A Journal of Inner Work and Therapeutic Arts
Immanence and Identity in Plural Personality

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Transiting Ketu in the 10th: Review and transformation.
Worksheet showing sayana (trop geo, whole signs) assessment of TKetu conjunctions with Vesta, Venus, Rahu and MC.
By contrast, in Traditional Lahiri, TKetu moves through bhava-9 and TRahu, bhava-3.


12-19 December 2014

The trop geo whole signs radix (1950) shows Ketu in Libra-4 and Rahu in Aries-10. In contrast, trad Lahiri sid whole signs shows the loci as Pisces-9 and Virgo-3, respectively. Whichever system we use, current positions for Ketu and Rahu are opposite the radical.

The complete nodal cycle is about 18 years, so TKetu and TRahu were first at their opposite radical loci in July 1959. Then again in Feb 1978, and Nov 1996.

We're beginning the fourth instance of this series, as TKetu trines Pluto (~ 14 Dec), conjuncts Vesta (~ 21 Dec), conjuncts Venus (Feb 2015), etc.

TKetu conjunctions with MC [4°37Aries] and RahuM [4º56Aries] will occur in July-August 2015 (conjunt RahuT @ 6º32Aries in June).

We're working chiefly with the trop geo chart in this exercise (while mindful of the sid geo) because nodal transits of bhavas 10 and 4 figure prominently in our review of constructs, conditions and circumstances during this period. These houses are concerned with power, authority, governance, public, profession (10), and bhakti, devotion, emotional, mental well-being (4).

In the current period, now through September of next year perhaps, we're looking at a transition from life lived in relative seclusion and work predominantly written and analytic, to increased interpersonal contact and transpersonal opening, in conjunction with more active pursuit of certain arts. There is increasing tolerance for such expansion as TJupiter squares the solar stellium but concomitantly trines the Sag complement centered on Chiron R, trine 10th-house Venus and 1st-house Pluto.

It is useful to note, here, that Jupiter is leading planet in the locomotive pattern of the radix, and that Jupiter tenants Pisces-9 in trop geo (Aquarius-8 in sid geo). Of the traditional grahas, Jupiter alone disqualifies from Kala Sarpa Yoga, specifically Ghataka Kalasarpa [Rahu-10 Ketu-4] and Shanchachud Kalasarpa [Rahu-9 Ketu-3] — the Kala Sharpa  ("time snake"): all seven planets to one side of the nodal axis, contained between past and future, so karmic in consequence;  but Jupiter's placement to the West of the line affords Guru added gravitas, I think, in this context. Ashtakavarga bala  for Jupiter is 8 in sayana D-9. And Jupiter-9 contributes to an important kite formation ( 9-11-1-5 ), with apex Hephaistos-11, wing Uranus/Osiris-1, and focus Pallas-5;  this formation goes to psychophilosophical growth, construct-creation serving group enlightenment (Hephaistos, Buddha, Taurus), basic personality and drive (Moon, Neptune, Pof, Uranus/Osiris), creative healing arts (Pallas, androgyne).

The kite clearly shows vocation in trop geo. We know that the Nodal and MC axes square Uranus-1, which is trine Pallas-5, in turn inconjunct Rahu-10 and semisextile Ketu-4;  Pallas is thus a work-through in matters of self-governance, performance, and psychological foundations. The significance of continuous transformation is also evident in these and related placements: 5 is 8th from 10;  Jupiter-9 is 12th from 10;  the Cancer complement is 4th from 10;  and Isis-Transpluto-2 (another Nodal work-through) is sextile Ketu, both forming a YOD with Jupiter as focus ( 2-9-4 ).

In trop geo (sayana) we find Rahu-10 as Amatyakaraka (AmK), the indicator of career, and the conjunction of Rahu with MC and Venus is further suggestive in that regard;  however, this locus does not describe my experience. Rahu-10 is novile Lilith-11, which is trine Saturn-3, which conjuncts Juno/Mars, trine the solar stellium. We might suggest a career in journalism here, and there's certainly an element of the journalist in the journaling I do, but my investigations are psychospiritually oriented, relative to house 6. In that house we find the Sag complement, centered around Ceres R and Chiron R/Hygiea, both biquintile Lilith-11, which is considered part of the solar stellium by extended conjunction. Each planet in the stellium (including Lilith) figures in YOD formations focused in the Sag complement ( YODs: 11-6-1 ). The "creative healer", Pallas-5, focus of the kite, is novile Ceres R and semi-quintile Vertex (inconjunct Lilith). And we might consider Lilith/Hephaistos as conjoined apex, the ordinating thrust of the kite.

But the main theme of this exploration involves the passage of TKetu through early Aries, beginning now and running till early fall of next year. What do we know of that?

Well, first, note that in sayana Navamsa we find Ketu-10, opposite the Rasi locus. By contrast, in the Traditional Lahiri we find Ketu-10 and Rahu-4 in D-9, Ketu-3 and Rahu-9 in D-1. But with Rohini-paksha* ayanamsa (which I often prefer over Lahiri), we find Ketu-9 and Rahu-3 in D-9, Ketu-3 and Rahu-9 in D-1. At this juncture in such assessments I am wont to shift systems and focus on Rahu-9 and sid geo, because the dissonance I experience in consideration of Rahu-10 grows too loud, particularly with a Mesha rather than Meena locus. I am self- rather than other-competitive, prefer a minimalist lifestyle, and, while sometimes frustrated by poverty, have little interest in material pursuits. There is a sense of "been there, done that...", but also capacity to honor others' experience and accomplishments in those areas, as well as the pain of those distressed or deprived.  Rahu in Meena (Pisces) is a much better fit, and Ketu in Kanya (Virgo).  But 9 informs 10, from which we can look to 9 as a base of return, for review and recharge, and, in that sense, recognizing that the time has come to leave the monastery, to adapt, improvise, and overcome, I think Ketu-10 in Mesha is quite meaningful. We are creating a path...

There are many different ways in which the Nodes are interpreted, but among the most common is the idea that South is past, North is future. Elaborations abound. On her summary page, Barbara Pijan shows "fusion * diffusion", "passion * apathy", and "ambition * disregard" as global descriptors that distinguish Rahu from Ketu. Nikil, on the other hand, reduces the differences to "lie" vs "truth";  he describes Rahu as "a planet of expansion [...] beyond limits", with intentions "always malefic". Yet I think both are seen as agencies of enlightenment, one working through passions and desire, the other withdrawing from, decathecting. Carried too far, both paths prove problematic. They represent transformational processes, expansive and contractive, like Sun and Moon, Yang and Yin. I appreciate the take by Dr. Shanker Adawal on Ketu and Rahu, from which I draw the following:

Ketu, [the] South Node or Tail of the Dragon, which is under Neptune's and Saturn's rulerships, means the ideal, the concept. It is the theory and the past. If you want to find out from where the subject extracts the seeds and juices of his dreams, seeking and efforts, see in which constellation or sign and house his South Node resides. Ketu represents the abstract, spiritual, non-material and divine aspect of the individual, and not necessarily misfortune, obstacle and delay, though often misery and suffering shall be present [...]

Locus of radical Ketu is Hasta, ruled by Moon, deity = Savitar [Savitṛ], the Sun God, and the primary motivation is moksha.

As Ketu transits 10 and engages the various dynamics illustrated in the chart, Rahu engages 4 and 2/6. I don't read Rahu and Ketu as bringing disaster and misery, and only in a sense do I see them as future and past.  Rather, they represent different aspects of the same Path;  one engages the external reality, the other detaches and receives. There have been and continue to be many challenges during this period.  Every experience goes to enlightenment. That is the focus. Creative healing.

TRahu-4 has not been emphasized in this brief, but its importance is not diminished by our attention to TKetu-10; again, the Nodes are interpreted with respect to the developmental initiative, as different aspects of the same Path. Jupiter and Saturn may be seen as opposed in the radix (-7.75°a), and the nature of that aspect is in some respects similar to the push-pull of Rahu/Ketu. We might also say that like Yin and Yang, they turn into each other. Where Rahu engages desire and belief in the material world as the ultimate reality, source of reward and happiness, Ketu diffuses desire and disengages, making evident that such gains are ephemeral and not the source of happiness. Considered "shadow planets", both are associated with pain and suffering, with extremes. If we presume that incarnation is the result of desire for and belief in the material world, and if we consider that life after life may be lived under that delusion until true awareness is achieved and enlightenment brings moksha, then the desire for life may not itself be construed as emancipatory. The extreme, here, might be that all desire is problematic, as is life itself.


A middle path holds more appeal. Life is lived to a purpose. There is desire and belief, there is recognition of limitation, and there is release. For example, as TRahu-4 conjuncts Neptune R, which is sextile Pluto-1 and Ceres R-6 plus the Sag complement, the kite formation is engaged, focused on Venus/Vesta and Rahu/MC-10; that focus goes to what we might call the art of self, or ego-Self, gestalt self, plural personality. Now, with TKetu-10 at that focus, we have a a change in apperception, plural personality as singularity in context of a greater plurality in singularity — movement to another level: One as Many as One as Many as One... Ketu-4, the radical position, is conjunct Neptune R and quintile Ceres R-6, so engaging the Sag complement, including the Great Attractor and Galactic Center, the Sun's Sun. That theme goes to difficult conditions and a lack of harmony with social trends, being out of sync, but at the same time affords perspective and discrimination, working as channel for spiritual purpose.  TRahu-4 magnifies these conditions — I've also been a more active caretaker during this period — and energizes the biquintile NeptuneR/Mercury R/Moon connection, firing up the imagination, pushing for transformation.

The thing is, consistent with TRahu-4, there's a desire to leap forward in material terms, be in a position to provide, to have and own, obtain art supplies, move to a bigger place with studio space — if this, then that, but without the willingness to go through the necessary and normative steps to do so. I have no such sustainable ambition. The reality appears to be that what "I" want is simply not of this reality.

TRahu-4 seems very much to be about identifying what spurs the ascetic in me.

A path is made by walking on it.
— Zhuangzi. (Chuang-tzu.)

Flow with whatever may happen, and let your mind be free:
Stay centered by accepting whatever you are doing. This is the ultimate.
— Zhuangzi (Chuang-tzu). Nan-Hua-Ch'en-Ching: Or the Treatise of the Transcendent Master from Nan-Hua.
Leon Wieger, Trans. Llanerch Press (1992)

Transiting Jupiter Trinamic : A powerful pattern of squares, trines, and inconjuncts.
Stuff happens without thought.  Wuji, Taiji, and the 10,000 things.

6-10 December 2014

From an early memory...
While the circumstances make for an interesting story, I won't get into them here except to say that the general anesthetic I was administered (ether?) quickly turned everything pitch black, apart from the massive blue and white spiral down which, bodiless, I rapidly descended with progressive loss of self-awareness. I had never experienced such terror. My world had gone dark once before, in response to my enraged mother. That had happened when I was five, maybe six ... some time past. This was different. I was eight. The surgery, I would understand years later, was to repair an inguinal hernia.

Alone, deceived by a nurse I hadn't believed when she'd shown me the Lone Ranger's "mask" and asked if I'd like to try it on, an authority of whom I'd felt leery but hadn't conceived as the threat she turned out to be, restraining me with burly might when I realized something was wrong. I was not prepared for what happened, you see, hadn't been told anything, what to expect. My parents weren't big on communication. They were young, in their late-twenties, isolated, prematurely responsible. And I was prone to getting in their hair, or not-being-there. And doctors too: The less a kid knew, the better.

So, with the Lone Ranger's mask in place I breathed rapidly, fearfully, quickly, and I panicked, fought strenuously but with rapidly diminishing strength, blindly, utterly terrified at these new unknowns, aware of that burly nurse's inimical grip. Another part of me simply observed, however, followed the roll, let things unfold ... because really, this was completely out of my control. It was happening to me, yet it was compelling. I could "see"—

Of course, the terror is what I remembered most, what was foremost on my mind. No doubt the "eyes" with which I view the experience at this writing are informed by years of study and practice, but, nevertheless, I believe there was a parallel awareness at the time of the event. A detached observation.

The descent — the whole event troubled me at a level so fundamental I thought of it as horror. It left me mistrustful of authority, though that may have been the case long before.  The point is, it didn't disable me. At some equally fundamental level, in fact, it conveyed a sense of ultimate reality. Indeed, the boundless nothingness, the absolute absence of light and the sharp bright blue-white of the spiral struck me as utterly beautiful, clear, precise. Indicative of an order supreme and...

These days, that early death-spiral strikes me as Taiji, apposite imagery of the spiral force, a going back to Wuji...

Recent TSaturn oppositions to the solar stellium have been followed by TJupiter squares, describing a lengthy period of transition, with financial limitation and production decathexis, loss of investment in work become routine. The above study sheet reveals a TJupiter dynamic that engages a YOD complex focused on the 5/6 from houses 1, 12 and 10. That focus is the sidereal Sco/Sag complement in houses 5/6 (trop = Sag 6), which includes other players by extension but most precisely: Siwa, Hygiea, and Chiron R.

With respect to theme, Chiron R is meaningful in both loci, 5 and 6, going to healing — as creative response to personal desire for regeneration, and as psychophilo-
sophical response to group health and well-being, common rights and freedoms. Chiron R is a key of signal importance in the radix, and locus informs of direction for action, as does sign. I ride the fence when it comes to focus on the production of art, for example, or focus on matters of philosophy and practice in matters of health and well-being in gestalt, whether with respect to plural personality or transpersonal reality, intra- and inter-connectivity. That's the 10th-house variable — the matter of what work there is to do; it's why we're using the sidereal chart in this exercise, because the TJupiter squares challenging Mercury R and Moon in that locus go to gestalt governance and role performance.

Consonant with the question of appropriate course in this case, in addition to issues of acceptable desire and right action, there now arises first cause. Current studies concern Wuji, Taiji, Wu Xing, and the 10,000 things. We work with mantras, Bijas, Dhyani Buddhas, and more. We are, it would seem, between worlds and somehow ... without thought.

Well, we are not with thought of familiar schemes. There's a greater detachment, a rising above or beyond. More frequent occurrence of unexpected images and unusual dreams, discordant themes, people and scenes, inevident means, harder to analyze.

And just this morning, the realization that in the ultimateless Wuji is potential to be whatever is focused upon ... Taiji.

Trailings in time, redefining, realigned.
Remembering tJupiter squares and tSaturn oppositions to the solar stellium. Related dynamics and suggested course.

