Plutino Connections: Pluto, Orcus, Huya and Ixion in radix dynamics.
Understanding transitions at the 65th Solar Return.
16-19 May 2015
Our radix at right brings to light the many aspects formed by the plutinos, TransNeptunian Objects (TNOs) in a 2:3 orbital resonance with Neptune.
In this case we're looking at four of the large plutinos Pluto,
Orcus, Huya, and
Neptune R, our trop geo Air singleton, is very much the nexus here, and closely conjunct Ixion and sextile Pluto, our helio trop Fire singleton.1
Pluto-Charon and Orcus-Vanth are both binary systems in the Kuiper belt.2
Pluto and Orcus3 are septile, and both nexūs, as is Huya, all of them bearing of the 6th House Sag complement.
Orcus (minor planet 90482) One of the largest known Kuiper Belt objects (KBO). It was initially and provisionally known as 2004 DW. The name Orcus, from a Roman god of the dead and another name for the Greek deity Hades, was
approved by the International Astronomical Union (IAU) on Nov. 22, 2004. It was chosen because Orcus moves in an orbit similar to that of Pluto. l David Darling. Encyclopedia of Science.
90482 Orcus I / Vanth Discovered 2005 Nov. 13 by T.-A. Suer and M. E. Brown at Palomar.
Vanth is a daimon in Etruscan mythology who guides the dead to the underworld. She often appears on tomb paintings and sarcophagi, where she is depicted with wings and a torch. She is
frequently shown in the presence of Charun, a guard of the underworld. NASA JPL
90482 Orcus Under the guidelines of the International Astronomical Union's
naming conventions, objects with a similar size and orbit to that
of Pluto are named after underworld deities. Accordingly, the discoverers suggested
naming the object after Orcus, a god of the dead in Etruscan and Roman mythology.
The name was also a private reference to the homonymous Orcas Island, where Brown's wife Diane had lived as a child and that they visit
frequently. Orcus was approved and published on November 22, 2004. Wikipedia. And See: Mike Brown's
Orcus Porcus for much more detail on the naming. The similarity between the Orcus and Orcas is noted.
38628 Huya Discovered 2000 Mar. 10 by I. Ferrin at Merida. Huya is one of the most representative gods in the infra-world
of the Wayuu Indians of Venezuela. As such it is associated with the rain and winter, and lives in the celestial altitudes beyond the sun. NASA JPL
28978 Ixion Discovered 2001 May 22 by the Deep Ecliptic Survey.
Ixion tried to win the love of Hera, but Zeus thwarted this by creating the cloud Nephele, which resembled Hera and by whom Ixion fathered the Centaurs. For his crimes Ixion was bound
to a wheel that turns forever in the underworld. The name was suggested by E. K. Elliot. NASA JPL
We develop our own interpretive frameworks with respect to the mythos in these cases, adducing such evidence as we may though chart analyses and other means or streams of consciousness. Work on this brief led me
to the writings of Jeremy (Jem) Neal at The Chirotic Journal, his research on the influence of Orcus in charts of clients and celebrity, his erudite
and insightful interpretations and commentary; Neal has written a book on Orcus, and posted
many articles. Boots Hart is another writer whose essays provide clear explication and astute psychological assessment, as, for example,
in her work on Huya, Rainmaker and Ixion: Our Conflict of Self.
Melanie Reinhart (2010) provides a PDF in which among other data she presents a list of associations rather different from the
common take on the Etruscan/Roman mythology4,5,6 for Orcus.
Cf. Horkos, God or Spirit of Oaths in Greek mythology. And See: Greek and Roman,
Orcus Mouth in Parco dei Mostri [Park of Monsters], built in 16th Century, Bomarzo, Italy. Photograph by Herbert List, 1952. The Essential Herbert List: Photographs 1930-1972.
HORKOS (or Horcus) was the spirit (daimon) of oaths who inflicted punishment upon perjurers. He was a punitive
companion of the goddess Dike (Justice). Theoi.com
But Reinhart associates Orcus with Orca, Orcinus orca, the killer whale, and she references what I agree is a beautiful article on the Orca, entitled
Soul Connections in The Sea, by Helen Kaye Watts (25 Feb 2008).
[...] Orcas live in stable family units or pods which are always matrilineal in nature. Males stay with the matrilineal pod for life, only leaving it to find a mate and returning afterwards. And
while each pod is led by an elder female, males have an important role to play, caring for the elderly, very young and weaker members of the group.
[...] Divers off the coast of New Zealand have reported numerous instances where they have encountered orca on their dives. Many report they first became aware of the orcas' presence when the orca 'zapped' them
with their sonar. With their eyes, orca can see just as we do, but with their sonar, orca see not just the exterior, but the interior of a person, fish or other orca. Perhaps in these instances the orca was merely
using its sonar to 'check-out' the kind of being that had ventured into its environment, but many who have experienced these Close Encounters of the Orca Kind have reported feelings of increased well-being as a result.
