Heruka Chakrasamvara and Vajravarahi (Vajrayogini): Emergence
27-28 February 2015
There are many transit patterns we might consider in this analysis, engaging a range of dynamics and cognitive structures. Those chosen for the chart above are sufficient to elucidate the "mother" theme we need to
work through at this point. We've identified a grand square that includes the Cap focus at Vega/Nephthys, 14-16º (here's
an interesting article by Boots Hart CCP on Pluto conjunct Vega, at those very degrees).
TPluto remains pretty much precisely square Neptune R, 7th to 4th, and engages our core kite [NepR 4th - Plu 2nd - ChirR (CerR, RasAl, CharR, Ver) 6th - Ven (Ves) 10th] each element of which engages
Moon 11th, ruler of the AC (eso ruler: Nep), and the MP of Moon-ChirR is Jup in Pis 9th, with TJup now essentially exactly conjunct Plu 1st. More might be adduced along this line but the point is obvious,
its complex nature notwithstanding. Matters of partnership and cooperation with others, intimates and adversaries are closely tied to foundational issues going to maternal attachment and object trust. The
term 'complex' clearly has significance in this context, and the organizational theme at its heart involves maternal violence and rejection, with lack of paternal communication. This apperception of the complex omits
my contribution to the exchange...
Transiting Pluto conjunct Vega and Nephthys in the 7th, with contributing dynamics.
There are those who read negative experience as consonant with karmic need, to the effect that, at their own karmic expense or developmental need, souls perpetrating the deed have so agreed with the victim, to provide the
latter with such opportunity to work through whatever the issue. I find it fruitless to argue against this proposition, since my experience does not confirm the a priori, but I am not a believer in reincarnation,
the evolution of a 'soul' through thousands of lifetimes; while I can appreciate the relative merit of a gripping evolutionary story, I view the nature of my experience rather differently. I retain a 'common sense'
appreciation, nonetheless, of evolutionary, reincarnational framing in the cognitive apprehension of psychospiritual events. The story of Amenhotep IV (Akhenaten), for example, is of significant interest to me, as are
many others historically.
One might look at the conjunctive complement of Vesta, Venus, Rahu and MC (we could add several additional factors, here) in Aries and assert the need for independent initiative, perhaps with injury contributing to or so
informing the ingénue (there have indeed been certain gender issues at play) especially with Venus in detriment, ruled by and parallel to Mars, but again, the core kite and Pluto/ChironR connections indicate a theme of
transformation and recovery, so it's not difficult to appreciate the presentation of a psychospiritual need. There strikes me as being an overlap of developmental themes in families, without the necessity of
karmic or reincarnational schemes. That's sufficient remedy for me. It provides a frame that makes it possible to accept and work with most narratives one that's true for me, consistent with what I
'hear' internally, from informants who've evidently lived before or right now, here or in different dimensions. Whoever they may be, I appreciate and work with them familiarly, in plural personality, in consonance
with my experience of immanent divinity.
In the Trop Radix, Cancer (traditionally, the Great Mother) 1st is a full house: Uranus, Osiris, Sirius, PoF, Ishtar, AC, Isis many more factors might be considered, but those selected are salient in this exercise.
We can treat them as the Cancer complement, a grouping that works together, with Sirius, apex of the kite formation focused at Vega/Nephthys, uniting them at center; Sirius also serves as apex of the YOD kite, with
a 'hammer-head' extension linking Vishnu and the Sag complement. The Vega/Nephthys focus in Capricorn (traditionally, the Father, or dominant parent) 7th is trine and ruled by Saturn, which is also the eso ruler,
in complement with Juno and Mars), Virgo 3rd, and that Virgo complement also trines Lilith (which is also an exo ruler of Cap), Moon and the balance of the solar stellium in Taurus 11th.
We might organize that information in terms of initiation, a movement from the 1st to 7th, from an internalized position of security to the actualization of personality in society. But the dynamic also
works the other ways though not shown in the chart, Vega/Nephthys 7th is apex of a kite formation focused at Sirius 1st, with wings at Hekate 9th and the Part of Identity/Zuben Eshamali 5th. So what we're seeing is
one and the same essence, the Mother-Father, if you will, from two different perspectives, applied in the context of subject and object, individual and partner.
Sirius / Vega ... Chakrasamvara
It's an oversimplification to symbolize the Moon as 'mother' or 'feminine' and Sun as 'Father' or 'masculine'; there are elements of both in each. This also applies with respect to Yin and Yang, in which context we think
of the five principles: (1) All things have two aspects, a Yin and a Yang; (2) any Yin or Yang aspect can be further divided into Yin and Yang; (3) Yin and Yang mutually create each other; (4) Yin and Yang control each other; and (5)
Yin and Yang transform into each other.1
So, when we look at an axis such as we see here, between
the 1st and 7th, and when we elaborate this with two kite formations aligned to that axis, we have a union of influences a single essence we might apprehend as a state of emptiness and bliss, beyond samsara
(this brings us to the Chakrasamvara imago). Our description might include the Father and Mother, for instance, or purusa
but we're really attempting to describe a single 'source' in which inhere, inseparably, these
issues at play.
This union is beyond gender, but referencing it benefits from a schema familiar to my experience, and in this case, goes to a parental, mother-father model a metaphor more accessible, more useful
with respect to working through an issue is the concept of than Wuji|Taiji|Yin-Yang, though the latter is quite sensible in other contexts.
From the Tao Te Ching
of Lao Tsu, Ch.42:
The Tao produced the One.
The One produced the two.
The two produced the three.
And the three produced the ten thousand things.
The ten thousand things carry the Yin and embrace the Yang and through the blending of the Qi they achieve harmony.
