality necessary as a source for all activities to be performed by wholes, enabling each of them to fulfil their intrinsic potentials.

In his book “The Sun is also a star” Rudhyar defines a 5th dimensional cosmic order. In this order we see the 3 dimensions we recognise from our solar systems and also from all other galaxies and universes. In addition a 4th dimension is named Relatedness implying Form at both the physical and mental level, and also a 5th dimension named Space is postulated as the will to be at the root of all Forms of existence. At the level of Space there is nothing but Motion and this Motion is categorised in a cosmogenic (creative) process and a catacosmic process (of inhalation), drawing everything back to a near dimensionless point.
This cosmogenic process is represented by the white hole (where new universes are created) and the catacosmic process is represented by the black hole where universes and galaxies end up their existence. The creative drive is represented as the Yang, while the catacosmic pull is represented by the Yin.
Both the cosmogenic and catacosmic processes are repeated without limitation as can be seen in every birth and death on a biological level, but also with the creation of new ideas and old once becoming obsolete.
Our solar system is, together with all other stars, universes and galaxies, part and subject of this whole and as such everything existing is integrated in a harmonic interplay.
The idea of wholes existing of smaller wholes and at the same time with other wholes being part of a bigger whole, together representing an endless order of wholes being all connected is derived from this philosophy.
In his book “Astrology of personality” (preface to the 3rd edition page xiv) Rudhyar clarifies the role of mankind with respect to his understanding of personality in the following sentences:
After he explains his use of the word personality as the philosopher Jan Smuts (his idea’s about “holism and evolution”) and Carl Jung use it he states:
“Personality, in the largest sense, is the organic whole in which the psychological and psycho mental natures of man are progressively integrated. Therefore it represents the wholeness of the human being as a microcosm; man as a whole solar system operating on the background of, and in constant relationship to the zodiac or the galaxy”.

Rudhyar considers astrology as a symbolic language representing the potential to bring individuals in line with cosmic cycles.
In the same preface he states:
“Astrology … is an art of life interpretation and it provides us with a technique for the development and fulfilment of personality. Its aim is to transform chaotic human nature into a microcosm” and further on: “The goal of astrology is the alchemy of the personality. It is to transform chaos into cosmos, collective human nature into individual and creative personality”.
According to his views, the birth chart is representing the potentials of the individual created at a unique location and time. An individual human being is seen as a whole but also part of vaster entities, as e.g. the family, a nation, a generation and in this way subject to the ONE infinite source of potentiality. Rudhyar thus developed the idea that individuals born on earth are not only subject to influences from our Sun, the Moon and the nearby planets (Mercury, Venus, Mars, Jupiter and Saturn) making their orbit, but also from outside of our solar system.
He explains that the trans-Saturnine planets (Uranus, Neptune and Pluto) are representing these cosmic influences and are contributing to our growing awareness of the universe and galaxies, apart from our i-sol-ated vision on a heliocentric life to a true unified galactic life, full of awareness of being part of vaster entities or in Rudhyar’s terminology “wholes”.

The influence of his ideas / changing paradigms in astrology / his vision on the functioning of trans Saturnine planets
When Rudhyar developed his idea’s the application of astrology was still based on the heliocentric principle of our solar system and the elements to be valid for astrological interpretation to take into account were limited to the Sun, Moon and planets visible from earth with the bare eye.
He seeded the ideas for a truly humanistic astrology based upon evolutionary cycles and the birth chart being a route chart for this evolutionary process and to guide us to realise the immanent and not very easily to be understood purpose, that can be derived of it. His book “The astrology of personality”, first published in 1936, is considered as his major contribution to the renewal of modern western astrology.
Where in classical astrology the individual was subject to good (benefics) and bad (malefics) forces acting out of his control and inevitable not possible to escape from, Rudhyar denies the existence of good and bad influences. He postulates all elements in a birth chart have to contribute to the realisation of the full potential of the individual life as presented in a birth chart. Sometimes these elements play a constructive role, building on what already has been achieved. At other times and especially when the achievements so far are not in line with the potentiality and purpose of a life, it can happen that things, persons, idea’s have to be removed in order to facilitate further growth to the given purpose.