11-13 November 2014

Jupiter and Saturn are opposed (-7°44'48"a) in my trop geo radix, and both play important roles in readily identified developmental dynamics. Here, however, we're focusing on aspect patterns involving T♃ squares and T♄ oppositions to the solar stellium. These are sequence patterns, each a series of direct, retrograde, and direct connections. In the next few paragraphs I'll adduce two time frames during which these transiting aspect patterns previously presented, and explore the current instance. Each occurrence is characterized by intense isolation and privation in one sense, but of transformation in another, a shifting of dimensional awareness.

TJupiter squares to the solar stellium go to philosophical orientation and the development of new predicates for expansion. T♄ oppositions to the solar stellium go to structural challenges, collapse/demolition and reconfiguration (♄ Q ♅ ∥ ♇) — both Uranus and Pluto are involved in this, the latter squaring the stellium by extension through Lilith and Moon. In the system dynamic Saturn serves as stabilizer, the "strong hand supplanting political hysteria"; it represents order and organization, the quiet calm. Saturn is also limitation and restriction, of course, and in that respect, a demanding teacher. The Jupiter influence (focused through the radical dynamic: ) tends to follow the Saturn initiative in the case of these opps and squares to the stellium; it represents something of a descaling, a molting, a necessary realignment of psychophilosophical orientation prior to the T♄ connections with Ketu (4th) and Rahu (10th) as Saturn journeys through the 5th, Sag (where we also see the importance of the 9th degree, something of a "fated" point it seems, location of Antares, close to the Vertex → opposed now by sec.prog. MC in the radical 12th, Gem). So in the three time frames that follow, we'll focus first on the Saturn oppositions and briefly apply the Jupiter squares.

1955, 55-56
The first series of T♄ ☍ ☽ - ☿ R - ☉ occurred during ages 4.66 - 5.5 y, began with exact opposition to Moon in Jan 1955 but did not reach exactitude with ☿ R and ☉ before going retrograde, then direct again in Oct 1955, with the final exact opposition to ☉ in late Nov 1955. My first experience of the daimonic, or immanence, happened in this time frame — communication of a transcendent nature, guiding, advising. And I remember painting racing stripes on beautiful gray car, a 1930s Ford, using brushes I'd found soaking in a glass jar of clear turpentine, their bristles still loaded, one with green and the other with while oil-based paint. We moved to a small farm soon thereafter — isolation, maternal violence, headless chickens, bees and hornets, the forest, dissociative capacities, flying dreams, learning to ride a bike. Many more factors were at play, to be sure, as other planets transited the 5th, setting the stage as T♄ subsequently moved into Sag, forming sextile with the 4th- (Libra) and trine with the 10th-house (Aries) complements, including Ketu and Rahu respectively. The T♃ squares took place in Sep-Oct 1955, and Feb-June 1956, so, through age 6.08y, the summer before beginning elementary school, while living on the farm.

1984-85, 86
The second series occurred ages 34 - 35 y, began in Nov 1984, with the retrograde running through July 1985 and the final direct in Oct 1985. This period marked a denouement in more extended attempts at social interaction, including work as an editor; it culminated in a crisis of what might be called "contaminated desire", a breakdown in social relationship and self-identification as a "psychic". These experiences led to the conclusion that I needed to withdraw, work through and understand my issues, pursue psychospiritual studies, analytics and dynamics — activities I would continue to the exclusion of most else during the next 12+ years. Intensive Journal work began in March 1986, as T♄ reached 9.5° Sag, and T♃ in Pisces hit conjunction with ♃, so engaging .

Pluto Notes:
T♇ opposed the solar stellium from Jan 1991 through Sep 1994, with several shifts, direct and retro. This marked the most intense period of dreamwork and analysis, with description of structures and dynamics in plural personality, "voice" work, cognitive mapping and schemata. T♇ entered Sag in Jan 1995, danced in and out, then remained in-sign, engaging strong connections to the 4th (IC, Ketu) and 10th MC, Rahu) from Dec 1996 through 1998, reaching 9° Sagittarius in Dec 1998 - Jan 1999; during this period I began working with computers, changed my name (Sep 99), and come to grips with the idea of leaving the cave. In subsequent years of the new decade, initiatives would involve web design and client work, intense focus on painting and sculpture, bankruptcy, the demise of an online business, and another withdrawal...

2013-14, 14-15
The third series of T♄ oppositions to the solar stellium began in Dec 2013, age 63.58 y, with sequence completion 11-12 Nov 2014, age 64.05 y. This is perhaps the last such event in my lifetime. Concurrently, T♄ has squared ☽ and is moving to square ☿ R (24 Nov), before going retro; it will hit ☉ only once, by direct motion, in July 2015. Let's consider these patterns in a bit more depth, given that we're looking to apprehend a path at this point.

While in opposition to ☉, T♄ trines the late Cancer complement, including ⊕, Ishtar, AC, and Isis. These connections also go to the YOD kites, both of which focus in the 6th, engaging the Galactic Center (GC), as well as the conjunction of Siwa, Hygiea, and Chiron R. The solar stellium anchors the North legs of both YOD kites. What we want to emphasize here, however, are the kite apices, namely, Klotho/Atropos in one, and Echeclus in the other. In this context we see the beginning/end in relation to GC, and Echeclus ("stickiness", or recurrence in time, shifting focus in time) in relation to Siwa, Hygiea, Chiron R plus. Matters of time in both cases. We should also note that T♃ trines the Siwa, Hygiea, Chiron R conjunction, affirming that focal point with respect to shifts in philosophical orientation, change. Healing the "psychic wound".

Amable of Transneptunian Astrology writes that

[w]hen (60558) Echeclus is activated there are time connections between past, present and future. Usually something of the past has an imposing influence in the present, and something of the present can have an imposing influence in the future, and vice versa, like in the movies "The Kid" (2000), "Family Man" (2000), "Pay it Forward" (2000), "Frequency" (2000), "The Lake House" (2006, remake of "Il Mare" South Korean film of 2000), "Déjà Vu" (2006), "Tomb Raider: Legend" (PS2, 2006). Learning to switch time perspectives allows us to shift our attention easily between the past, present and future, and consciously adapt our mindset to any given situation.

Zane Stein provides additional ideas and aspect examples, observes that "the Centaur Echeclus was killed by being rammed in the face by a spear that had lost its point. A rather bloody way to die, that's for sure. The origin of his name is a bit unclear, but it may have come from the Greek word that translates as 'glutinous'...which means sticky, or glue-like." Echeclus, like Chiron, is classified as both centaur and comet; these two are the only such dual bodies in our system.

Locus is 12th House, going to the 6th, so we're working to bring forward the hidden material that bears on health and well-being, the "psychic wound". There is indeed a personal objective here, but the nature of plural personality, in particular with respect to principals of transpersonal aspect in gestalt, also bears on the transpersonal, a larger-than-personal, or perhaps personal-as-collective objective. The healing is broad in scope. Work on the self is work with others. Everything goes to enlightenment.

Letting go a catechismal incorporation.  More on tJupiter and tSaturn aspects, and tNeptune reengaging Jupiter.

1 November 2014

tSaturn will pull away from opposition to the solar stellium this month, but its impact in that engagement has extended for almost a full year. tJupiter squares to said stellium will involve a similar retrograde series, beginning now and drawing to a close in August 2015. These slow-movers are profound effectors in my radices. Tenanting the 3rd and 9th houses respectively (whole signs) in the geocentric, they are opposed (orb= 7º49') but both positively focused through Uranus in the 1st. In the heliocentric they are triseptile (orb= 39'), and if we apply houses here, they tenant the 3rd and 8th. I have tended to think of them as a unit, something of a governor, expanding :: contracting, holding me to a course. This is easier to understand with respect to the triseptile, which goes to the elimination of 'wrong thinking', and is focused on psychospiritual rebirth, but the same process is indicated by more complex dynamics in the geocentric framework.

During the period of this tSaturn retrograde series, especially of late, there has been intense reexamination of previous experience, specific things I've said and done, and that has brought into review my understanding of the "I".

Catharsis is a frequent experience for me, admittedly, and characteristic of every cathartic process is the experience of death and dissolution ('bhanga'). "I" am accustomed to this. But the concept of "I" is not usually called into review. "I" simply die, cease to know, resorbed, returned to womb, to Sol, and then am 'reborn' in identity reformed, continuous with the gone before.

And here the review, of who "I" am
and what it is "I" do...

The process involves unanticipated experience of acute dissonance and dysharmonia, uncertainty and anxiety that must be worked through. But "I" am not able to do this of independent agency, for "I" am not except in relation to or expression of a gestalt of principals and immanent presence. "I" am not an immortal soul or immortal essence; though "I" have an identity, a continuity, "I" have not lived before and will not live again.  There is no expectation of beginning again with any end. No issue of salvation except in the sense of resolving the problem with which "I" am confronted in my work with the group, with immanence.

My experience does not coincide with that of the catechismal instruction uncritically incorporated as a youth. I conceive neither 'heaven' nor 'hell', no separation from divinity, no ... well, let's approach this in a different way. From Chapter IX, Anatta or soul-lessness, in Buddhism in a Nutshell (PDF), first published in 1933 by Narada Mahathera, republished in 1982 by Buddhist Publication Society, for free distribution... consider this passage (link added):

[...] mind is nothing but a complex compound of fleeting mental states. One unit of consciousness consists of three phases — arising or genesis (uppada) static or development (thiti), and cessation or dissolution (bhanga). Immediately after the cessation stage of a thought-moment there occurs the genesis stage of the subsequent thought-moment. Each momentary consciousness of this ever-changing life process, on passing away, transmits its whole energy, all the indelibly recorded impressions to its successor. Every fresh consciousness consists of the potentialities of its predecessors together with something more. There is therefore, a continuous flow of consciousness like a stream without any interruption. The subsequent thought moment is neither absolutely the same as its predecessor — since that which goes to make it up is not identical — nor entirely another — being the same conytinuity of kamma energy. Here there is no identical being but there is an identity in process.

Every moment there is birth, every moment there is death. The arising of one thought-moment means the passing away of another thought-moment, and vice versa.

[...] No state once gone ever recurs nor is identical with what goes before. [...] As the wheel of a cart rests on the ground at one point, so does the being live only for one thought-moment. It is always in the present, and is ever-slipping into the irrevocable past. What we shall become is determined by this present thought-moment.

[...] there is no soul [...] there is nothing to be reborn [...]

When life ceases the kammic energy rematerializes itself in another form. As Bhikkhu Sīlācāra says: "Unseen it passes withersoever the conditions appropriate to its visible manifestation are present. Here showing itself as a tiny gnat or worm, there making its presence known in the dazzling magnificence of a Deva or an Archangel's existence. When one mode of its manifestation ceases it merely passes on, and where suitable circumstances offer, reveals itself afresh in another name or form."

tNeptune R is again conjunct Jupiter in the geo radix 9th house — it was fist exact 23 April 2014, is now exact 5 November, and will next be exact 27 November in third and final leg of this tNep-Jup geo retro series in my lifetime. tNeptune is quite far from Jupiter in the helio radix, and is conjunct but not exactly so in the sidereal (Lahiri). Developments continue...

While tJupiter squares the stellium in the geo chart, it also trines the Chiron R, Hygiea R, and Siwa R conjunction in 6th-house Sagittarius, engaging the entire complement.

My focus is on healing and healing agency ... what it means, how it works.

Revision: Insight, meaning, and decision in a time of confusion.
Using clockwise house rotation from the IC provides important perspective.
During this period of several weeks — see previous brief — tJupiter squares and tSaturn opposes natal Moon, Mercury R, and Sun.


20-22 October 2014

In working through the edits for the previous brief I decided to add a draconic chart to the entry and, in the process, briefly experimented with shifting the house rotation along the lines suggested by Fiorenza in the essay I've referenced at right. The idea is that the soul descends from the MC to the IC, grounds there, then proceeds through the incarnational cycle — an ontological framing with which I have no problem, but find less relevant than the insights that obtain with assessment based on experiential resonance. The matter of contextual sensibility in our use of the schema is addressed by the psychospiritual objective. The model must address the developmental issues currently at play in gestalt, which is to say the multiple principals (agencies, "voices") that comprise the group of self apperceived at this time, such that I apprehend harmonic resonance based on response to insights of essence, meaning, and direction.

In fact I find much of merit in this clockwise house rotation, taking IC as beginning of the 1st. Ketu and Neptune R move to the 12th, but Ketu has strong influence on the 1st, which, tenanted by Mars, Juno and Saturn, affords good description of my drive and determination, both mediated by Juno ... going to the Divine Mother and current considerations thereof.

Here's a better illustration, using the tropical zodiac and meridian house division, running clockwise from the IC, beginning the first house in Libra. There's a stunning amount of useful information here, as the density of the graphic might suggest.

1  The 1-4-10 and 1-3/4-6 dynamics make evident the analytic self-work to which I'm accustomed, but 1 and 6 focus on 10 — Saturn figures prominently in all of this, as anticipated.

2  Dynamics from 2-3-4 to 6 are especially affirming, because in 6 we find focus on health and healing, attainment of harmony in self, that which the "soul" desires, the Rahu orientation. Here we find the Almuten [Almutem] Figuris, Venus, the Lord of the Chart — the Almutem is thought to be "equally as powerful as all the other planets taken together", considered "a powerful planet in the natal figure whose spirit or angel acts as the native's special link to the Divine".

I have always read Venus and complement as the high focus in the chart; it's in fact the focus of the core kite formation, with Neptune R at apex. Harmony. I correlate it with Type 9 in the Enneagram, and identify with all ennea-types in that schema, though home base seems to be 5 :: 4 (Saturn/Juno/Mars :: Ketu/Neptune R, corresponding to houses 1 and 12 in this clockwise system of house rotation.)

3  The 3-7-11 Uranus-Jupiter-Pallas water trine is a pattern with dynamic significance too complex for immediate comment in overview, except in the sense that I somehow associate it with the yoni, base at the Uranus point in Cancer.

4  The 4-8-12 dynamic of Amun-Vishnu-Neptune R is the trinity — again, too complex for immediate comment.

5  The 10th-house complement provides clarification of themes with respect to work, objectives, standards, and character. Much on which to meditate here. Note that the MC demarks 7th cusp, as would the DC in anti-clockwise rotation.

6  Finally in the 12th, relating to moksha, we find both Ketu and Neptune R, the latter of the trinity pattern and apex of the core kite formation.

Adapting the Chara Karaka schema in consonance with psychodynamic resonance.
Idiosyncratic applications.

15-19 October 2014

Astrological study sheet, 15-19 October 2014.

I am thus far not persuaded by any of the findings from common ayanamsas applied in construction of the sidereal chart, specifically with respect to identifying the apposite chara karakas or devatas — Ishta, Dharma, Palana, Guru, etc. Nor do the choices of Chara Karaka schemata appeal to me, with their omissions, combinations or additions — 7 only, mixed 7/8, 8 including Rahu, etc. No system is perfect, of course, but none is acceptable simply by rote. Adaptation is required.

