Name: The Lunation Cycle: A Key to the Understanding of Personality
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Rudhyar’s innovative presentation of the Progressed Lunation Cycle is an invaluable technique providing insight into how to use all life events in the actualization of inner potentials. The meaning of specific events are viewed as an ordered series of Lunation phases, within the context of your whole life pattern, from birth to death. This is a practical and clear way to anticipate major turning points and transition periods, and to understand our individual schedules of unfoldment.

This pioneering classic provides a new dimension in the use of Astrology as a powerful tool in understanding life patterns. The Lunation Cycle is a unique technical breakthrough revealing the significance of the cyclic relationship of the Sun and Moon as phases of a larger process. Rudhyar formulates and describes here for the first time, the eight Soli-Lunar types of personalities and the importance of the New Moon Before Birth and the Progressed New Moon charts. This groundbreaking book includes:

The Sun and Moon as a dynamic pattern of relationship.
The Part of Fortune as an index of personality and happiness.
The Part of Fortune in the houses and zodiacal signs.
The Part of Spirit
The Planets in relation to the Lunation Cycle.

Author’s Note:

Astrology can be defined as a technique for the study of life -cycles. Its main purpose is to establish the existence of regular patterns in the sequence of events constituting man’s inner and outer experience; then, to use the knowledge of these patterns in order to control or give meaning to these experiences. As a man learns to control the genesis, development and recurrence of his experiences, he achieves mastery. This is the goal of the “adept” or the scientist—a goal which deals with the accurate timing of actions and the adjustment to expected reactions. On the other hand, as man gives meaning to his experiences by referring them to the cycles of his individual being or of humanity at large, he develops a conscious and inclusive attitude to life. He gains understanding and wisdom, which is the goal of the philosopher. Indeed, the study of cycles—that is, of periodical activities in nature, human and otherwise—is the root of all significant knowledge, be it scientific or philosophical. And the study of cycles is a study of time.

There has been much unnecessary confusion as to the nature of time. And the confusion originates mainly in the failure to differentiate between “generic” time and “individual” time. Generic time—objective time—is the time measured by the calendar and by clocks; the time which makes the peasant plough the field and reap the harvest, which establishes the normal, natural thythm of biological functions in human bodies. It is the very matrix into which the common activities of human beings flow.

Just as the social activities and common reactions to life of the average person are structured by the cultural-religious traditions and the laws of his country, likewise, at a still more basic level, man’s generic activities and his objective sense of time are structured by celestial cycles. The latter not only serve to “measure” time; they are the very substance of generic time. And the fundamental characteristic of this time, of which all men are compelled to be aware, is that it is cyclic. It is cyclic because it is established by periodical changes in the cosmic environment of mankind—that is, by the ordered activities of cosmic wholes, of which our globe is only a very small part.

Beside this objective time, valid for all human beings, there is an individual time, which is experienced by individual entities as subjective duration. It is experienced as a normally unconscious, organic psychic feeling; and this feeling eludes standardization, depending as it does upon the more or less individualized rhythm of the experiencer and upon particular, unduplicatable conditions. Subjective duration is a resultant of the state of organic wholeness. It is an expression of the particular rhythm of a particular organic whole functioning truly as a whole and not merely as part of a larger whole.