In his book “The galactic dimension of astrology” Rudhyar called these planets the planets of organic functioning. Uranus, Neptune and Pluto have the role to dematerialise the fortified citadel (by Saturn) of the human ego and to act as agents for transformation.
Rudhyar also redefined the roles of the classical planets in astrology based on his vision of the cyclic behaviour of time.
He identified Mars, Jupiter and Saturn to regulate the relation of the organism with other organisms within the same whole and Sun, Mercury and Venus referring to internal functions of the organism,
Uranus, Neptune and Pluto refer to the influence from outside our solar system (the galaxy).
Each of these planets contribute to transformation and transcendence of the ego. The basic challenge offered by Uranus, Neptune and Pluto is of an opposite (away from Sun) kind of gravitation exerted by the galactic centre. This requires a change of loyalties from the Sun (ego) to the galaxy (unification of everything). For this experience it is not necessary to travel in space, it is sufficient to be aware of galactic energies and to allow them to have influence.
In astrological terms this means that the presence of Uranus, Neptune and Pluto in the natal chart refers to life processes and events to be regarded as either constructive challenges to transformation or through drastically upsetting the “limited behaviour” in all of us.
In the natal chart these transformational challenges can be analysed.

Uranus refuses to accept the limitations imposed by Saturn and its main function is to keep the path to the galactic centre open.
Neptune represents the detachment from matter, demanded from everyone longing for a spiritual condition of existence.
Pluto requires every living nature to put aside everything that is not part of the own essential nature. Pluto purifies, but mostly not in a gentle manner. Uranus, Neptune and Pluto actualise what was latent in our nature.
Uranus can be related to vision and clairvoyance. It reveals the essence of the whole situation.
Neptune brings true compassion and holiness, enlarges consciousness and enables to accept all there is simply for what it is.
Uranus is seen as the planet of individuality, Neptune, in the contrary, represents the collective factor and mass movements.
Venus and Mars stress everyday individuality and Jupiter and Saturn stress collectivity,
Rudhyar has the opinion the process of transformation can be explained by the cyclic interactions of Uranus and Neptune, the relation between inspired individuals and the community. Pluto tends to finalise what Uranus begun, especially in the period when it comes closer to the Sun than Neptune.
Uranus helps to enable new insights and in order to make the divine possible we need to break our strong bonds with the solar gravitation and open up our minds for the silence of the Divine.
Neptune plays a paradoxical role, on one hand the role of decomposition, on the other hand of unifying to new wholeness. The first is inevitable for the second and allowing for transmutation in processes of higher order. Neptune refers to great dreams, dreams necessary for mankind to realise freer and more glorious tomorrows. Reality only changes after individuals have envisioned this previously.
Being freed by Uranus, man will be the agent of his Neptunian dream, he inevitably has to realise it. Pluto contributes to by purification. According to Rudhyar this is the way to plenitude and the omega-state.

In his work “An astrological Mandala”, he uses the Sabian symbols, produced by Marc Edmund Jones and Elsie Wheeler and relates it in a structured way to the process of awaking of individuals. This awaking is triggered by a life in consciousness trying to understand the meaning of everything happening in the route to fulfilment.
The position of individual elements in the birth chart in relation to these Sabian symbols tells us something about the challenges we will have to face on our route to “pleroma” and to reach the omega-state.
For Rudhyar self actualisation is the ultimate goal of any individual. He envisaged astrology to be possible helpful in this process in clarifying talents, purposes, strong points and difficulties and how potentially to deal with them.
With respect to this the astrologer plays a crucial role. He is supposed to be the facilitator, the enabler of all these immanent potentialities to be derived from the birth chart.
This also puts requirements on the manner an astrologer has to ply this role, avoiding to be predictive and emphasizing on the explanation of things happening and their value on the individuals path.

