53 entries
Tropical natal astrology belongs to a long textual tradition that was repeatedly revised. Ptolemy's Tetrabiblos explicitly anchors signs to equinoxes and solstices. Contemporary Western practice combines that zodiac with later planets, competing house systems and several approaches to interpretation; it is not a single unchanged ancient system.
Western sidereal astrology is a modern Western tradition associated with zodiac calibrations such as Fagan–Bradley. Its defining computational decision is where the twelve equal signs begin relative to a stellar reference. It should not be collapsed into Indian astrology simply because both can use sidereal coordinates.
Hellenistic astrology is represented by surviving Greek-language authors including Ptolemy and Vettius Valens. Their disagreements matter: a modern reconstruction should identify its textual basis. Current traditional revival practice often emphasizes seven visible planets, sect, sign rulers, lots and time-lord techniques.
Persian, Arabic-language, medieval Latin and Renaissance astrology form connected but distinct histories. Iranica documents Sasanian engagement with Greek and Indian works and later Arabic and Latin transmission. Scholars translated, combined and revised material; the label 'Arabic astrology' identifies neither one ethnicity nor one complete doctrine.
Psychological and evolutionary astrology are related modern approaches, not synonyms. Liz Greene's work joins astrology with depth psychology and Jungian interpretation. Jeffrey Wolf Green's school presents a distinct evolutionary paradigm centered on Pluto, the lunar nodes and their rulers, framed as a soul's development.
Alice Bailey's esoteric astrology belongs to a modern spiritual teaching corpus maintained by Lucis Trust. The seven rays are central to that corpus. This is a particular lineage of esoteric thought, rather than a collective name for all spiritual astrology or a reconstruction of ancient astronomy.
Modern harmonic astrology is closely associated with John Addey and later authors such as David Hamblin. Hamblin's own account describes both this development and David Cochrane's related vibrational approach. These schools give numbers and aspect families interpretive importance, but do not share a universally standardized meaning for every harmonic.
Draconic astrology appears in modern practitioner literature associated with writers including Dennis Elwell and Pam Crane. The reviewed exposition by Victor Olliver describes a natal chart rotated so that the north lunar node becomes zero Aries. It is a derived zodiac, not an additional sky observed at birth.
The Hamburg School grew around Alfred Witte's methods, with Friedrich Sieggrün and Ludwig Rudolph involved in its organization and publishing. Witte-Verlag traces a connected publication to 1925 and the English name 'Uranian' to the following decade. The term names a methodological tradition, not just one organization.
Cosmobiology is particularly associated with Reinhold Ebertin's publishing and teaching. The Kosmobiologische Akademie's institutional history records earlier uses of the name and Ebertin's subsequent conferences and publications. Its claimed research orientation is part of the movement's identity, not itself evidence that its interpretations have been scientifically established.
Fixed-star astrology contains multiple methods rather than one extra layer of zodiac degrees. Contemporary work by Bernadette Brady uses parans and stellar phases, while other practitioners compare projected ecliptic longitudes. Historical Behenian star selections belong to a particular transmitted corpus and should not be assumed to equal any modern bright-star list.
Minor-body astrology expanded as observations and usable ephemerides made more objects accessible. Demetra George's work is an influential practitioner source for Ceres, Pallas, Juno and Vesta and for interpreting asteroid names through myth. Centaurs and dwarf planets add further astronomical populations; those classifications are not interchangeable.
Heliocentric astrology applies astrological interpretation to a Sun-centered chart. It is a distinct use of astronomical coordinates, not simply another house system. Philip Sedgwick's writings provide one contemporary practitioner framework, including Earth and relationships to planetary orbital features.
Locational astrology predates its modern computerized maps. Continuum, which preserves Jim Lewis's legacy, credits him with making Astro*Carto*Graphy accessible through computer technology rather than inventing every form of location astrology. Relocation, astrocartography and local-space methods should remain distinguishable.
Electional astrology selects a proposed starting time for an activity. John Frawley's account describes a traditional Western practice spanning major public beginnings and ordinary activities. Indian muhurta has its own combinations of calendrical and astrological rules. Similar purposes do not make the two rule sets identical.
Mundane astrology applies celestial symbolism to collective affairs. Ptolemy's second book discusses regional and seasonal questions, including equinoctial and solstitial beginnings. Later traditions developed further event and cycle readings. Financial and medical astrology are specialized applications rather than new planetary calculation systems.
Modern relationship astrology uses different constructions: synastry retains two charts, a midpoint composite combines their corresponding positions, and a Davison chart calculates an intermediate time and place. Liz Greene's composite reading is one psychological approach, not a universal interpretation of all three methods.
Horary or interrogational astrology judges a question from a question-related chart. William Lilly’s Christian Astrology (1647) contains English instruction and worked question judgements. Prashna belongs to Indian question astrology; for one named approach, P. V. R. Narasimha Rao’s chapter 29 applies Tajaka combinations to Prashna charts. That author’s account is not a universal protocol for every Prashna lineage. The comparison here does not assume identical chart or judgement rules.