At a time when tSaturn opposes my solar stellium and tJupiter has begun to square it, my interest in this subject has become more sharply etched. The approach to the introspective problem remains essentially the same: identify current process, explore and assess its composition, the issues and dynamics, and develop a cognitive framework that affords a relatively stable platform for further action. These studies are always intense, to be sure, but the transits at play in this period have impact on dynamics of a fundamental nature, with existential significance. tUranus remains conjunct the Venus focus, and closely opposes the Neptune R apex of the kite formation that forms the core of our radix. The theme is completion, transformation, and transcendence — I suppose it always is, given the cathartic reformulations so characteristic in our experience, but in this case...

The study chart at upper right is an exploration of the Saturn and Jupiter transits and related dynamics; it also shows a range of important midpoints activated during a period of several weeks, as well as other factors of consequence. Of particular interest are two aspect patterns, a quintile formation and a YOD formation, which together engage Rahu/Ketu(m) conjunct (-19') MC/IC (and since ☊ ☌ MC are close to 0º Aries, the draconic chart, shown at left, and the radix are very similar). These patterns direct focus to 9th-house Jupiter, first slow-mover oriental to Sun, which qualifies as Atmakaraka in the tropical chart — more on that in a moment. Of salience, in addition to the Jupiter theme, indicating a psychospiritual orientation (Vajrayogini, shown in the Thangka inset at lower right in the chart, has become an important imago in this respect), is emphasis of the Part of Fortune in the quintile pattern and in key midpoints, including Jupiter/Pof, which conjuncts Lilith and Lilith(T) in the stellium.

Moreover, Jupiter/Pluto conjuncts Sun (-10'02"), making evident the idea that, while Pluto is square (the entire stellium, including Lilith, Moon, Mercury R and) Sun (-9s), and Jupiter is binovile Sun (-20') [this could be read as square (-9a), and that has some resonance, but the binovile better describes the pursuit of expanded awareness in] the buildup and breakdown of structures, as both influences apply to transformational work-through in solar fire. The Part-of-Fortune connection goes to the theme of self-development through pursuit of interests. This Arabic Part is also conjunct the following midpoints: Moon/Mars (-22"), Sun/Juno (-6'26"), and MercuryR/Mars (-45'56").

AK?Lagna26 Cn 29' 42.33"PushAshlCnAq
AKSun 25 Ta 10' 44.76"KritMrigTaLi
AmKRahu(M)4 Ar 55' 48.75"
= 25 Ar 04'11.35
Rahu(T)6 Ar 31'27.53
= 23 Ar 28'12.47
BKMars23 Vi 00' 13.52"UPhaHastViCn
MKMercury R22 Ta 15' 53.06"KritRohiTaCn
PiKMoon20 Ta 45' 25.73"KritRohiTaCn
{BK}Pluto15 Le 50' 52.01"AsrePPhaLeLe
{DK}Neptune R14 Li 59' 29.18"HastSwatLiAq
PKSaturn12 Vi 34' 51.57"PPhaHastViAr
GKVenus11 Ar 57' 05.52"RevaAswiArCn
DKJupiter4 Pi 50' 15.79"SataUBhaPiLi
{PK}Uranus2 Cn 49' 23.77"ArdrPunaCnCn

Now consider the chart at left. By happy circumstance I discovered that, although this option is frowned upon in JHora, one may use the Sri Surya Siddhanta [planetary model] (Generalized Makaranda Version) with ayanamsas other than the SSS. When I applied said siddhanta to the sayana, Rahu became Atmakaraka — astounding!  And as I digested its significance, I also learned JHora enables use of the sidereal zodiac for nakshatras and nakshatra dasas when using the tropical zodiac. So I could compare two sets of nakshatras, test them for applicability.

Experimenting further, I found no other ayanamsa which delivered Rahu as Atmakaraka — most Chara Karaka schemata do not include Rahu at all, let alone allow it in first place — though the Tropical, using Drik Siddhanta (planetary positions as observed by modern planetariums) placed Rahu second, as Amatyakaraka. Other ayanamsas showed Rahu in different positions, Bhratrikaraka most significant in my opinion, given Rahu's 9th-house tenancy, Matrikaraka more commonly in different house systems.

These findings were a breakthrough, generating a wealth of insight and new ideas, including the possibility (which I soon found in the literature) of using the AC as Atmakaraka — AC is indeed of highest degree in my chart. And why not also include the trans-Saturnians in that case? They're of higher degree than several of the traditional seven in all of the ayanamsas with which I've experimented to date. We might consider doubling up, combining the trans-Saturnians with Mars, Jupiter, and Saturn ... as: Mars/Pluto, Jupiter/Neptune, and Saturn/Uranus — as we do already with our element schema.

Thoughts on Atmakaraka, the Chara Karakas, Devatas, Mahavidyas, and Nityas
Transiting Saturn opposes Mercury R.

9 October 2014

Transiting Saturn is opposing Moon and approaching exact opposition with Mercury R, my Chara Atmakaraka in the Jaimini system, Rohini ayanamsa (see recent study). Mercury is "scout" planet in my radix and, given the importance of this principal, may rightly be considered to "soul significator". Alas, depending upon the ayanamsa in play, other principals present as Atmakaraka (AK); in each instance, a good case can be made for rightful place. Lahiri (23°09'50") shows Mars as AK, Mercury R as Amatyakaraka (AmK), Moon as Bhratrukaraka (BK), Saturn as Matrukaraka (MK), Venus as Putrakaraka (PK), Jupiter as Gnatikaraka (GK), and Sun as Darakaraka (DK). Sarajit Poddar provides a succinct description for each of these Chara Karakas, as well as descriptors for the Naisargika Karakas, the 9 planets (including Rahu and Ketu).

The presumption is that there's a "soul significator", identified as the planet of highest longitudinal degree among the 7 or 8 traditional planets (Rahu is sometimes included here, but not Ketu). The schema of movable (chara) karakas is interesting indeed, but like the Enneagram (with 9 ennea-types), purports to apply a limited typology to everyone. Among the many problems that may arise from such a seemingly arbitrary approach is the skewing of development as a mechanism of psychosocial control. That's perhaps an overstatement of the case, but with it I would make the point that no such system is truly useful in the absence of identification, a personal experience of syntonic resonance.

As I said, a case for Atmakaraka can be made for several principals in the system — e.g., Sun, Mercury R, Moon, Saturn and Mars. Just as in the Enneagram, where I find all types within myself, each a definite presence in terms of the schema but none precisely resonant as my "life script", there nonetheless resonate ennea-types 4 and 5 in respect of 9, with 2, 3, 6, 7 and 8 in contributing and supportive roles. Any schema that purports to address personality or psychospirituality must apply in full, in my experience, to be useful; all elements of the model must be found within the "self", or identification leads to bias and failure — I can apply elements eclectically, to be sure, but acceptance of a schema containing elements with which I cannot identify leads to error. It creates dissonance, a dystonic experience.

Colossal Statue of Amenhotep IV. Sandstone. Karnak, East Temple of Gempaaten. New Kingdom, 18th Dynasty, Reign of Akhenaten (circa 1372-1355 BCE).

I have the same problem with the schema of devatas — Ishta Devata, Dharma Devata, Palana Devata and Guru Devata. We've looked at these concepts in two studies, here and most recently here, exploring different results. As Pt. Sanjay Rath tells us in Spirituality in Jyotish, we can calculate

the Ishta Devata or the deity guiding the individual soul towards emancipation, the Pälana Devata or the deity guiding him in the present life to improve his life and surroundings and the spiritual master or Guru Devata. These three form the primary tripod of his life and are akin to the Sun (natural significator of soul), Moon (natural significator of mind and the well being in this life) and Jupiter (natural significator of päka lagna and Guru) respectively. [...] Similarly, the Dharma Devata is seen from strongest planetary influence on the ninth house from Kärakamsa. Unlike the Ishta devata, the Dharma Devata helps a person to attain the ideals and objectives that the soul aspires for in this life, to achieve the desires of the present incarnation.

While the results from such calculation indeed have proved interesting, and have expanded my awareness, the identified deities sometimes shift per ayanamsa, or in many instance do not resonate with respect to mythos. I honor them, even work with the mantras to positive effect. But my experience of immanent deity is somewhat different. Shiva-Shakti is strong, Vishnu too. But Sun is primary, and the concept of Amun-Ra, the story of Akhenaten, disequilibration, the sense of separation between ego and Self, recognition of egoic role and limitation, multiplicity, inclusiveness and egality, the need for insight, communication, and evolution as unicity.

Regarding the Mahavidyas and the Fifteen Nityas as well, once again I find much of benefit in the schemata and can appreciate their beauty but... An evolution is taking place, its scope still beyond me (TSaturn is only just separating from opposition with Moon). And now TSaturn applies in opposition to Mercury R — today's writing works to address some of the anxiety arising in that context. That's the Way of it: anxiety presents and must be worked through. Words heard, selected, and used. Organization, structure... Mercury, earth...

Next, TSaturn will oppose Sun.

Radix stellium: Sun, Mercury R, Moon (and Lilith), late Taurus, tropical.

Dream of Six Cards:
Transformational change. Parvati.

30 August 2014

Radix, Rasi, Navamsa and Amun, Vishnu, Neptune

The dreamscape is deep underground, deep innerworld, with very muted colors presenting intermittently in a dominant black and white motif. The female seated before me is a numen of immense power, capable of great compassion and implacable ferocity, utterly focused, intent on her task. She completely engages my attention and yet, while I "see" her, I cannot bring her into focus. Hers is a reality that cannot be grasped or described, only suggested. She is a force, an energy presenting in form, in body and clothing I might find familiar, more apprehensible. I am awestruck. Whatever she does affects me profoundly.

She has shuffled six white divinatory cards, each obverse a different illustration in stark black outline. The first three cards are spread in sequence to her right, in the order they will remain, indicating a three-part reality, stability, an ordinational framework, unquestioned. I don't see them directly but am aware of the group internally, know they're there, a foundation, a given. Not so the next three, however. They're not fixed but movable, instruments of change. She's in the process of organizing them in the order she wants, different from that arrived at by shuffle. I see the topmost card but do not register the design, can't say what it is — I recognize only the absolute precision of the black-and-white image, no shades of difference, no middle ground. The lines are surgical, cutting, plenipotent, more than mere indicators.

The meaning of the message is altered by the selection and sequence of the cards, just as developmental direction will be set in motion with each placement. Unsure of her intention, not in control of the process and possibly about to lose my freedom, my very sense of reality, I rise in response, fear increasing but not wild as I float upwards, rise faster, fly higher and higher in what now seems a tall square tower. I observe that the cards are gaining on me in their aggressive pursuit, and that they are not alone. A faster-moving smokey cloud or mist will soon engulf me. My heart races as I realize there's no means of escape, no opening at the top of the tower. I become more detached, experience a different perspective, understand the smokey gray cloud represents an approaching state of mind, a transcendence.... End

Resolving Uranus square the Lunar Nodes:  Isis-Transpluto and the work-through dynamics.

29 July - 3 August 2014

A Minerva-Pallas orientational axis found at midpoint of a novile between the north poles of inconjuncts, shown in context of important archetypes and psychodynamic patterns.

Uranus square the Lunar Nodes has long been something of a conundrum for me, an analytic problem that can only be addressed with a degree of conjecture and tolerance of irresolution. Evaluation of this dynamic is not enhanced by untestable attributions such the "skipped step" in evolution, for example, which applies an a priori predicate of past-life experience and karmic implication(s) not attested by experience but by synthesis of putatively probative astrological factors; or the narrow framing of developmental issue(s), as, for example, in terms of fundamental responsibility avoided by willful pursuit of unrestricted personal freedom at all costs.1

The analytic issue is further complicated by Uranus square MC/IC, closely conjunct the Nodes in my radix. Ah, yes, the eccentric unemployable.

It's useful to remember, here, that we're working with astrology as a mapping tool. One is not ruled by the stars, the circumstances of one's life to be laid bare by sagely astrologue. Creating and working with your own map is the thing. The process is what proves important, the intrapsychic engagement, the experience of buddha nature.

We apply the schema to create a cognitive map, a framework that posits characteristics and psychodynamics related to personality organization and psychospiritual process. This framework serves as something of a matrix in which to identify and apply insights that irrupt to mind, ideas to accept or work against in the process of discovering material germane to the issue at hand and working through. The method of engagement is also instructive — why we do it, what we seek, what we find significant, how we interpret, and what we do — all go to Way, or Path.
So, for example...

Uranus square the Nodes may make problematic the formation of attachments and launching or sustaining of initiatives in either direction, past or future, what you've done before and what you're here to do, themes thought to be described by Ketu and Rahu and their loci (here, bhavas 3 and 9). Uranus square the Nodes may indeed present with eccentric behavior, significant deviation from social norms and convention, and overt conflict with established authority. The question is, to what purpose?

→ The wrought iron sign, arching over the main gate at Fort Dix Stockade, where, in 1968, age 18, labeled "unresponsive to military discipline", I spent several months in solitary confinement during the Vietnam Conflict.  I learned much in that small cell ... of visions, voices, and travels.

Uranus square Nodes (and MC) creates a break, a suki — an opening, a chance or opportunity, an emptiness, a space for evaluation. Where external authority is experienced as arbitrary and untrustworthy, it may be rejected on the merits and an ultimate, real, understanding and nurturing authority sought in its stead.

Something inwardly known to be there, hitherto hidden, unseen — believed in, desired — the DIVINE — presents in utter radiance during a crisis event — out of my body, in the Sun — understood, cared for, but also beyond boundary, universal, transcendent. "Authority" is now apprehended in terms completely different, nurturing and aware, manifest. → A numinous, life-transforming experience in my mid-teens.

Isis-Transpluto is a work-through for the Uranus squares. Conjunct the Sun/Neptune midpoint, this hypothetical is trine Rahu MC in Pisces, sextile Ketu IC in Virgo. There are different opinions as to the signs of ownership for Ketu and Rahu, but in A Catechism of Astrology (1997:47) B.V. Raman writes that according to Parashara, Rahu owns Virgo and Ketu, Pisces.2  In the radix they thus tenant each other's sign and so, are in detriment. Nakshatra of Rahu is Uttara Bhadrapada, and for Ketu, Hasta.

In Fruits of Worshipping Each Nakshatra, David Frawley tells us that each Nakshatra "reflects certain wishes or desires that those who born under them are inclined to have", and that "[i]n the Vedas each Nakshatra deity reflects these wishes, that those who worship this deity and its Nakshatra will gain". His material is condensed from the Taittiriya Brahmana III.1.4. I've followed it with material from other authors.

