Why Do I Use the Tropical Zodiac? The Abandonment of Determinism in Astrology and Discussions on Scientific Validity

Why Do I Use the Tropical Zodiac?

The Abandonment of Determinism in Astrology and Discussions on Scientific Validity

The tropical zodiac, which defines the signs in relation to the Spring Equinox, is based not on the actual astronomical positions of the planets and stars, but on their relative positions according to Earth’s seasonal cycle. Here, the emphasis lies on the Sun’s apparent movement throughout the year and its relationship to the changing seasons. The sidereal zodiac, by contrast, takes into account the axial precession of Earth and is aligned with the observable constellations. Because it is anchored to fixed stars, the beginnings of the signs shift over time relative to the tropical zodiac due to precession. Currently, there is a difference of approximately 24 degrees between the two systems — a discrepancy known as the ayanamsa.

For this reason, while Aries season in the tropical zodiac begins around March 21 and ends around April 19, in the sidereal zodiac it begins roughly on April 14 and ends around May 14. This difference can be experienced quite strongly. For example, astrologers working with the tropical zodiac may interpret Mercury as retrograding in Aries, while sidereal astrologers may argue that Mercury is actually in Pisces. Consequently, tropical astrology has often been criticized by sidereal practitioners for allegedly ignoring the “real” positions of celestial bodies. Some even claim that tropical astrologers lack astronomical knowledge or misinterpret astrology.

But is this truly the case? Do tropical astrologers not understand astronomy — or do they simply operate from a different conceptual framework? The latter is closer to the truth. The question, then, is not whether astronomy is known, but why it is not considered decisive. To understand this, we must first examine the philosophical foundations of astrology.

From Aristotle in Ancient Greek philosophy through the emergence of Neoplatonism, the intellectual period often referred to as Hellenistic philosophy developed several schools that later influenced Western esotericism. Among these, Stoicism, Neo-Pythagoreanism, and especially Neoplatonism hold particular importance. Neoplatonic thought preserves the doctrine that all reality ultimately derives from a single principle — the One. Darkness is not viewed as an independent substance, but as the absence of light. The One is not a material deity, but the metaphysical source of existence itself.

Central to this philosophy is the theory of emanation — the idea that everything proceeds from a divine origin. Within this framework, earthly manifestations are reflections or gradations of higher realities. A scorpion made of clay belongs to a chain that includes both artificial and natural arthropods, yet beyond them exists a transcendent archetypal “Scorpion.” Among intermediate expressions of this archetype is the constellation Scorpius visible in the heavens. A person who understands these celestial correspondences can symbolically connect with them through stones, plants, colors, scents, sounds, and rituals. Such thinking opened the way for magical practices, particularly theurgy, and later influenced Kabbalistic traditions — especially Hermetic Kabbalah — as well as Hermetic astrology.

The essential implication here is that what we call Neptune, Uranus, Saturn, Jupiter, or Mars are not regarded merely as physical planets, but as manifestations of cosmic principles operating on a divine level. These principles take planetary form only when perceived within the material realm. This concept resembles Plato’s theory of forms: what we observe materially is a partial and imperfect expression of a higher essence. The physical planet Mars, therefore, is not the source of meaning but an indicator — a symbolic marker pointing toward the archetypal Mars principle. The true significance lies in the cosmic power behind the symbol.

In classical mystical thought, because the human soul is considered to be made from the same substance as the soul of the universe, these cosmic principles also exist within the human being. Each individual contains a Mars, a Venus, a Mercury. Hermetic philosophy expresses this through the maxim: as above, so below; as below, so above. The outer world mirrors the inner world — but the relationship is reciprocal. Humans are not only influenced by cosmic forces; they also participate in them. This perspective fundamentally challenges deterministic interpretations of astrology. Simplistic statements such as “When Saturn squares the Sun, this will happen” lose validity, because outcomes are shaped in part by the individual’s consciousness and choices. The goal becomes helping the individual gain awareness of these forces and thereby participate more consciously in shaping life.

Carl Jung, the founder of analytical psychology, expressed a similar idea in a 1954 letter, describing the zodiac as “a structure corresponding to a specific moment in the speech of the gods, that is, to the psychic archetypes.” A natal chart can thus be understood as a symbolic representation of universal principles — cosmic powers once personified by mythological deities. Jung associated planetary symbolism with archetypal patterns and believed charts could reveal meaningful psychological information. His theory of the collective unconscious parallels the Hermetic concept of the Universal Mind.

The Hermetic axiom — as above, so below; as within, so without — describes a continuum between macrocosm and microcosm. The “above” refers to the world soul or cosmic order; the “below” to the human psyche. The “without” is everyday external reality; the “within” is the symbolic inner landscape of dreams, archetypes, and unconscious processes. Jung believed that psychology’s future involved restoring the lost relationship between modern humans and the cosmos — a connection preserved in Hermetic traditions. From this perspective, the collective unconscious may itself be understood as embedded within the structure of the cosmos.

Returning to our original question: Are the actual physical positions of the planets essential? Astrology does not arise from the positivist philosophy of Auguste Comte, and therefore cannot be evaluated solely according to the criteria of empirical science. Astrology is not a positive science like physics or mathematics; it is a symbolic and mystical art. Planetary influence is not understood as mechanical force, but as resonance with underlying metaphysical principles. Mars, fundamentally, is a symbolic expression — and its retrograde motion is symbolic as well, regardless of astronomical classification.

This also explains why astrologers continue to use Pluto despite its reclassification by astronomers. Whether Pluto is labeled a planet or a dwarf planet does not alter the archetypal principle associated with it. The transformative archetype linked with Pluto existed long before its astronomical discovery. Within Hermetic-Kabbalistic symbolism, this transformative force corresponds to the sphere of Daath on the Tree of Life.

These reflections are not intended to criticize sidereal astrology, but rather to clarify the philosophical logic of the tropical zodiac. Sidereal practitioners, by focusing more closely on observable celestial positions, may align more strongly with astronomical reference points, while tropical astrologers emphasize symbolic and seasonal correspondences. In my own experience, tropical interpretations often feel more immediate or psychologically resonant, though this does not mean sidereal astrology lacks validity or predictive value. Each system offers distinct insights and operates within its own conceptual framework.

Because the two zodiacs are based on different reference points, neither can be considered inherently more correct. The choice between them ultimately depends on one’s philosophical orientation toward astrology and the tradition with which one resonates.

With love.