Nine Star Ki is a Japanese-associated cycle practice encountered today through several teaching lineages. The cited original practitioner lessons document a descending annual nine-cycle and related directional work. They are evidence for a particular teaching, not a comprehensive history of every Kyusei school.
Onmyodo, Buddhist Sukuyodo and mansion systems should not be collapsed into one Japanese zodiac. Jeffrey Kotyk’s research distinguishes Buddhist ritual-day astrology from Sukuyodo horoscopy and traces Japanese Buddhist astral practices through Chinese and Indo-Iranian transmission.
Transit work compares a later sky with a birth chart. Astrodienst documents this as a forecasting convention; Liz Greene presents a psychological approach. A return chart is a different construction, requiring the selected body's exact return to its natal longitude.
Secondary progressions, solar arcs and primary directions are different timing constructions. Secondary progression uses a symbolic day-for-year correspondence. Solar-arc methods shift factors by a selected solar motion. Primary directions concern diurnal geometry. Software documentation shows that even a 'progressed' chart can combine secondary planets with differently advanced angles.
Annual profections and zodiacal releasing are associated with surviving Hellenistic material and its modern reconstruction. Chris Brennan identifies Valens's Anthology as a source for releasing. Firdaria belongs to the broader historical family of period-rulership techniques, but requires a different table and should not be treated as another name for releasing. Decennials, the 129-month periods of Valens's Book VI, are another method, with their own rules for months and days.
Jyotish is a broad Indian astral discipline; the Parashari label identifies a family of horoscope techniques associated with the authority of Parashara. It should not be treated as a single unchanged ancient software specification. Modern teaching combines inherited texts, commentaries and calculation choices.
Panchanga means a five-part almanac framework. Contemporary astronomical production is represented by India’s Positional Astronomy Centre and its Rashtriya Panchang. A drik approach computes celestial positions; regional almanac practice also includes inherited rules about how astronomical events are assigned to dates.
Vargas are divisional classifications within Indian horoscope practice. The received Parashari corpus describes a sixteen-division scheme, while commentators and practitioners differ over some constructions. A declared method identifies the implemented reading of those rules; it does not establish one unchanged ancient software standard.
Vimshottari is a planetary-period framework transmitted within Indian natal astrology. Its name refers to a 120-year cycle. Modern practitioners use it alongside a birth chart; it is a symbolic allocation of time, not an astronomical orbit lasting 120 years. Rao writes that the periods go on dividing: each mahadasha into antardasas, those into pratyantardasas, those into sookshma dasas and so on to the prana and deha dasas. Sade Sati, the seven and a half years of Saturn over the natal Moon's sign and its neighbours, is a popular practice that the classical text read does not name.
Jaimini astrology names a body of techniques transmitted through terse sutras, commentaries and modern teaching. The boundary between Jaimini and Parashari practice is itself disputed: Rao’s teaching argues for substantial overlap rather than two wholly separate traditions.
Krishnamurti Paddhati takes its name from K. S. Krishnamurti and represents a named modern Indian teaching tradition. Its distinctive technical emphasis is the subdivision of nakshatras into unequal sub-lord sectors, making the selected degree particularly important.
Tajika is a Sanskrit adaptation of Perso-Arabic astrology, particularly associated with anniversary horoscopes. Martin Gansten’s critical edition of Balabhadra’s Hayanaratna documents this transmission and the work’s extensive engagement with earlier authorities. The dated treatise was written in 1649.
This registry entry groups traditions that need separate articles rather than implying a single school. Gansten’s research distinguishes Nadi reading practices from ordinary horoscope interpretation. Lal Kitab has its own Urdu print history, represented by the AstroStudents archive of the 1939 edition and related volumes.
Four Pillars arranges the year, month, day and double-hour into stem–branch pairs. The older calendrical cycles precede their combination as Eight Characters. The Hong Kong Observatory documents the cycle and the relations used to derive month and hour stems. Saju is the Korean name commonly applied to the Four Pillars tradition. Luck pillars, the ten-year cycles counted after birth, are described in the San Ming Tong Hui of about 1550. Its rule sends them forward for a man born in a yang year and a woman born in a yin year and backward for the others, and counts the time to a month-opening solar term at three days for one year of life; its own example gives one year and nine months for a count of 63 double-hours.
The Chinese calendar coordinates lunar months with the solar year through intercalation. Its year animal is widely known, but the calendar also specifies a month, day and leap-month status. Modern observatory conversion tables make these date labels independently checkable.
Zi Wei Dou Shu belongs to the Chinese family of calendrical fate-calculation. Tu Vi is its Vietnamese reception. The available evidence here is strongest for documented contemporary chart construction, not for a securely established origin date or an unbroken single founding lineage.
Qi Men Dun Jia, Da Liu Ren and Tai Yi are three distinct Chinese divination systems often grouped as the three cosmic boards. Ho Peng Yoke’s historical study documents their place in the astronomical bureau and their use for interpreting natural events and human affairs.