Rahu [True: 13º22' Pis] — Uttara Bhadrapada: 26 [pada 4]

Ahir Budhnya desired, "May I find a foundation." One who makes the appropriate offering to Ahir Budhnya, to Uttara Bhadra, gains a foundation.
Uttara Bhadra grants a firm foundation in life, connecting us with the wellsprings of vitality, the serpent who dwells in the middle of the sea.

From Dennis Harness :

26. Uttara Bhadrapada: The Warrior Star (Pisces 03 20' to 16 40')
The symbols for Uttara Bhadrapada are the last two legs of a funeral cot, or twins. Bhradrapada translates as the "scorching" or "burning pair" related to the twin nakshatras of Purva and Uttara Bhadrapada. A woman born with Uttara Bhadrapada as her birth star is considered blessed by the goddess Lakshmi, and is considered "the gem of her family". The animal symbol is the sacred female cow of India. The deity is Ahir Budhnya, the Serpent of the Deep Sea, and part of Lord Shiva's army which reflects the warrior nature of this lunar mansion. Uttara Bhadrapada has a human, or manushya temperament with a primary motivation of kama, or healthy pleasures. The ruling planet, Saturn, provides great depth and spiritual discipline. The shakti is "the bringing of the cosmic rain".

Ketu [True: 13°22' Vir] — Hasta: 13 [pada 1]

Savitar desired, "May the Gods place their faith in me." One who makes the appropriate offering to Savitar, to Hasta, men place faith in him. He becomes the Sun among his peers.
People born under Hasta want to be believed in and want others to have faith in them. They regard themselves as capable of great achievements and can serve to rally and inspire people around them.

From Joni Patri :

Savitar, the Sun God has the ability to manifest what we are seeking and place it in our hands. He gives life, and assists in childbirth. Savitar is "golden handed" everything he touches turns to light. [...] They may use their hands for healing [...]

Wiktionary :

Etymology:  Sanskrit → सवितृ  Savitṛ = "stimulator, rouser, vivifier".
Hinduism:  A solar deity (Deva) and one of the Adityas.
He is sometimes identified with, and at other times distinguished from, the chief Sun deity Surya.

HinduOnline :

Savitr is the aspect of the sun before sunrise. He is golden all over. He establishes people in their respective places. He gives life and energy and guides people in the right path.

Surya-Savitri : → The Manifestation of the Supramental Knowledge and Power. Hymns to Surya-Savitri, the Rising Sun in the Veda. (PDF)

From Dennis Harness :

13. Hasta: The Hand (Virgo 10°00' to 23°20')
The symbol for this nakshatra is the palm of the hand. The primary deity is Savitar, the Sun God, who promotes creativity. He is called "the golden handed one". The shakti of Hasta is "the power to manifest what one seeks and place it in their hands". Hasta natives can have great dexterity and are skilled with the healing arts, and with handicrafts. Hasta is ruled by the Moon, and in the sign of Virgo, ruled by Mercury, reflecting the very mental, intellectual nature of this lunar mansion. It has a deva temperament with a primary motivation of moksha, or spiritual liberation.

In Combinations of Power (Rahu and Ketu), Joni Patri tells us that "Rahu is our entrapment and Ketu is our final liberation from the karmas of the soul', such that "Rahu will give things, but always with a price", whereas "Ketu will take away, but gives the gift of seeing or enlightenment".

Barbara Pijan has a key phrase for the effect of Ketu in any bhava: Scattered Ketu's weak psychic boundaries create difficulty to achieve, obtain, maintain, or retain connection to...
Applicable adjectives of action include, eg, busts-up, detaches, disconnects, disengages, disorients, disperses, disrupts, eliminates, fragments, nebulizes, scatters, severs, weakens, etc.

Komilla Sutton describes Ketu as keeper of the book of our life, past and present karmas, wanting to change your psyche, help you travel light, leave behind the baggage of the past; Ketu is the Moksha karaka for spiritual realization, working to bring about enlightenment.

Ketu brings liberation as well as loss and confusion, and to a certain extent also reflects matters of the 12th bhava, writes Dennis Harness, who believes that it "can also be viewed as a secondary karaka of the twelfth bhava" ... where we find Uranus, Osiris and PoF.

Consider Ardra: 6, Nakshatra for Uranus and Osiris, both of which square the Nodes and MC/IC.

Rudra desired, "May I become the lord of the animals." One who makes the appropriate offering to Rudra, to Ardra, becomes the lord of the animals.
Rudra is the lord of the wild animals and all things wild, strange or disturbing. These come through Ardra, which therefore needs to seek control over them.

Harness :

6. Ardra: The Star of Sorrow - (Gemini 06º40' to 20º00')
The primary symbols for Ardra are a human head, representing thinking, and a teardrop, which represents overcoming suffering. It is an excellent rising nakshatra because it reflects brilliant mental abilities (Albert Einstein, Robert Hand). Rudra, the Lord of the Storms, is the deity of this lunar mansion. The ruling planet is Rahu, the North Node of the Moon, denotes the sharp, fierce activity of this asterism. Ardra can represent the clarity and emotional cleansing that occurs after
the storms of the soul recede. The temperament in manushy, and its primary motivation is artha,
or wealth. The shakti of Ardra is "the power to make gains in life thru greater effort".

While Uranus rises first after Sun, my rising Nakshatra is Punarvasu, which I'll consider in a moment. "Artha motivation" and making "gains in life", through greater effort or not, seems to me problamatic, yet the same theme presents in Punarvasu, according to Harness. Nevertheless, I am rather a pauper, often painfully aware of my penury yet far more motivated by dharma and moksha. I experience cathartic storms, to be sure, with breakdowns in identity structures and role identifications, but this is far more shamanic than arthric, in a process better apprehended in consonance with the "Star of Renewal", described below.

"Lord of the wild animals and all things wild" and "the need to seek control over them" has some resonance, however. Sabian for Chara Atmakaraka Mars (23 Vir) in the tropical chart is: An animal trainer.; which goes, I think, to the need to deal with irrupting instinctual and unresolved unconscious material, work it through in the effort to achieve healing. Mars is binovile Uranus, the 12-wing of the 4-8-10-12 kite.

But what we're dealing with is a set of squares from Uranus and Osiris to the Nodal and MC/IC axes. What does that mean? It suggests a discontinuity, as disunification, a dyssynchrony that necessitates innovative independent action to identify, reconstruct, and revivify the self (as in the resuscitation of Osiris). Where it is impossible to comprehend and sustain action in consonance with the themes implicit in the said axes, action must be taken without compromise in the interest of the whole. The process is usefully conceived as shamanic death, flesh stripped from bone and in the hands of deity, the life rebuilt again. Penury often seems to be part of that.

I clearly experience the shadow aspects associated with Ketu-3 (Vir) and Rahu-9 (Pis) — that shadow activity is the stuff we elucidate, analyze, and work through in the 4-8-10-12 kite, which is intimately connected with the 1-3-5-9 via the three semi-sextiles that span 12-1, 3-4, and 9-10.

The 12-1 tie-in is Purnavasu Nakshatra, locus of PoF [pada 3] and the AC [pada 4].

The Earth in the beginning had no growths. She desired, "May I produce herbs and trees." One who makes the appropriate offering to Aditi, to Punarvasu, produces progeny and cattle.
Punarvasu is a creative Nakshatra ruled by the Earth as the World Mother Aditi. It gives the ability to create in form and structure. Those born under it like to produce things in a maternal way.

Patri : →

Harness :

7. Punarvasu: The Star of Renewal - (Gemini 20º00' to Cancer 03º20')
The primary symbols of this illuminating nakshatra are a bow and a quiver of arrows. The sky is the limit with this nakshatra. Punarvasu means "the return of the light" and has the divine ability to bring spiritual light into darkness. Punarvasu reflects purity, satya (truth) and strong moral values. It is a deva nakshatra with the primary motivation of artha, or material prosperity. It's shakti or power is "the ability to gain wealth or abundance". The main deity is Aditi, the Cosmic Mother, who bestows her creative abundance on all who seek her blessings. This lunar mansion is ruled by the planet Jupiter, the great benefic.

"The ability to gain wealth or abundance", yes, of a chthonic type. Aditi is meaningful, in the Scorpio complement of the 5th, conjunct the Galactic Center, and almost exactly inconjunct the Amatyakaraka Mercury and Pof, sp, focus of a YOD.

And the Pushya: 6, Nakshatra for Isis and Isis-Transpluto, the key 1st-House connections to the Nodes and MC/IC.

Brihaspati desired, "May I possess the splendor of spiritual knowledge." One who makes the appropriate offering to Brihaspati, to Pushya, gains the splendor of spiritual knowledge.
Pushya connects us with spiritual knowledge, but also religion, ritual and morality in general. Through it the good overcomes the evil.

Harness :

8. Pushya: The Star of Nourishment - (Cancer 03°20' to 16°40')
Pushya is considered to be the most auspicious of the twenty-seven lunar mansions. The symbols for this asterism are a lotus, circle, arrow and the udder of the sacred cow. The ancient name of Pushya in the Rig Veda was Tishya, the Celestial Archer. It has a deva temperament with the primary motivation of dharma, or right action. The ruling planet is Shani, or Saturn, which grounds the energy of this powerful nakshatra. The chief deity is Brahaspati, the High Priest of the Gods. The shakti of Pushya is "the ability to create spiritual energy".

First-house placement emphasizes personal identity and obviously presents with highly subjective orientation in development and expression; in the context of gestalt principals and illustrated in radical dynamics, however, this orientation reflects higher objective going to self-refinement in relation to the inwardly experienced divinity, transpersonal awareness, and transcendence. Current transits in this area, including conjunctions with AC, Isis-Transpluto and Pluto, may be expected to bear on performance orientation, as described in the previous entry, going to identification with the whole, rather than the personal and a finely tuned concept of role. Sun/Neptune. Trans- or multi-dimensionality, evolving from the construct of multiple personality.

Minerva-Pallas, 10-4  :  An orientational axis.
Identifying direction in context of active archetypal influences and dynamics.

23-28 July 2014

A Minerva-Pallas orientational axis found at midpoint of a novile between the north poles of inconjuncts, shown in context of important archetypes and psychodynamic patterns.

The chart at right identifies a 10th-4th Minerva-Pallas axis. Minerva is midpoint in a novile between the north poles — Mercury N Venus, and Moon N Venus — of three inconjuncts. Minerva is conjunct Hephaistos and Asclepius, and Hephaistos is apex of a kite formation focused on Pallas Athene, similarly conjunct the Saturn/Chiron midpoint. Resonant imagos, archetypes, and key psychodynamic patterns are also shown.

Minerva is Roman goddess of wisdom, medicine, commerce, handicrafts, poetry, the arts in general, and later, war.1  Though the Romans identified her with the Greek Athene (Pallas Athene), her Etruscan name is known to be indigenous to Italy, derived from the Etruscan.2 Menrva is goddess of wisdom and the arts. She has chthonic connection3 and divinatory function, prophecy; is associated with healing, nursing and mothering, protection; and she is a powerful weather god who wields the thunderbolt.4
Minerva and Athena are parthenogenetic offspring, born from the brow of their respective fathers, Jupiter and Zeus. They are similar in many respects, but Minerva is apprehended as more egalitarian and accessible, a guardian of life, preserving the intellectual and spiritual principle through her protective power and under providence of divine intelligence.5 Minerva is part of the Capitoline Triad Jupiter, Juno and Minerva (similar to the Etruscan triad of Tinia, Uni and Menvra). Note also that Mars is the parthenogenetic son of Juno, as is Minerva the daughter of Jupiter — these are important factors in radix dynamics.

Authors of Asteroid Goddesses (1986;2003:31-2) Demetra George and Douglas Bloch write that

[i]n the symbolism of the astrological wheel, Pallas Athene corresponds to the Midheaven where visible, socially useful accomplishments are realized. Astrologically, Pallas Athene represents one's mental creativity and the capacity to create and control one's reality. When a person becomes clouded by ignorance, Pallas Athene's cycle takes them through the transformative process of destruction and renewal of their life structures. [...]

Locus of Pallas Athene in the 4th, as focus of the kite formation with Minerva at apex, Jupiter and Uranus at wings, makes this stabilizing influence fairly clear, as well the universalization of its reach.

Pallas is on the midpoint of :
Mars / Chiron R (0°1'4")  ⦿  Galactic Center / Juno (0°48'53")
Node / Co-Asc[Koch] (0°50'1")  ⦿  Sun / Vesta (0°53'1")

... and is :
Semi-quintile Vertex (36°20'45")  ⦿  Novile Ceres R (39°57'48")  ⦿  Sentagon AC (100°21'47")

What can we say about Minerva?  Well, the Sabian for Aries 9° is interesting; I appreciate the symbol Jones (1969:158) presents, A crystal gazer, but prefer a partial combination of his explication, and Rudhyar's (1974:56):

The development of an inner realization of organic wholeness.
The crystal sphere symbolizes wholeness. Within the sphere images take form. These images may reveal future events, but more significantly they picture "the situation as a whole" — the situation which the clairvoyant is meant to interpret. Implicit is the concept of the world and the individual as irrevocably in partnership, each reflecting the other...

We're thinking of the 10th, though not, in this case, the Midheaven, using whole signs; still, the locus goes to the realization of socially useful accomplishments. Any clues here?  The kite formation we've been discussing more precisely shows Hephaistos at apex, a strongly constellated archetype (Asclepius, too, is proximal), and Hephaistos (the Roman Vulcan) is sextile Osiris, the EqAC, and Uranus → Minerva. In the 11th harmonic, Minerva is biundecile Osiris (65°27'16.4"), which is binovile Chara Atmakaraka Mars (80°10'), in turn biquintile Minerva (141°10').

Patterns in Progressions
Looking at Rahu-8 and Ketu-2, archetypes in YODs, kites, minor grand trines, midpoints, and a life map.

18-21 July 2014

This is another exercise in cognitive mapping, but the technique is somewhat reminiscent of a portolan chart, thought to be made by compass readings and estimated distances while at sea, sailing around the landmass, creating a freehand chart of the shoreline to identify usable harbors and beaches.  As transiting Saturn in tropical Scorpio completes the retrograde leg of exact oppositions to the solar stellium in my radix — the full cycle begun in January and ending in November of this year — I find myself looking for a suitable base, a conceptual harbor from which to start again. The process is experienced in partnership, as psychopompic, immanently guided research. While finding direction was certainly part of my objective in this exercise, the result is much more than a "collection of sailing directions related to ports and harbors". Indeed, the partnership so described is the real "pilot's book".

