The Jupiter Function
The capacity for intense, significant, integrating and "noble" relationships, able to stimulate the imagination and to give psychological-mental birth to great symbols or meaningful dreams-visions, is basically represented in astrology by Jupiter in its higher aspects. Jupiter is "basic" in the imagination-process (though evidently not the only planet to consider) because it represents the feeling for human relatedness. Jupiter in man is, at the psychological level, the realization that every person contains latent potentialities which cannot be expressed by merely projecting one's own muscular-sexual body-power (the latter being symbolized by the planet Mars). Jupiter tells us — symbolically speaking — that there is an inner world whose energies can only be aroused by real human relationship based on deep and intense sharing. A sharing of what? A sharing of our differences.
The woman needs to share with the man what he is in outer being — which is also what she potentially is in her inner. being. What is latent in the woman can only be aroused and made conscious through a kind of catalytic action exercised — by the man's outer nature — which includes also his logical intellectual mind. This, however, is something different from the instinctual desire of the woman's sexual nature for the man's male power; such a desire brings together what is exterior and physically operating in the male and the female; astrologically, it refers to the Mars and Venus duality. It deals with the outer life of the human species, with the procreative function and (at a social level) with the purely physical manifestations of productivity — i.e. the production of food, of wares, of all the necessities for mere physical existence.
The other kind of relationship between the woman and the man operates in her inner psychic world — the outer conscious activity of the man affecting the inner psychic development of her latent unconscious masculinity. It is characterized typically by the relationship of the daughter to her father — or of the boy to his mother. I repeat, the boy needs the love of his mother to develop his inner nature — his "anima" - and the girl needs the love of her father to arouse and to feed within her the masculine components of her total personality, and thus to allow her power of imagination to grow.
If the father is absent, remote, or too busy to care, the young girl's psychic life fails to be aroused normally. Her father's example gives no food to her latent imagination; nothing radiates from his body, his intellectual activity, his mere presence, to stimulate the latent masculine components of her total personality. This inevitably has a profound, lasting effect on the girl. Unconsciously, she feels frustrated, inwardly empty — and unconsciously she will seek a "substitute father." It may be another man, a teacher perhaps, or a heroic figure in the movies or in real life, but something characteristic of the man's world of systematized, logical, authoritarian thinking may become, partially at least, a "substitute father." The Bible, as "The Book" directly revealed by God the Father, or modern science — whose laws are presented as immutable, true, and utterly reliable — or even a political dogma; all these can be more or less artificial stimulants to arouse the psychic masculinity of the girl if she lacks a true, effectual father.
Such a girl develops a characteristic type of mentality, so frequent among American women, because most American fathers seem unable to act positively and significantly as fathers- - as even our most well-known comics can testify! It is the animus type of mind which manifests itself in a scattered superficial avidity to learn all sorts of things, and in the frantic search for a spiritual guide or Hindu guru ( Jupiter!) — indeed, for a variety of such pseudo-father figures which rarely can adequately fill the psychic emptiness left in the woman as the result of an unsatisfactory relationship with her father in childhood. (It may be "unsatisfactory" also because the girl is emotionally attached to her father and thus sees him unconsciously as a potential lover, yet cannot consciously admit this to be true; thus the father-relationship becomes twisted by emotional conflicts, fear or guilt, and it does not fulfill its real psychological function).
The boy, without an adequate mother-relationship, may in a similar fashion pass his life searching for some ideal mother, or find a more or less ineffectual or even tragic substitute in his allegiance to a Church or a political Party which enfolds him psychically like an ideological womb. He may feel psychically empty and forever lonely — and he may try to fill the poignant void within with over-vivid, perhaps unhealthy, dreams of the "mystic woman" or the "Muse" who, if only he were to meet her and become one with her — he believes — would complete him, or even save him from some fancied sin or guilt. He may thus attract to himself the type of woman who, by her temperament, is apt to become a convenient screen upon which the psychically undeveloped man projects his great woman-dream — not realizing, in most cases, that the woman he pictures in his dream (and who may even seem to speak to him "inspirationally") is actually the very image of his own inner feminine potential which somehow has remained incomplete or almost totally ineffectual in his life.
In most of these cases of psychological frustrations (which indeed are very frequent, yet may manifest in many and varied ways) the natal Jupiter is affected. The planet or planets with which it has a discordant relationship (opposition, square, semi-square and some conjunctions) should indicate the basic cause of the frustration. But, Jupiter is not to be considered alone, for what Saturn represents in life also plays an important part in molding the personality. Jupiter and Saturn can never be separated from each other. Just as Jupiter refers to the relationship between the child and the parent of the opposite sex, so Saturn refers to the relationship between the child and the parent of the same sex.
By permission of Leyla Rudhyar Hill.
Copyright © 1971 by Dane Rudhyar.
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