Working through ... Neptune, TPluto to Imago
We find a grand square in the above chart, Sirius : Vega/Nephthys, 1st to 7th, and Venus : Neptune R, 10th to 4th. Neptune is especially significant in this case, and the squares to Can-Cap suggest a need to unveil the
mystery, come to grips with the underlying reality, 1st to 7th via 4th, psychological foundations.
In the 1st we find Sirius
, a binary system, name derived from Seirios,
sparkling or scorching, a term also applied to Sun and to stars in general. According to Ptolemy, the nature of Sirius is Jupiter and Mars; others say
Mercury and Mars, or Jupiter, Mars
and Venus. In association with Neptune
, Sirius is thought to indicate occult interests, intuition, organizing ability
(Robson, ibid:209). Sirius is the brightest star in the sky
and holds special meaning in many cultures,2
associated with Isis and several additional deities by association in ancient Egypt, where the first New Moon after the heliacal rising of Sirius marked the start of the calendar.3, 4
"[A]rguably the next most important star in the sky after the Sun",5
we note that "Vega was the northern pole star around
12,000 BCE and will be so again around the year 13,727 when the declination will be +86°14'".6
The 'Lady of the House', Nephthys (Nebt-het /ˈnɛbˌθɛt/)
is in the 7th, and is associated with Neptune
as Linda Star Wolf and Ruby Falconer describe so beautifully. Vega, likened by Ptolemy to Venus and Mercury, when linked with Neptune, is associated with
occult interests and a practical, scientific mind (Robson, 1923:217). Our sun's direction of motion (and thus our Earth's corresponding motion) toward Vega has a special name [...] the apex of the sun's way.
Vega the solar apex star.7
We're dealing with equivalence and square, in this case, so we need to determine what's real, what we're heading to.
Pluto conjunction here means that this is the area of transformation, public involvement and partnership. This bring the matter of identificatory imago to the fore.
Anuttarayoga Tantra... Mother and Father
Now, applying the foregoing, as well as the descriptors and attributes at left, and considering the indicated dynamics in the chart, we come to the concept of Chakrasamvara with which I experience a resonance,
a familiarity and openness, as well as a sense of the Mother and Father tantras in Anuttarayoga Tantra (Sanskrit, Tibetan: bla na
med pa'i rgyud ).
Some of that familiarity no doubt arises from recognition of the imago significance of Vajrayogini, who is sometimes presented with Samvara and appears the equivalent of Vajravarahi.
The following description is drawn from Heruka Chakrasamvara, at Khandro Net, a premier site situating Tibetan Buddhism within a wider context.
Shamvara/shambara means ecstasy, the bliss that is the result of tantric practice. It is related to an epithet of
the Hindu god, Lord Shiva, who is addressed as Shambo, usually translated, Auspicious One. In fact, Heruka's topknot is adorned with the moon -- the characteristic jewel adornment
of Shiva, and in his activity form, he also holds, among other attributes, the characteristic trident.
The word heruka comes from Sanskrit and it signifies a semi-wrathful guardian. Used independently of any other name, it usually
refers to Chakrasamvara. It is taught that each syllable represents Emptiness: He [pron. hei] is the nature of emptiness of all dharmas
or phenomena, present here and now. Ru -- like the wind bowing through a channel -- the nature of emptiness of all beings, and
Ka -- the union of bliss and emptiness.
The name Chakrasamvara means Supreme Bliss of the Wheel. The great Heruka is often depicted with four faces, twelve arms, and in union or
complete embrace with his consort, Vajravarahi. He is blue-black.
His arms stand for the 12 links, or nidana, in the chain of causality. The three eyes stand for the three times and the four faces, the directions. The first pair of hands
holds a vajra and bell symbolizing the union of skillful means and wisdom. The second pair rends the elephant hide of appearances, stretching the skin
of illusion like a cloak.
A damaru (two-headed) drum in the third right hand shows that Samvara's "voice resounds joyously." The third left hand holds the khatvanga, a spear with three heads that represents "the blissful Thought of Enlightenment."
His fourth right hand brandishes the axe that "cuts off birth and death at the roots."
The skull bowl of blood in his fourth left hand shows that he "has cut away discrimination between existence and nonexistence." His fifth right hand wields the vajra cleaver that "cuts off the six defects, pride
and the rest." The vajra lasso in his fifth left hand binds beings to wisdom from life to life. The trident in his sixth right hand signals that he has "overcome the evil of the threefold world." The severed head of
the god Brahma dangles from his sixth left hand, showing that Samvara "avoids all illusion."
Shamvara is beyond both samsara and nirvana. To signify this, his right foot treads on Kalaratri (Darkest Night) representing nirvana and his left foot is on Bhairava, The Terrifier, sustainer of samsara (sangsara).
Accomplished practitioners of the Heruka Tantra manifest different qualities especially the realization that all phenomena are one with the mind of Heruka, or the product of bliss and emptiness.
Working with the imago...
We are moving through issues of the 7th, working with the Chakrasamvara imago in gestalt. The shift is from preoccupations of the 1st, to considerations of the 7th, partnerships and relationships which, to be
entertained successfully, necessitate focal shift to service and support, the provision of which requires a collective orientation, a transition in keeping with the imago declared. It's consistent with
the Wuji/Taiji/Yin-Yang work, but again, seems to involve a transformation of the arcane mother-father.
Useful but not to be taken as prescriptive references include an interesting talk by the Dalai Lama, entitled Introduction to the Chakrasamvara System of Anuttarayoga Tantra,
translated by Alexander Berzin (February 2012); and a talk by Tsenzhab Serkong Rinpoche I, translated and edited by Alexander Berzin and Sharpa Tulku (1976), entitled
Extra-bodily States in Buddhism, explicating the concept of
'illusory body' and other such phenomena in Buddhist esoteric practices.