One might expect a certain degree of distortion in navigational charts crafted as described, characterized by rhumb lines radiating from the center in the direction of wind or compass points, and such distortion is present in such maps, but many portolani are extraordinarily accurate, with remarkable detail. Roel Nicolai at Utrecht University has researched many of them using methods from modern-day geodesy; he's established that they were drawn on Mercator or similar projection and exhibit a sophistication beyond the technology and navigational methods of the time, appearing as they do in the 13th century, without history of simpler versions or identifiable precedent. Nicholai successfully defended his PhD thesis on this subject; he believes the portolan charts cannot be medieval, that they may represent a lost tradition and originate further back in time.1,2,3

portolano n., pl. portolanos, portolani. A descriptive atlas of the Middle Ages, giving sailing directions and providing charts showing rhumb lines and the location of ports and various coastal features. Also called rutter.

portolano por · to· là · no, s.m. (1347) Pilot's Book.
mar. Libro che elenca i porti di una regione descrivendo in modo dettagliato le caratteristiche delle coste, dei fondali, dei venti, delle correnti, ecc., indispensabile per la navigazione. Book that lists the ports of a region by describing in detail the characteristics of the coastline, the sea floor, winds, currents, etc., essential for navigation.

aer. estens. Guida per la navigazione aerea, contenente la descrizione del terreno e le informazioni relative alle rotte, agli aeroporti, ecc., di una data regione. Guidance for air navigation, including the description of the terrain and information related to routes, airports, etc., in a given region.

The top chart is the progressed radix, sidereal, Lahiri, whole signs — not compared with or applied to the radix. We see the nodal axis as Rahu-8 and Ketu-2, the latter almost exactly conjunct Juno and the former, closely conjunct Hekate, both asteroids of archetypal prominence. Once again I appreciate Barbara Pijan's take on Rahu in Ayur Bhava-8 and Ketu in Dhana Bhava-2, though I am less inclined to adopt the prescribed construal of Rahu as inevitably seeking that to which he is not entitled. I do not apprehend Rahu as necessarily deceptive, as seeking privilege per se, a function of narcissistic inflation or compensation (though I'm familiar with the narcissistic presentment in my own experience); rather, I think, Rahu strives to understand that which is not yet understood, to achieve that which has not yet been achieved, and with great urgency.

Elevation via Sudden Transformation, Secret Resources, Hidden Assets, Reborn Identity, Revolutionary Change. [...] [R]e-
invention of Self; ambition for new identity, renaissance, rebirth [...] desire to utilize hidden treasures. Rahu in Bhava-8 sudden revolution = privileges gained via secret knowledge and sudden, forced identity change. [...] Quest for higher entitlements via rebirth, rejuvenation, renewal, "born again" [...] occult mysteries, tantra [...] reconstruction, renovation [and] knowledge of the conditions of death.

We're dealing with the 8th here, so much of that is expected, but the emphasis is on the transformational objective, ambition for rebirth and access to hidden knowledge. In that context, note the Hekate association, remember that she is identified with many goddesses, has power over heaven, earth and sea, is goddess of magic, witchcraft, the night, moon, ghosts and necromancy. Where 8th House is entrance to  the Underworld, 2nd is exit from. Ketu's focus goes to moksha, transcendence; worldly achievement is not of real consequence. Ketu in bhava-2 is "apathetic toward accumulation of Capital", writes Pijan.

Depending on Ketu's lord, the native may have language or artistic skills, but one feels detached from their value. Scattering of validation. Wealth and knowledge [...] no-barriers to acquire it but [...] material accumulations of any sort have limited significance [...] family history [is] distant and unconnected to one's essential self. One wanders from the family lineage into a peculiar line of work or unprecedented lifestyle. Ketu in 2 = Long-term material success is inhibited by disregard toward or inability to significantly connect with family history, traditional weighting of values, language and knowledge-base of one's people. [...] Displaced pleasure sensations due to death or rejection of the historic values lineage. Dispersion, scattering of sensual indulgence.

Ketu and Juno are almost exactly conjunct. We've recently reviewed the special significance of Juno in the radix; sole progenitor of Mars (the Chara Atmakaraka), she protects and nurtures the egoic initiative in gestalt, the importance of that function further reified by the white 'dragonfly', the aspect dynamic represented as a 3-d white structure in the progressed chart, showing Ketu/Juno as midpoint. Lord of the 2nd is Mercury, Amatyakaraka of the radix, indicating career.

The YOD focus is Mercury (whose consort is Hekate, in some sources, given the archetypes' shared connection with Persephone, their psychopompic capabilities and Underworld operations). Base of the YOD is Nephthys and Jupiter. Mercury tenants the 12th, filled with transformative agency and solar power, not inhibited here but linked directly (the dragonfly's wing) with the Galactic Center (4th House). Nephthys is also apex of the kite formation focused at Uranus, with Jupiter and Pallas as the wings; this enables rapid change in response to revised and reformulated values (2-8 axis).

Whilst the first chart proved revelatory in with respect to current dynamics, the second revealed something more akin to life path, a life map. There are five minor grand trines (MGTs) in this heliocentric whole-signs chart, chosen for the different perspective it affords, evaluated by aspect and midpoint analysis with generally tight orbs. The five MGTs highlight an archetypal matrix I find familiar yet instructive, with apices at Juno; Neptune; Nephthys and the Galactic Center (GC) — an exact conjunction; Venus and Persephone, apex of a YOD kite focused at Osiris, with wings of Jupiter + Hekate + Anubis and Nephthys + GC. The west leg of this YOD intersects another inconjunct, Amun - Ceres, and the midpoints of these two inconjuncts form connection with Vesta + Hermes in the east, and with Juno in the west. Again, this goes to inner stability, a balance of the hearth, and it still looks to me like a dragonfly.

The YOD kite makes the focus quite clear: OSIRIS. The path to Pluto makes sense, though my understanding of Pluto is currently undergoing revision → Pluto-Charon is a binary dwarf — Charon may better be conceived as Isis-Persephone — with 5 moons total, unique to the solar system and auguring a much more expanded understanding of reality (the Kuiper Belt, TNOs, 'Planet X' variables). The midpoint 13°09 Leo, which Osiris reached in November 2013, also resonates.

What's the life path or map?  This heliocentric chart is both radix and progressed; it shows positions at birth and to 6 August 2014, with calculation (via Astrodienst) of progressions in a limited arc, between Osiris and Pluto → Ishtar, through 2036, which, should I reach that age, would make me 86. That may be a stretch. I find more useful the coming conjunction of pOsiris and nPluto, in 2029; as well as the passage of pJupiter into Pisces, May 2024, age 74y, about 10 years hence. Short life, long life; both just the blink of an eye. Something that sticks with me. But Osiris to Pluto ... I like that map.

Brahma, Rudra, Maheswara
A psychodynamic assessment emphasizing the 2-8 axis.

24-28 June 2014

In Aspects & Gates: The 2nd/8th house axis, ch.3 of Deborah Houlding's The Houses: Temples of the sky, the author explores the ancient concept of house 'empowerment' relative to aspectual relationship between the house cusps and the ascendant. "Since the ascendant represents the entry of light, and therefore life and vitality, the aspect (view) that each house has of the ascendant determines both the quantity and quality of 'life-energy' imbued into that area of heaven [...]" (25).

Houses (axes) 1/7, 3/9, 4/10, and 5/11 have good or strong connections with the ascendant, forming aspects of conjunction, opposition, sextile, square and trine. Houses (axes) 2/8 and 6/12, on the other hand, have 'dark' or weak connections by traditional interpretation, forming semi-sextile and inconjunct aspects.

Houlding makes the point that modern interpretations, focused on personal transformation, matters of sex, pregnancy, finance, other people's resources and more — effectively miss or disregard the traditional view, which emphasizes personal loss and decline, descent into Underworld, the dying and absence of the light, all in the context of overall transformation as expressed in the whole of the nativity.

Traditionally the second house is representative of our own substance and profit whilst the 8th indicates an area of decline. The origin of this can again be traced to the cycle of nature and the Sun's interaction with the Earth. It is worth noting that originally the 8th house was known as 'the beginning of death', because from its cusp the heavenly sphere falls towards the descendant. The area is an entirely unfortunate one — it has no effective access to the light of the ascendant and its diurnal motion is one of decline. The lack of any strong aspect from the ascendant to the 2nd house also gave this house an unfortunate reputation in early astrology. Like the 8th, classical astrologers knew it by such ominous names as the 'Gate of Hades', 'Gate of Hell', or 'Portal of Pluto', a tradition arising from the ancient Mesopotamians and Egyptians who placed the rulership of the direction north under the 'Guardians of the Gates'. [...]

In reference to the 8th, Houlding tells us, 4th century astrologer Firmicus Maternus uses the Greek term Epicataphora, which means 'falling down into the Underworld' [also, alternatively (επικατάφορα), der Niedergang der Gestirne → the decline of the stars]; whereas the 2nd is referred to as Anaphora, 'rising up from the Underworld' [ἀναφορά (anaphorá, 'a carrying back'), from ἀνά (aná, 'up') + φέρω (phérō, 'I carry'); also, alternatively (ἀναφορά), das Aufsteigen, der Aufgang der Gestirne → the upgrade, the rising of the stars].

The 8th is the portal of entry to the Underworld and the 2nd, the portal of release therefrom.

Houlding adduces the myth of Ishtar's descent to and return from the Underworld as "a further clue" regarding the symbolism of the 2nd, but here she emphasizes Ishtar's loss of garments and jewels on descent, nakedness as a requirement of entry, and her recovery of possessions on ascent; the myth is otherwise not elaborated upon. While the Sumerian precursor of the Akkadian Ishtar myth is similar, the focus of the former is on the personal experience and tribulations of the goddess, details omitted or minimized in the latter, which focuses more on the nature of the Underworld and the cosmologic divide. But let's begin with the Akkadian.

Ishtar's descent "according to the ancient degree", as demanded by Ereshkigal, requires that Ishtar shed the symbols of her status, her adornments and clothing, one item at each of the seven gates, leaving her naked on passing through the seventh. Ereshkigal sees Ishtar and is angered at her presence. Ishtar does not reflect, becomes enraged and attacks her sister, who then orders Ishtar imprisoned and afflicted with 60 diseases in punishment. Meanwhile, on earth, all sexual activity has ceased. Weeping, Shamash (sun-god) goes to father Sin (moon-god) in the presence of Ea, king of the gods, who intervenes in response to the report. Revived by the waters of life obtained from Ereshkigal by the intersex being Asu-shu-namir, whom Ea had created and provided instructions to resolve the situation, Ishtar regained her possessions in ascent through the gates. Houlding believes this myth "reflects the cyclical process of loss and increase which is symbolic of death and rebirth", but the corresponding Sumerian myth, featuring Inanna and the fate of Dumuzi, Inanna's Descent to the Underworld, seems much more apposite in that regard.

Whereas Inanna seems to have been the foremost female deity of the male-dominated Sumerian culture, a similar goddess Ishtar was worshipped by Semitic-speaking peoples to the north [...] From early times, Inanna and Ishtar became increasingly identified, until, by the period of Sargon the Great (about 2300 BCE), they were so similar that, in discussing them, scholars usually treat them as one deity — Inanna-Ishtar. Slowly, Inanna in her "infinite variety" gave way to Ishtar, whose primary functions were love/sexuality and war. Finally, with the first-millennium Assyrians and later, only Ishtar remained. We can still see remnants of Inanna in later Ishtar, but, in her final form, Ishtar seems a very different goddess. [...]

All of [Innana's] various aspects and functions involve transition, boundary crossing, and transformation — food and seed in a storehouse seemingly dead, but alive, poised to become something else; rain which changes infertile to fertile or the opposite. On the battlefield fortunes change, and people die — the ultimate transformation. What more appropriate place for the Lady of Transformation than on a battlefield! Morning and Evening Stars herald change: they appear at the boundaries of dark and light, light and dark. Love, sexuality, and sexual intercourse — all present important ways for human beings to change. [...]

So Inanna was a sex goddess, a love goddess, a war goddess, but she was much more. Although she was a goddess of "infinite variety," she was not, however, a contradictory deity, but a unified one. What unifies Inanna is change — transformation and transition. She is the way in and the way out, the door, the gateway. [...]

Dina Katz clearly distinguishes the difference between the Sumerian (Inanna) and Akkadian (Ishtar) versions of this myth in Inanna's Descent and Undressing the Dead as A Divine Law (1995). The Sumerian version focuses on Inanna and her objective, while the Akkadian, which depends on the former, omits personal portions (preparations for the journey, for example, and the effects of events on Ishtar) to focus more on the cosmologic, the nature of the Netherworld and the divide between it and the living, also touching on the seasonal cycle theme regarding Dumuzi.

Inanna intends to conquer the Netherworld, and she dresses accordingly. Ereshkigal neutralizes the threat, instructs the chief doorman of the Underworld to remove from Inanna all garments, symbols of status and authority, including the divine symbols, representing her seven divine powers (these aren't named specifically, and are possibly topological, as in the seven gates, seven judges); her majestic power is removed from her, the power by which she would otherwise take command of the Netherworld. When she passes through the final gate and faces her sister, Inanna is completely naked. She makes Erishkigal rise from her throne and assumes it, at which point she is judged by the Aruna, seven judges who condemn and render verdict against her   Inanna is turned into a corpse and hung on a hook.13

Prior to her departure, aware that her plans might go awry — no one returns from the realm she hopes to conquer — Inanna has instructed her trustworthy minister and companion Nincubur to lament her and petition the gods to mount rescue. If none are willing to help, the final appeal is to be to Enki, to whom Nincubur is to say, as she has to the others,

"[...] Father Enki, don't let anyone kill your daughter in the underworld. Don't let your precious metal be alloyed there with the dirt of the underworld. Don't let your precious lapis lazuli be split there with the mason's stone. Don't let your boxwood be chopped up there with the carpenter's wood. Don't let young lady Inana be killed in the underworld." [57-64]

Because "Father Enki, the lord of great wisdom, knows about the life-giving plant and the life-giving water. He is the one who will restore me to life." [65-67]

On hearing Nincubur's entreaty, Enki worries for his daughter. From the tips of two of his fingernails he creates two asexual beings, kur-jara, to whom he provides a life-giving plant, and gala-tura, to whom he provides life-giving water, instructing them the enter the Underworld by stealth, find and speak with the tired and troubled Erishkigal, sympathetically, in a specific way, and when she asks who you are, when she states intent, make her swear to this; accept neither water nor grain but, admitting neither whether it is of your king or queen, request possession of the corpse on the hook. When you have the corpse, sprinkle upon it the life-giving plant and life-giving water. All of these events transpire, and Inanna is revived.