Conclusion
For me the idea’s of Rudhyar are very important, especially for the reason that his astrology is based on a metaphysical thinking about the purpose of our existence in relation to the whole of galaxies and universes. It gives sense to my life and helps me to understand the impact of things happening. They are guiding me the way to realisation of the potentiality in my birth chart. Sometimes we call these events serendipity. With respect to this I have discovered some additional remarkable issues.
Rudhyar explains the astrological mandala in relation to the birth chart can be seen as a representation of the purpose of life and the steps we have to go.
He also postulates that the Sabian symbolic representation of the degrees where we have factors in our birth chart, represent elements of the path we have to follow. The ascendant informs about the “what”, the descendant about the “whereto”, de IC about the “how” and the MC about the “why” of the purpose of a birth chart. The other factors should act serving according to the innate value’s to the answering of these questions.
With respect to this I was struck by a striking synergy factor between Rudhyar’s birth chart and mine.
My Moon is conjunct his AC, my Sun is conjunct his cusp 3, my Uranus is conjunct his Pluto, my Mercury is conjunct his North node, my Venus is conjunct his Venus.
The Sabian symbol of the 14th degree of Sagittarius, where Rudhyar’s AC and my Moon are positioned is symbolised by “Sfinx and pyramids stand remains of a glorious past”. This symbol is referring to “seed” people from previous cycles of existence, preserving archetypical knowledge at the dawn of new developments in the evolution (see [4]: Rudhyar “The astrology of personality page 296).
The Sabian symbol of the 17th degree Pisces is “Easter, rich and poor alike, display the best they own” symbolizing “high moments” in life when man challenges himself and renews his faith in circumstances. Self improvement. (see [4] Rudhyar: The astrology of personality page 303).
Rudhyar hoped that his idea’s might contribute to a better understanding of existence and with respect to mankind to a new insight with people in the world prepared to life according to cosmic principles, avoiding the waste of fossil energies like oil and coal with the pollutive effects and prepare to change society into a much less technocratic one, in a society attuned to the inexhaustible cosmic sources. He was afraid his idea’s would get lost, but fortunately already other important astrologers (as e.g. Ruperti, Merriman, Hoen, Fallon) have picked up his idea’s and gave additional content to them. As Ruperti says “Rudhyar has enriched my life and understanding, I hope others will also will receive the same inspiration”. (see [3] article about Rudhyar from Ruperti on website CHTA).
After studying the ideas of Rudhyar for a couple of years, I already can confirm the words of Ruperti and wherever I will have the opportunity, I will try to bring Rudhyar’s idea’s to the attention of people around me, and I will also apply his idea’s about the value of a birth chart and the role of the astrologer in practice. In fact I already do. This is not in the first place because of this synastry between his birth chart and mine, but because I am convinced many of Rudhyar’s idea’s will turn out to be of great value and I promised myself to get a deeper understanding of his work and as a consequence to communicate this wherever I will have the opportunity.

Bibliography
Hoen, Joyce (2004): Transits als spiritueel groeiproces
(in English: transists as a process of spiritual growth)
Merriman Raymond (1991): Evolutionary astrology, the journey of the soul through states of
consciousness
Rudhyar, Dane (1991) : The astrology of personality (first published in 1936)
Rudhyar, Dane (1970) : The Planetarization of consciousness
Rudhyar, Dane (1973) : An astrological mandala, the cycle of transformation
and its 360 symbolic phases
Rudhyar, Dane (1975) : The Galactic dimension of astrology, the sun is also a star
Ruperti, Alexander (1978) : Cosmic cycles of becoming
Whitfield,Peter (2001) : Astrology a history
Website Centre for Humanistic and Transpersonal Astrology (CHTA)