Tibetan calendar calculation is associated with Kālacakra literature and later lineages. Janson's mathematical account distinguishes Phugpa from Tsurphu; they should be named separately rather than treated as a single interchangeable Tibetan calendar. Losar is also observed through varied Himalayan customs, so a calculated Phugpa year boundary does not determine every community's festival practice.
Bhutanese and Mongolian calendars belong to the wider history of Tibetan-derived calendrical learning while retaining regional versions. Janson’s comparative appendix treats these variants separately. Shared terminology does not guarantee the same month numbering or the same civil date.
Tibetan elemental astrology adds animal cycles, mewa numbers and parkha trigrams to calendrical reckoning. It reflects Chinese-derived materials adapted within Tibetan religious life, alongside Indian-derived astronomical learning. These layers have their own conventions rather than being automatic consequences of planetary longitude.
The 260-day sacred count is a living Maya tradition, not merely an archaeological curiosity. Smithsonian material includes Maya daykeepers and explains the continuing Chol Qij cycle. Tzolkin is another widely used name; language and community context matter when presenting names and meanings.
The Maya calendar combines cycles with a count of elapsed days. Long Count notation supports dated inscriptions, while the Haab organizes a 365-day sequence. The joint recurrence of the 260-day and 365-day counts forms the Calendar Round, a different structure from the Long Count.
The Mexica tonalpohualli belongs to the wider Mesoamerican family of 260-day ritual counts. Scholarship on pictorial manuscripts shows calendrical divination embedded in religious and historical contexts. Its numerical resemblance to a Maya count does not establish identical correlations, names or interpretations.
Dreamspell is a modern creation associated with José and Lloydine Argüelles, developed around 1990–1991. In his own retrospective account, José dates the kit’s design to 1990 and production preparations to 1991. These are creator-reported milestones, not evidence that the system preserves an unchanged ancient Maya calendar.
Human Design was introduced by the teacher known as Ra Uru Hu. Jovian Archive locates its origin in an eight-day experience he reported in January 1987. That revelation narrative documents the movement’s account of itself; it is not independently verified evidence of a nonhuman source.
Richard Rudd describes Gene Keys as emerging from his study with Ra Uru Hu and years of contemplation of the sixty-four hexagrams. His account explicitly connects it to Human Design and dates the Venus Sequence revelation to 2004. This is the founder’s spiritual and intellectual autobiography.
Quantum Human Design is Karen Curry Parker’s contemporary reinterpretation of Human Design. In her account, she encountered Human Design in 1999, studied within its teaching network and later developed a different vocabulary influenced by coaching. These details are attributed to her account rather than a verified institutional chronology.
BG5, Penta, DreamRave and the Design of Forms are extensions within Ra Uru Hu’s teaching corpus. They should not be represented as one additional natal-chart preset. The official BG5 curriculum describes small-group work with three to five people; Jovian materials distinguish waking charts, dreaming matrices and nonhuman forms.
Galactic and whole-sky astrology extends astrological attention to objects beyond the familiar planets. Philip Sedgwick’s autobiography dates his own interest in the Galactic Center to a 1976 lecture by Joyce Werhman. This documents one influential practitioner’s development, not the sole origin of every deep-sky approach.
This registry label groups contemporary spiritual soul-origin interpretations rather than a single documented school with a standard founder or algorithm. Some use named stars or clusters as identity categories. The reviewed astronomical and practitioner sources do not establish a continuous ancient lineage for a universal starseed birthday system.
Constellational astrology uses actual sky regions or selected star patterns instead of twelve equal thirty-degree signs. The IAU standardized eighty-eight constellations and approved Eugène Delporte’s boundaries in 1928, publishing them in 1930. These boundaries serve astronomy; their adoption did not create a new astrological doctrine.
Babylonian celestial practice includes multiple genres across time. Scholarly editions distinguish omen collections concerned with king and kingdom from later birth records listing planetary positions. The Enuma Anu Enlil tradition and surviving horoscope tablets therefore should not be merged into a single modern natal preset.
Egyptian stellar timekeeping and decanal imagery precede the later Greco-Roman zodiacal syntheses. The Met’s copy of Senenmut’s astronomical ceiling records an original of approximately 1473–1458 BCE, with planets, decans, constellations and protective deities. Later monuments such as the Dendera zodiac belong to a different historical setting.
Numerology, tarot correspondences and I Ching birthday overlays have different histories and should not be presented as one ancient science. Museum evidence places early tarot in fifteenth-century northern Italian card culture; later occult writers added esoteric genealogies. The Yijing has its own Chinese divinatory and philosophical textual history.
This is a regional discovery entry, not one astrological system. Burmese Mahabote, Thai horoscope and divination traditions, and Balinese pawukon need separate source histories. Institutional manuscript records demonstrate locally transmitted tables and images; they do not justify deriving the whole region from one generic Indian or Chinese chart.