The Aruna stop Inanna before she can ascend, demanding that she provide a substutute to take her place in the Underworld. Demons accompany her to accomplish this, and when they meet her in the land of the living would take Nincubur, but Inanna refuses. Instead, on return to the city, on finding Dumuzi(d), clothed magnificently and unaffected by grief, Inanna commands the demons take him.

Ngeshtin-ana (Geshtinanna), Dumuzi's sister, pleads in her brother's behalf. Innana grants her request to spend half the year in the Underworld, alternating with Dimuzi.

Dimuzi's fate may be correlated with the seasonal cycles, the death and rebirth of the Horned God. Joanne Pearson believes that the Horned God, the male deity in Wicca, is a composite solar and vegetation god derived from Cernunnos, Herne, Odin/Woden, with aspects of gods such as like Osiris, Attis and Dumuzi, dying and rising; also associated with Oak King, Green Man, Sun King, Corn King, Hunter, Lord of Death and the Underworld, and the Child of Promise, and that it draws from the Mesopotamian legend of Inanna's descent to the Underworld.14

"Brahma, Rudra, Maheswara" is a calculation of significant interest to me, and Jagannatha Hora provides it. I am utterly amazed at the scope of this program; it's an incredible tool for exploration and research. Inexpert in Vedic astrology and verging on the innumerate, I would otherwise be unable to attempt certain projects in this area.  Notwithstanding the fact that my work frequently deviates from tradition in astrology, I need accurate calculations. I am very grateful to Narasimha Rao for making this software available, and free of charge as well.

My "Brahma, Rudra, Maheswara" values appear to be Mercury, Saturn, Saturn.

I'm still evaluating the significance of this in terms of different dasha systems, and will shortly present what seem useful directions in that regard, but I want to begin with the implications of Mercury, Saturn, Saturn.

According to Vedic astrologer Robert A. Koch,

[t]he critical point to be seen with Sthira dasa is that the rashi dashas begin from the sign of the Brahma graha, a planet which needs to be carefully considered and evaluated by consistent and applicable rules. Among the three primal Deities mentioned in Vedic shastras, Vishnu, Brahma, and Mahesvara (Shiva), Brahma is the creator, being empowered by Sri Vishnu with Srishti-shakti, the power of generating universes and life forms from his supreme intelligence. [...] [T]he Brahma planet indicates the cause of creation of the living being and what types of samskaras follow him into this life and thus for which he is accountable. Whatever planet qualifies to be Brahma in the horoscope will show where the strongest desire of the living being may be found and in which areas of his incarnation this desire may be sought and fulfilled. [...]

The trans-Saturnians are not considered in this equation, but they seem principals too important to omit from such a exercise, particularly when they figure prominently in the natus. Of a different order than the traditional planets, they're nonetheless sensible in psychodynamic assessments and in some respects as higher octaves. Though they present with more collective impact and are not generally considered personal planets, the trans-Saturnians may be better accommodated and engaged in certain personality organizations and psychic states.

Dane Rudhyar believes that a heliocosmic sense of universal order is afforded through the planets operating between Sun and Saturn, "a Saturn-bounded level of consciousness", but that the trans-Saturnians indicate the path of transition from heliocentric to a galactic type of consciousness. He conceives the trans-Saturnians as agents of a Galaxy seeking to "dis-Saturnize" (destructuralize), and to some extent "dissolarize" (depersonalize, transpersonalize) when the time is apposite for such a transformation.

Uranus may be taken as a higher octave of Mercury, for example, though Rudhyar for one would argue they are quite different with respect to source and effect. Same for Venus/Neptune and Mars/Pluto. We might think of the trans-Saturnians as agents of the galactic, working in tension with the egoic structurings of Saturn and inner reality. I see this in the 2nd-5th-8th dynamic illustrated and discussed below; the tensions so indicated stimulate creative effort in the personal/transpersonal arena, through Chironic identification and experience.

In addition to Mercury/Uranus, Venus/Neptune, and Mars/Pluto, I also appreciate Saturn/Uranus and Jupiter/Neptune.

So then, regarding "Brahma, Rudra, Maheswara", the findings might be different from Mercury, Saturn, Saturn. Uranus might figure quite prominently. If Saturn is Rudra and Maheswara, we have the Destroyer and Preserver as different aspects of the structuring, stabilizing force, which we sometimes link with the Ether element and Vairocana, going to the elimination of ignorance.

In the column at right we consider the significance of the 2/8 axis in the chart, the meaning of "Gates" of Hell", portals to and from the Underworld, the Inanna archetype, the seasonal cycle of death and rebirth. The 2/8 axis figures prominently in the Rasi.

In the 8th House, entering the Underworld, we have Jupiter (GK), Anubis, and Hekate. In the 2nd House, emerging from the Underworld, we have Saturn (MK), Juno, and Mars (AK).

Jupiter is Yogada (GL), associated with power and authority, that of which Inanna was divested on passing through the seven gates. The expansion requires the death of the previous paradigm.

Hekate, a chthonic goddess, only child of the Titanes Perses and Asteria from whom she received her power over heaven, earth, and sea;1 Saviour (Soteira), Mother of Angels and the Cosmic World Soul;2 goddess of witchcraft, the night, the new moon, ghosts, necromancy and crossroads;3 linked to the world of Shades, came to be regarded as deity presiding over magic and spells, inventor of sorcery, appears with torch in each hand.4

Anubis is guide of souls to the world beyond, in charge of mummification, protection and ritual preparation of the corpse and its transfiguration; 'Lord of the cave mouth', entrance to the city of the dead; Opening of the Mouth ceremony to reawakened a dead person's senses; patron of lost souls.5,6,7,8 Anubis is identified with Hermes in the interpretacio graeca.9

In the 2nd House we find a powerful Saturn (MK) and Mars (AK), a Rajayoga, I learn from JHora, mediated by Juno. The entire complement squares the 5th, which encompasses the Galactic Center and Great Attractor, Aditi, Chiron, the Vertex and more, all of which in turn square Hekate, Anubis and Jupiter in the 8th.

In Scorpio, working through these issues is the creative focus, expressing the process and knowledge gained through Chironic transformation. Empathy and intuitive insight informed by analysis...

Radix, Topocentric, Sidereal, Lahiri, Whole Signs. Erected 27 June 15 for 16 May 50.

Mercury R is Amatyakaraka (AmK), the Kaala Lord is Mercury (Mahakala: Mercury), and Mercury is Doriphoros (scout planet, rising just before Sun, combust). AmK is the planet of second-highest degree and indicates the 2nd and 10th Houses.10  We've seen that 2nd in the portal of release from the Underworld, and we know that the AmK goes to career — ruled by Mars (AK) in the 2nd, Mercury tenants the 10th, Aries:

thoughts focus upon third-from-Budha = vyaya bhava-12
The dreams, prayer,
meditation, privacy,
bridge between the astral and the material worlds,

In bhava 12 we find Uranus... (and Ishtar).

In concluding this muse, I want to add the Karakamsa and Swamsa charts recently obtained free of charge from a remarkable site called Astrosage, offering comprehensive array of complex charts. Based on D-1 and D-9, which are altered by shifting of the Atmakaraka and planets by prescribed formula, the Karakamsa chart shows more of a physical dimension, experiences of the body, issues more of the material world, while the Swamsa shows more of the psychospiritual, experiences of the soul.12

In Swamsa, Jupiter, Sun and Pluto tenant the 2nd (Cap), with Neptune in the 8th (Can). Ketu is in the 5th (Ari) and Rahu, the 11th (Lib).

A meditation on Elements, Buddhas, Chakras, and Planets.
Working through correspondences.

9-16 June 2014

The following illustration presents recent explorations of chirologic dynamics, studies of qi, experience of the Dhyani Buddhas, and evaluation of planetary correspondences.  Schemata of such correspondences are readily found online and in the literature; they are described with conviction and certitude as to their efficacy in matters of health and well-being when engaged through various mudras — even to the point that working incorrectly with them may result in no gain, undesirable effects, or genuine harm (in the case of more advanced practices).1,2,3

Vijay K. Bansal presents an overview of Mudra Vigyan: The science of finger postures. His perspective is particularly helpful, informed by personal experience of disabling illness ameliorated by Mudra Vigyan reinforced with Dhyan (Meditation). "Mudras awaken the cosmic energy," he writes, "and help unite the atma (soul) with the Paramatama (the cosmic soul)." He illustrates 18 and describes 25 commonly known mudras, many of which may be applied to therapeutic purpose; discussion of the effects is brief, but includes cautions in some cases. Bansal notes that although there are no restrictions regarding posture or time for most mudras, some require advanced knowledge and if practiced "for longer periods or while in a different posture or at the wrong time could even prove harmful".

[...]'Mudras' are systematic hand gestures. Literally, Mudra in Sanskrit means a posture/seal. More deeply, "closed electrical circuits" of the subtle channels in physical and etheric bodies are also known as 'Mudras'. Some Western writers have defined 'Mudra' as mystic hand gestures used to focus subtle energy, transmit teachings through symbols and confer psychic protection.

Chogyam Trungpa says Mudra is "a symbol in the wider sense of gesture or action... Also it is a symbol expressed with the hands to state for oneself and others the quality of different moments of meditation..."

Leaving aside the complex definitions offered by various people and sects, we will summarise to say that [m]udras are a non-verbal mode of communication and self expression consisting of hand gestures and finger postures. They retain the efficacy of the spoken word. It is an external expression of inner resolve, suggesting that such non verbal communications are more powerful than the spoken word.

In Yoga mudras denote the finger and hand gestures and movements used in the performance of dances, rituals and rites and while engaging in spiritual exercises such as meditation. Mudras symbolically express inner feelings and inner psychological states. They also generate various qualities such as fearlessness, power, charity and peace in the practitioner and to on-lookers.

The Gherand Sanhita and the Vajrayana Tantra advise that the Mudras are capable of bestowing great powers and psychic abilities called "Siddhies" on their practitioners, hence, their knowledge should not be conveyed to those steeped in sin, to those that are not true to their word, to the skeptics and non believers, to heretics and insincere persons and those who do not observe the precepts.

[...] Any living body is made of 5 distinct elements:

These are not as per science's definition of elements but refer to the five building blocks that go into the formation of any living body. Several ancient health systems are based on the concept of the balance of the five elements. Indian Medical science according to Ayurved and metaphysics affirm that distortion or impairment of the 5 elements create outer disturbance and inner sickness in the body.

The 5 fingers of the hands represent these 5 elements :

  • The Thumb symbolises the Fire
  • The Forefinger symbolises the Wind
  • The Middle finger symbolises the Ether
  • The Ring finger symbolises the Earth
  • The Little or small finger symbolises the Water

The finger tips of every living being have many concentrated nerve root endings which are free energy discharge points. Science also confirms that around every tip there is a concentration of free electrons. By touching together of the tips of the fingers or the finger tips to other parts of the palms this free energy (Prana) is redirected back into the body along specified channels, back up to the brain. The redirected energy traveling through the nerves stimulates the various chakras. Keeping the hands on the knees stimulates the Gupta Nari and makes the energy start from the Mooladhara Chakra.

Thus, the tension applied to the nerve(s) and/or the neural or psycho-neural circuits formed by the mudras help in balancing the five basic elements (or building blocks). This balancing of the tension, and redirection of the internal energy effects the changes in veins, tendons, glands and sensory organs, to bring the body back to a healthy state.

Keeping specified nerves stretched for specified periods tones up of the nervous system. The fingers of each hand are held folded in certain specific postures and this provides the required tension on the nerves.

The fingers of each and every individual in the world are different in their shapes and sizes. These are determined and provided by nature as a tool to bring the nerves into prime condition when affected adversely.

Thus, they provide a different 'end tension' on the nerves when different individuals fold their fingers or the same individual folds the fingers by different methods in different Mudras. This is exactly the tension required by that individual for that particular application. Nature has already bestowed us with the tools to be used to keep us healthy.

[...] Like any Yoga, Mudras are natures way of healing, as intended by nature and therefore, the mandates of nature are to be followed. [...] While some Mudras do give instant relief, for permanent and long term gains they should be done with sincerity and belief.

Bansal tells us that:

Mudra is a very exact and scientific yogic function by which one can develop or even change, one's internal and external dispositions viz. mental (anger, emotional disturbance, intelligence etc.), spiritual (concentration, meditation) or physical (in various diseases, illnesses). Mudras can bring miraculous mental, spiritual and physical changes and improvements in our body. They help in quickly balancing the elements of the body [and can] effect changes in veins, tendons, glands and sense organs. Mudras need no prior preparation. They can be done (mostly but with exceptions) at any time, anywhere and under virtually any circumstances. They are like literal remote control switches bringing quick and effective changes [and] help bring about permanent changes. A constant practice of Mudras can stop or slow down the destructive changes in the human body [and] help develop a virtuous, socially amiable, non-violent, pious and courteous disposition. Some of the Mudras can balance the elements of the body within 45 minutes; some react within a few seconds on the human body.

Note that mudras symbolically express inner feelings and psychological states, and that while described by the author as "a very exact and scientific yogic function" involving the flow of prana through the finger tips and palms, and the redirection of that energy along other channels, back up to the brain, schematization of the process appears idiosyncratic. There are different schools, different beliefs. On presumption the predicate is correct, that energy of whatever description flows through the hands and fingers, and that inwardly directed meditation on this flow, forming patterns and foci, can have an effect on health and well-being, it seems evident that there will be individual variations. Bansal acknowledges this, I think, but also indicates the importance of sincerity and belief in personal practice, given that the mudras are a yogic mandate of nature.

It thus becomes important to find one's own way.

I've done "diagnostics" and "attunements" through my hands for many years, but not hitherto treated of individual fingers in this way, ascribing correspondences. Rather, like a true Krittika perhaps, I've "seen" my fingers as scalpels and related surgical tools — well, in some senses at least. The experience is so rapidly-changing as to be nondescript, evincing Uranus-like variability, no fixed or definitive schema but rather, a rapidly-changing understanding of the moment. Just the flow of energies, in different conditions and circumstances, to variable ends and purpose relevant to the gestalt and transpersonal. Indeed, among the many conundrums I face in attempting to calibrate the experience, and thus no doubt derive some narcissistic benefit from the process, is the fact that I can't demonstrate it in "real" terms. Application of hands is not like building a house in the literal sense, in material terms. Speak of "spirit bodies" all you like   in my ignorance, they're not the same as hard and fast. My structures never last. The process is more like finding and removing blockages...

But the energies are always present, and stuff happens in it's own sense, with an immanence I know well, and with voices true to tell. That, I think, is what's been so difficult to work through in this experiment: The shift in my appreciation of gestalt operations, the Dhyani Buddhas, the ego-Self relation, my representation. What I'm looking at in the hand is the evolving schema in gestalt at this time, in this place. What's the dominant intent, the active will? What stabilizes? What's the dominant drive? the core value? the cognitive orientation?  These questions can be symbolized through this chirologic approach, informed as it is by the energies, the qi I feel and the meditative state then engaged.