One diver told of how an orca appeared to direct its sonar at his heart charka "I felt my entire chest open up." Another said the orca appeared to scan him from head to toe.
"My entire skeleton appeared to articulate, as if I were being
stretched then it did the same with my body. The next day I had this incredible purge. It was as if the orca had
helped my body rid itself of toxins. I'd never felt so well."
In a previous study, YODs are..., we noted that [s]ome scholars believe that Orcus had no individual identity. Others argue from existing evidence
that Orcus was the bringer of death [...] Orcus.
Kathleen N. Daly, Marian Rengel. Greek and Roman Mythology, A to Z. 3rd Ed. 2009:107. I haven't sourced this statement beyond the referenced work, but it certainly rings a bell.
Reinhart's take on the Themes of Orcus and implications of "Astrological Orcus":
- Alignment with the soul's contract and oaths, clearing what is in the way of fulfilling them.
- Healing of and from the cosmic matrilineal line and personal issues to do with bonding or entanglement.
- Discerning deeply hidden aggression and allowing the energy to transform.
- Anchoring extra-terrestrial communication.
- Allowing new life to surface, perhaps heralded by dreams.
- 'Belly of the Whale' experiences ― feeling 'swallowed' by person or circumstance.
- Watery feeling 'understood'.
- Echolocation, clairaudience, sensing the emotional qualities within personal 'impact'.
Returning to the radix we note that none of the plutinos links directly with Saturn, which is the focal point of a kite formation with Hekate at apex, Nephthys and Lilith at the wings; the stellium is engaged
by this formation, as Saturn trines Lilith et al., including Asclepius. Pluto, part of the core kite formation , squares much
of the stellium, but is binovile Sun, making evident the theme of self-transformation in light of the Atmakaraka. Saturn in the 3rd also squares the entire Sag complement, to which all plutinos are linked.
Pluto aspects from the 2nd to the 11th describe developmental challenges regarding personal resources and social connections, yes, but in this case, emphasizing self-expression in the context of the larger collective,
thus moving from personal to transpersonal plurality. Applying the House categories of Personal (1-4), Social (5-8), and Universal (9-12), we see that all planets and most selected asteroids and positions are found
in the Personal and Universal; this includes singleton Neptune R and lead planet Jupiter, in the 4th and 9th respectively. The Social group is engaged by major dynamics in the chart, and by all the plutinos,
with a clear emphasis of the 6th.
What we see is a set of dynamics self-transformative in nature, including the core kite formation, focused at Venus and the
Aries complement, 10th House, but strongly engaging the Chironic group, as, for example, in the YOD of Sun and AC to GC. We have additional YODs to Hekate, Lilith, Pluto and Neptune R, and we can work with
a YOD to Jupiter if we add Transpluto (5Leo15'), but a majority of chart inconjuncts we've already shown go from the 11th-House stellium to the 6th.
Note that we're not trying to identify personal (egoic) attributes in this exercise, as in I am this; I am that. The objective is to apperceive process and apprehend course on the basis of inner resonance
with and psychoemotional response to identified archetypal principals in the chart, the evident connections and psychospiritual dynamics. The question involves where we're going from here, not as a destination,
but what we're opening to become. While the work is analytic, it also relies upon creative imagination, 'hearing' and 'seeing'.
So then, in Social (5-8) terms, Saturn (our mutable singleton in helio trop, Koch) aspects from the 3rd to the 6th necessitate analysis of intrapsychic wounds arising from problems with the social order,
the philosophy of the group, which is here explored in personality experienced as a group, a plurality, with the development of an egoic awareness in context of a Higher Self, an ordinating, understanding,
nurturing authority, relating with multiple principals, developing an ethos of inclusion and tolerance.
12th-House Orcus opposes the Sag group 6th and squares Mars in the 3rd, but it strongly connects and works with Pluto in the 2nd to refine personal resources and values relative to the 6th, bringing
Venus and Neptune R to bear, Ixion and Huya, 4th and 1st House themes, psychospiritual home and manifestation.
We might say, in less complicated terms, that while much effort has hitherto been placed on working within an intrapersonally experienced collective, a personal plurality of personality as it were, there now
presents a shift of emphasis, or perhaps perception, to a transpersonal plurality, a collectivity in relation with which the focus is not on matters of identity but transcendence thereof.
Om Tare Tuttare Ture Mama Ayuh
Punya Jñana Pustim Kuru Soha
White Tara Mantra
White Tara (Sanskrit: Sitatara;
) is sometimes called the Mother of all Buddhas and
she represents the motherly aspect of compassion. Her white color signifies purity, wisdom and truth. In iconography, White Tara often has seven eyes in addition to the usual two, she has a
third eye on her forehead and one on each of her hands and feet. This symbolizes her vigilance and ability to see all the suffering in the world. The "Tara of Seven Eyes" is the form of the
goddess especially popular in Mongolia. [...]
Tara has many forms and colors.