So then, let's look again at the hands and correspondences.

Variations in Chirologic Correspondence: Planets, Elements, Buddhas and Chakras.

Hand A shows the schema discussed in this brief (see chart); the trans-Saturnians have been added. Hand B continues this play, shifting the positions of Saturn and Jupiter; I can locate the sensibility of the pattern, but the correspondences of Hand A still feel better. Sensibility can be found, and work can be done in any combination, but the required conceptual syntheses become complex and are problematic if there's a disconnect in terms of core value and will.

Hand group C, showing the elements and Buddhas, follows a pattern of hand-element-Buddha correspondences described by South African chirologist Jennifer Hirsch, summarized in the review by Martijn van Mensvoort. I've added the chakra correspondences associated with Hand A. I find her schema rather challenging in the sense that she correlates water with the index finger, and the remaining correspondences are non-linear, different from the gorinto sequence.

Hirsch also correlates fingerprints with the Buddhas:
Akṣobhya → loop.   Ratnasambhava → arch.   Amitābha → tented arch.   Amoghasiddhi → whorl.

Solar System Hand Mnemonic, by Tdadamemd, Wikipedia

Solar System Hand Mnemonic. By Tdadamemd, Wikipedia.

Hands D and E are studies of the index-water schema, but the correspondent syntheses are difficult to resolve. More may be gained by contemporary consideration of the solar system, as shown, for example, in the mnemonic at left. Perhaps etheric planets should be considered as well; more options for correspondence. Multiple schemata may prove useful, each suited to condition and circumstance, and the reality is, they'll likely present without schematization. I won't need to figure it out, but experience it.

At the moment, though, Hand F seems promising, with increasing resonance...

Akṣobhya is of signal influence in my case, however, and this index-correspondence is clearly resonant. The Vairocana placement seems apposite; ether and Saturn/Uranus?. Ratnasambhava at middle? earth at center? — understandable, doable, but somehow more appropriate at ring, I think: equanimity. Amitābha and fire, Mars (my Chara Atmakaraka) and Pluto, creative drive, attachment/ detachment, transformation — these feel good at center, while Amoghasiddhi seems to go with air and Mercury at little finger. Sun and Moon at palm-center are possibly inappropriate, but these loci are energy foci, like lenses...

Medicine Buddha...

30 May 2014

Bhaisajyaguru (Medicine Buddha) Mantra

The short form is:

(tadyathā:) oṃ  bhaiṣajye  bhaiṣajye  mahābhaiṣajye  bhaiṣajyarāje  samudgate  svāhā.

"Bhaisajya" means "curativeness" or "healing efficacy," while "guru" means "teacher" or "master." Thus he's the "master of healing." He's also known as Bhaisajyaraja, "raja" meaning "king."

The short form of the mantra could roughly be translated as "Hail! Appear, O Healer, O Healer, O Great Healer, O King of Healing!" The optional "tadyathā" at the beginning means "thus," and it's not really part of the mantra, but more of an introduction.

The long version could be rendered as,
"Homage to the Blessed One, The Master of Healing, The King of Lapis Lazuli Radiance, The One Thus-Come, The Worthy One, The Fully and Perfectly Awakened One, thus: 'Hail! Appear, O Healer, O Healer, O Great Healer, O King of Healing!'"

In Tibetan pronunciation, the mantra comes out as:

(Tad-ya-ta)  Om  Be-kan-dze  Be-kan-dze  Ma-ha  Be-kan-dze  Ra-dza  Sa-mung-ga-te  So-ha

Medicine Buddha Mantra 藥師佛心咒
Tenzin Sangpo, YouTube, Uploaded on 22 December 2009.

Medicine Buddha ( Bhaisajyaguru ) 藥師佛
- Role in Tibetan Buddhism
The practice of Medicine Buddha, the Supreme Healer (or Sangay Menla in Tibetan) is not only a very powerful method for healing and increasing healing powers both for oneself and others, but also for overcoming the inner sickness of attachment, hatred, and ignorance, thus to meditate on the Medicine Buddha can help decrease physical and mental illness and suffering. The Medicine Buddha mantra is held to be extremely powerful for healing of physical illnesses and purification of negative karma. One form of practice based on the Medicine Buddha is done when one is stricken by disease. The patient is to recite the long Medicine Buddha mantra 108 times over a glass of water. The water is now believed to be blessed by the power of the mantra and the blessing of the Medicine Buddha himself, and the patient is to drink the water. This practice is then repeated each day until the illness is cured.

Assessing the Uranus-Mars-Vertex novile triad...
Review of basic patterns and planets of high focus in the radix and navamsa.

25-28 May 2014

Although I work with a range of house systems and schemata, dramatic shifts of perspective are not usually required — introspective studies proceed from a relatively consistent predicate, a way of apprehending or thinking about self that tends to stay within certain lines. For example, Pluto in the 1st House squares my solar stellium, and that set of aspects serves to describe part of a key dynamic in my self-concept. In a similar sense, 12th-House Uranus goes to focus on the transpersonal, on the personal in experience of the Universal. The 4th-House deals with personal and Collective Unconscious, and with the essence of psychological foundation.

In the sidereal chart shown here, using the topocentric azimuth (horizontal) system, the solar stellium tenants the 12th House and Uranus, the 1st.

I have previously found the azimuth system of interest but of limited relevance in my studies. Now,however, in this exercise, it's proving revelatory, unveiling material previously obscured by predilections and preoccupations. Well, every insight does that to some extent. Perhaps I'm being hyperbolic in my excitement. That happens sometimes.

At first glance the illustration seems rather everything-but-the-kitchen-sink, but that's to be expected in a transitional cogmap. The themes we see here appear to go to our latest mapping of the mahābhūtas, chakras and Dhyani Buddhas (see below), in a schema patterned after the Bön hooked cross.

There are several things to note, including the loci of the solar stellium and Uranus; the complement of Vertex (which is parallel Propus), Great Attractor and the Polar Ascendant; the Neptune-Jupiter semi-hapti-novile (140°), the quadronovile between Jupiter and Pluto, and the Pluto-Neptune sextile (part of the core kite formation in the radix). And I would emphasize the importance of Jupiter as high-focus planet in the radix, Neptune as high-focus in the Navamsa. The radix (rasi) is what I'm working on, while the Navamsa is the result. All of that is important, certainly, but it's too involved, too in-play in psychodynamic terms, to attempt explication at this juncture.

Of particular significance, for the moment, is the fact that Uranus in the 1st displaces Pluto at that locus, and that's a significant shift for me. We don't need to go sidereal, or apply the azimuth house system, to appreciate this change — whole signs will do. There's a fundamental difference in meaning between Uranus and Pluto, especially in context of the 1st. We deal with invention more than transformation, in this sense, though the latter remains central with respect to character; but the novile triad suggests focus on the collective good (Sag complement (PAC,Vx,GA,Cer,Chi,GC, etc.) in context of the individual person (Ura), and creative drive (Mar) to communicate. The call is to create and communicate something to personal and collective benefit with the transformational shift.

I'm simplifying, of course. There's far more at play in this chart — too much to discuss. That happens sometimes.

We have to let it unfold.

Developing the cognitive framework...
Pathfinding and eclectic incorporation in a transformational process.

15-22 May 2014

As explored at length in recent posts and studies, during multiple slow-mover transits and the egress of progressed Sun from the 12th House, this has been a period of fundamental change.  The large illustration below is a comparative study of several factors in the cognitive framework now developing. Some of this was dealt with in a dream last night...

Dream of the 22nd :
Walking though the South half of a building situated in the Northeast quadrant of the dreamscape I note the deterioration and ongoing deconstruction of the structure, which, over the years, has been renovated repeatedly, often at great expense and frequently to temporary effect. I am responsible for those efforts, inadequate as they now appear, yet the long memory of that engagement does not plague me now; instead, it presents with vague feelings of disappointment, sadness at my poor performance, my ignorance, my belief in the importance of and failure to achieve perfection. But that was the path. I wonder why the deconstruction seems paused at the moment, why the changes aren't more immediate, but I also appreciate how little I know. Renovation and new construction are being handled by powers infinitely more knowledgable and capable. I feel relieved...

This is not about 'me' anymore, nor about playing a role. Just outside and heading South, I have the impression this property is bounded to my right by one or two properties owned by others, part of an extensive community to the West. My focus is before me, however, where I see the cement foundation and basement walls of a structure newly revealed with removal of the forms. Wood framing of the building will soon begin, I realize, as I walk close to the edge, taking careful steps to avoid falling in. To my left I see a foreman, an older man, seasoned, confident, relaxed, his back against the temporary crude wooden fence to the East, marking the boundary of the property. I approach him with questions and in response, he begins to reveal the overall plan for the site.

The old structure will be demonlished and rebuilt in the area I've been, he says, and the North half will be renovated. The new foundation to the South will support an administrative building. Along the East side of the old structure, on the comparatively narrow but long, lush green grassy stretch of land that runs its length, another new building will be built, for a paint manufacturer, he tells me. The "crowbar", referring to the construction blueprints and plans, is already complete, he says. I have to think about what that means. I 'see' → digging down through clay below, where corpses used to go — some sort of morgue or mortuary — the need to repurpose the space. And in my vision, the buildings rise... — END

And so, as indicated above, the illustration is a comparative study, an attempt to assimilate and integrate a flood of recently researched and newly irrupting material. Concepts of the Pancha Mahābhūtas (the five elements), their names, descriptors and conceptual correlates vary across cultures. The same applies to the chakras, apprehended as energy points in the subtle body; names, locations, functions, and additional characteristics may differ from one school to another. In Mahayana Buddhism and Vajrayana (Tantric) Buddhism in particular, the Five Dhyani Buddhas (dhyai to meditate, contemplate + buddha awakened one) are representations of the five qualities of the Buddha, visualized in tantric meditation. Each of the five — in Sanskrit → Vairocana, Amoghasiddhi, Amitābha, Akṣobhya, and Ratnasambhava — represents a different aspect of enlightened consciousness and an aid to its realization.

The Five Buddhas represent the purified manifestations of the five aggregates, elements, sense organs and sensory perceptions. Each Buddha is assigned a direction, a colour, a seed syllable, an animal throne, a consort, a progeny of Bodhisattvas and deities, a specific mudra, and a symbolic emblem or attribute. To this list are added an array of fivefold qualities, including the five tastes, phonetic sounds, precious substances, times of the day, and seasons (spring, summer, rainy season, autumn and winter). Essentially the Five Buddhas represent the transmutation of the five delusions or poisons (ignorance, desire, aversion, jealousy and pride), into the five transcendent wisdoms (all-pervading, discriminating, mirror-like, all-accomplishing, and equanimous).

Robert Beer is an artist, author and scholar of Tibetan Art whose take on the symbolism is informed by more than 40 years of practice and study. He identifies the Buddhas as "Blue Akshobhya (centre or east): White Vairocana (east or centre): Yellow Ratnasambhava (south): Red Amitabha (west), and Green Amoghasiddhi (north)" but adds that "[i]n different tantric systems the positions, aggregates and wisdom qualities of Vairocana and Akshobhya may be interchanged, with either Buddha occupying the central or eastern position". Correlation of the chakras and Buddhas is also different from the system I am using, described below as the Godai or Gorinto framework. Beer places "Vairocana at the crown, red Amitabha at the throat, blue Akshobhya at the heart, yellow Ratnasambhava at the navel, and green Amoghasiddhi at the sexual center".

Hand correspondences with the chakras and Buddhas vary across schools, as do elements and color attributions. Correspondences in the Subtle System of Sahaja Yoga taught by Shri Mataji Nirmala Devi include a different name for the third chakra, called Nabhi, a middle zone referred to as Void, as well as planets and astrological signs corresponding with the seven chakras represented on the hands, soles of the feet and elsewhere on the body.

Radix, Sidereal, Fagan/Bradley, Azimuth

A widely used yogic system of correspondences is shown at A, the upper left hand in the illustration below. The middle finger, that of Saturn in palmistry, is shown as white, corresponding with Vishuddhi, the throat chakra, and Vairocana.

The Bön system shows color correlations like those of the Godai or Gorinto, the framework that feels apposite to me   all of the frameworks make sense, but not all of them resonate.

In the palmistry illustration, note that the first phalange of the thumb is here associated with Chiron, a correlation I'm mulling over with respect to Vairocana and Vishuddhi. As indicated in the note below, however, Mars, Venus, and Uranus might as easily be applied. Each option works, I find, but the last two are of particular interest to me; while I have measure of Mars in the context of creative drive, and whilst Mars is Atmakaraka, I cannot (yet) identify with it, can't "take control" in that sense.

  1. Venus is conjunct my North Node and MC, going to will and determination, a focus on harmonization; and
  2. in considering the placement of 1st-House Uranus in the sidereal Azimuth radix, the same correlation applies but with respect to unequivocal pursuit of my own psychospiritual course.

The chakra models and associations presented below, at upper right, have been discussed in a previous study. The image of Vajasattva, Dorje Sempa (Tibet), goes to the overall focus on self-purification and transcendence, the path I pursue.

The mudra (məˈdrä) is a hand gesture of symbolic and ritual importance, although some involve the entire body. The practice of mudras is thought to have effect on all levels, biophysical, psychoemotional, and psychospiritual. There are many sites that present detailed information on mudras along the lines discussed here, many with drawings or pictures of mudras for different purposes. Healing Therapy: Vibrational Healing (Internal) > Mudra Therapy presents a simple, straightforward explanation I quite like, using the system of correspondences I favor. Mudras may be understood as...

[...] hand gestures which express specific energies or powers. Each area of the hand has a reflex reaction in a specific part of the brain. The finger tips of every living being have many concentrated nerve root endings which are free energy discharge points. Science also confirms that around every tip there is a concentration of free electrons. By touching together of the tips of the fingers or the finger tips to other parts of the palms this free energy (Prana) is redirected back into the body along specified channels, back up to the brain. A Mudra locks and guides energy flow and reflexes to the brain. [...]

Nature's all important and minute scientifically created components in the human body are made of the five elements namely - Air, Water, Fire, Earth and Sky. Imbalance of these elements disrupts the immunity system and causes disease. Each finger belongs to one of the 5 elements. The union and separation of these five elements with the help of the five fingers can enhance and also diminish the presence of elements in the human body.

To balance any element, join the foretip of the thumb with that of the respective finger.
To increase any element, press the foretip of the thumb at the base of the respective finger.
And to decrease any element, fold the respective finger to the base of the thumb, and hold it there with the thumb. For pictures and more complete descriptions see, for instance, Mudraguide.

Radix, transits and progressions for 23 April 2014 analysis.

23-24 April 2014

Radix, Transits and Progressions - 23 April 2014.

My recent inability to focus, to sustain project-oriented interest, to get back into my usual rhythm of work is sensibly framed in terms of the current opposition between TSaturn R in Scorpio and the Taurus stellium of Sun-Mercury R-Moon. That opposition is shown in the chart at right, and I've discussed it at length in another entry. Of consonant interest, and of more immediate dramatic significance, is the Grand Square of transiting Jupiter, Mars R, Pluto R and Uranus, also shown at right.

Assessing the impact of such patterns in the radix is useful, as is evaluation of work-through dynamics, positive avenues through which such challenging energies are experienced and may be productively engaged. Here, for instance, I'm referring to the dodecahedral matrix and grand trine formations shown at right. It seems obvious that the factors at play in any transition contribute to experiential reframing, but in some circumstances, a confluence of numena as it were, they may contribute to a radically different experience of experience itself, a fundamental transformation. The factors at play in the current circumstance, my tendency to dramatics and hyperbole notwithstanding, suggest such a change, the birth of an utterly different order, or better, the emergence of an order inherent but not hitherto consciously known or "meaningful". The Grand Square is essentially exact at this writing, and while the pattern will drift, it suggests portentous (in the archaic sense of 'wondrous'), transpersonal change, a turning-point. That, at least, is my read of it.  The YOD kite and primary kite formation focused on the progressed AC and the Saturn complement in Virgo point the way.

Bindu Visarga

There's an impulsion to move forward in a dimension of thought quite different from the role-oriented identity matrix, the pattern of buildup-breakdown to which I've long been accustomed. Under way — what feels like end-of-life review of patterns of perception and production; and at play — a very strong need for transcendence ... that's really all I can say, at the moment. But next we address kundalini, the chakras, and more...

Clockwise house rotation in soul-level sidereal astrology.

18-21 January 2014

In the course of readings pursuant to the previous post, I came upon Nick Anthony Fiorenza's remarkable essay entitled Your Natal Cross & Clockwise House Rotation in Soul-level Sidereal Astrology.  I've often appreciated the caliber of Fiorenza's astrological and archetypal studies at The Lunar Planner but, at this time of personal transition, his well-illustrated and concisely delineated presentation of sidereal clockwise house rotation is particularly resonant.

In contrast to counter-clockwise house rotation, which is fitting to the aspiring personality looking upward, seeking soul-level awareness, clockwise house rotation is far more fitting if we are exploring soul-level sidereal astrology, as we are looking down from soul-level awareness upon incarnate life. With clockwise house rotation we are facing the movement of the planets, embracing their energetics, rather than be blown around by them in circle, or worse yet running in reaction from the experience they bring. Clockwise house rotation matches a day's unfoldment — as the Sun rises and the east (ASC) and sets in the west DSC): The IC is mid-night. The ASC (the eastern rising stars) is sunrise, day-break. The MC is noon, the day's culmination. The DSC (western setting stars) is sunset, days end. This east to west direction is also Earth's precessional direction, the opposite direction of planetary movement around our Sun. Precessional movement of Earth's pole (and the vernal axis) through heavens reveals the evolutionary cycle of the soul collective on Earth.

Consider first that soul descends from the MC to IC (actually from the Zenith, the location of birth, down through the Earth to the Nadir, (the opposite location) — thus grounding, becoming fully incarnate. As explained above, the Zenith and Nadir projected through the birth meridian becomes the MC-IC axis in the ecliptic, with the MC-IC axis revealing the nature of soul's overlay upon the physical vessel through which soul expresses. This energetic then begins to express through chart in a clockwise direction, from the IC toward the ASC.

Clockwise house rotation beginning at the IC is shown here in four sidereal radices. Mine, at upper left, includes selected fixed stars, asteroids, and Arabic Parts in close relation, with very close conjunctions indicated in red.*

Among the many interesting insights generated through this house-rotation exercise, the significance of the lunar nodal shift from 3/9 (EH, geocentric, tropical) to 12/6 (Alcibitius, sidereal) has been most surprising, referring here to the merit of the postulate in psychoemotional terms — I'm still considering this, in some respects. My core focus may indeed be described in terms of psychophysical health and healing, but, from another perspective, also cast as pursuit of philosophical truth. Cognitive schemata prove useful to the extent one is able to step outside, reassess and reapply, adapt as necessary, or abandon as appropriate. The schema is simply a tool, a means of conceptualizing and apprehending.

New material presenting in this house-rotation study has involved identification of archetypal principals I accept may bear on current transformational initiatives. A real revelation are Narcissus and Ixion, closely conjunct Neptune R, apex of the core kite formation focused on Venus and Vesta (+ Ceto and Hermes) — these patterns do not surprise completely, since narcissism has been a subject of study for many years, but they bear on shadow structures now being examined as TSaturn opposes the stellium in Aries/Taurus (5th house, in the new schema).

Families of angles in the radix.
Assessing connections and testing resonances.

15-17 January 2014

A couple days ago I came upon Roderick Kidston's article on the importance of The 'Auxiliary' Angles, in which he summarizes and elaborates upon Michael Munkasey's exploration of what are termed "personal sensitive points", including the ascendant (AC), midheaven (Medium Coeli, MC), equatorial ascendant (EqAC) [aka, East Point], Vertex (Vx), co-ascendant (CoAC), polar ascendant (PoAC), the Aries point (AP), and the lunar nodes. I appreciate Kidston's take on the significance of these points in chart interpretation, specifically with respect to his ordering of their importance (MC, AC, PoAC, Vx, EqAC, and CoAC), and his summary of findings in his own work.

Though I was unable to locate the Munkasey essay (Astrology and the Celestial Sphere) to which Kidston referred, further research led me to a set of posts (Jul 27, 2012) by metaphysical writer and teacher Jim Eshelman, describing "'families' of Angles" as well as the Johari Window. With respect to differentiating the meanings of individual angles, he writes,


Things we know about ourself and others know about us.

Ascendant Family


Things we know about ourself that others do not know.

Midheaven Family


Things others know about us that we do not know.

Vertex Family
AVx, NP, Vx, SP


Things that neither we nor others know about us.

[...] my overall view on this is that there are three "families" of Angles — the Midheaven, Ascendant, and Vertex families — and that they each have a distinctive "family characteristic" (totally consistent with what we've seen in Cosmobiology-type works where M and A can be treated as a single unit on a 90 degree dial). Within each of these families are four angles that have (just for sake of simple labelling) what we might call a 1st, 4th, 7th, and 10th house theme within the particular context of the "family traits."

These 12 angles are:
MIDHEAVEN FAMILY - Eastpoint, IC, Westpoint, Midheaven
ASCENDANT FAMILY - Ascendant, Nadir, Descendant, Zenith
VERTEX FAMILY - Antivertex, Northpoint, Vertex, Southpoint

There is a psychological modelling tool that became very popular in the '70s in family therapy and other psychological circles called Johari's Grid. It's pretty simple — just a 2 x 2 grid (a box subdivided into four quarters) broken down as follows [...]

     This is PUBLIC. This is the theme of the Ascendant Family.
     This is PRIVATE. This is the theme of the Midheaven Family.
     This is UNCONSCIOUS. This is the theme of the Vertex Family.
— with qualifications, clarifications...

These ideas in mind, I spent some time on the following illustration, assessing connections and testing resonances.

Families of angles in the radix.

Kidston believes that the PoAC links every bit as readily as the Vx with the collective unconscious "and may be an even more open channel in this regard"; he considers its feedback overt, potentially extraordinary with respect to social trends and mass movements, arguing that it is perhaps the most powerful axis of all, such that links to it, "especially by conjunction, can dominate the entire chart as completely as any planet rising or culminating is normally considered to do.1  I note the close conjunctions of key Pluto midpoints with the axis, the proximity of Aldebaran, right eye of the Bull, and the conjunctions by extension through the Sagittarius complement. There's a great deal to think about in this exercise.

In pursuing questions along the way, I came across an article by Zane B. Stein, writing in the February 2010 edition of The Atlanta Astrologer. In describing the many different systems of house division and the idea that each is valid in its own terms, an approach reinforced by Robert Hand, Stein also quoted Al H Morrison — "Placidus remains the most valid system for judging the native as he copes with social context, predicts times and results of relationship episodes better than any other. Koch describes the inner psychology of the individual, something of why he does what he does in coping with society. Alcabitius is the most accurate in delineating the chart in terms of the native for himself, without reference to social pressures or context". What struck me more, however, was Stein's description of the Equal House chart as a window on the world of the child, as it were.

In the equal house chart, every house cusp is totally dependent on what is on the first house cusp. The second house is exactly 30 degrees from the first house/Ascendant, the third house exactly 60 degrees, all the way around the chart. To put it simply, the Equal House chart is the subjective universe based solely on the person's perceptions of the world. It is for this reason that this system so clearly describes the child, who is by nature self-centered and totally subjective. The adults in the Equal House chart are described by the 10th and 4th houses. These are always exactly 90 degrees away from the Ascendant, dependent upon the Ascendant, because as mentioned they represent the adults as the child sees them.

The child also has an MC and an IC. In most Equal House charts, however, these do not coincide with the 10th and 4th cusps. The MC, for example, may fall in the 10th or 9th house, but may end up in any of the other houses above The Atlanta Astrologer the horizon as well. Likewise, the IC can be in any house below the horizon. And this discrepancy between them, this difference between the Equal House 10th/4th, and the MC/IC, is a key factor in understanding 'growing up'.

Stein recommends first examining the AC of the adult to see how they view the immediate world; then erect an equal-house to "see the world the child saw, and how their early personality was shaped"; and then, to "see the person as an adult, where they are going, what they want from life", create another chart using whatever system you like, but which places the MC on the Xth (with equal house, the MC is usually in other houses and does not mark the Xth). The contrast will show you what "growing up" meant to the child, what was lost, what was gained, etc.

Fascinating. I prefer equal house because it simply works better for the types of exploration and analysis I prefer, as well as better framing various self-descriptors — e.g., Neptune and Ketu in the IIIrd vs IVth; Pluto in the Ist vs IInd; cusp of the Xth in Pisces vs Aries. But puer aeternus... Stein's idea gives me pause, as does the exercise with the angles... Saturn conjunct the NP. The Part of Identity at the Scorpio midpoint of the MC and EoAC, an auxiliary ascendant, conjunct Uranus. Vertex and the Sagittarius complement, plus the PoDC. SP conjunct Hekate and Arachne. CoAC conjunct Fortuna, the Uranus-Pluto midpoint, the AC, and Isis...

Much to think about...

Dreams and conditions.
TMars conjunct Neptune R.
TJupiter R square Neptune R.


8-9, 11 January 2014

Dreams are many and intense, these days. Much is changing, and I will soon return to paint, one of the best means for me to explore and express what is strongly felt but difficult to capture in words. Well aware that continued application of familiar tactics in times of transition brings progressively diminishing returns, my tendency is nonetheless to analyze and write through my experience, working long hours to achieve a workable frame, a sense of functional harmony in gestalt, only to greet a new set of issues that arise during the night or present on awakening — to say nothing of the ongoing need to edit what's just been writ → the writing, like the painting, is never finished... And now grows a restlessness, an irritability not difficult to control but neither eliminable through analysis or poïesis, pushing me to take creative action in physical terms and material forms. I haven't painted since, what, February 2013? Far too long...

TMars is exactly conjunct Neptune R, at this writing. In combination, these energies may prompt one to pursue some form of selfless service, shifting the creative drive away from the confusion encountered in personal projects, directing it to purposes more transcendent in nature.

Sri Yantra, from

Sri Yantra. Credit: Tantra Kundalini. The Sri Yantra ("sacred instrument, sacred machine")5, Yantra of Creation, is the magical diagram of Lalita Tripurasundari ("Beautiful [Goddess] of the Three Cities")6, the Red Goddess, and represents a spiritual journey.7 There are 15 Nityas8 or Eternities of Lalita, who inheres in and controls each — they are modifications of Lalita the Red Goddess and are identified with the 15 days of the Lunar fortnight, each represented as a different phase of the Moon, each with her own Yantra.9

Tantra Kundalini:
According to the philosophy of Tantra, the entire universe is a manifestation of pure consciousness. In manifesting the universe, this pure consciousness seems to become divided into two poles or aspects, neither of which can exist without the other. Each requires the other in order to manifest its total nature.

One aspect, Shiva, is masculine, retains a static quality and remains identified with unmanifested consciousness. Shiva has the power to be but not the power to become or change.

The other aspect, Shakti, is feminine, dynamic, energetic and creative. Shakti is the Great Mother of the universe, for it is from her that all form is born.

According to Tantra, the human being is a miniature universe. All that is found in the cosmos can be found within each individual, and the same principles that apply to the universe apply in the case of the individual being.

In human beings, Shakti, the feminine aspect is called Kundalini. This potential energy is said to rest at the base of the spinal cord. The object of the Tantric practice of Kundalini-yoga is to awaken this cosmic energy and make it ascend through the psychic centers, the chakras, that lie along the axis of the spine as consciousness potentials. She will then unite above the crown of the head with Shiva the pure consciousness.

15 Lunar Phases

The fifteen lunar phases or tithis (days) of the waxing Moon, each represented by one of the Nityas of Lalita, who is the 16th, the full Moon. Credit: Paolo Proietti - YOGA E ALTRE STRANEZZE.

Chitra Nitya

Chitra Nitya, the last Nitya in the cycle, just before the New Moon. This is the tithi at my birth, same day of and about 9 hours before the New Moon. Credit: Paolo Proietti - YOGA E ALTRE STRANEZZE. → Chitra Yantra

In this instance, however, the conjunction presents in the IIIrd, and it seems to make more problematic the communication problems I'm already experiencing with respect to the T♄ ☍ ☽ and the Taurus stellium. In Out of Bounds, Algol, Transits and Mater we examined a range of factors contributing to apperception of the divine feminine and stimulating creativity, including childhood traumata, deaths and numinous experiences. Neptune R is the apex of our core kite formation, and is biquintile Moon/Mercury in the stellium; the same relationship now applies to TMars, which trines the stellium in the radix.

Ketu in the IIIrd tends to scatter the mental narrative1, and Neptune R in the same house serves to shift emphasis to reception rather than projection. As Barbara Pijan writes, "[r]egardless of how one is really handling the world of home and country, the native can passively reflect the clear and authentic communications image of the psychic projections of the collective unconscious", for example, or deeper levels of understanding that cannot be "owned" with respect to ego. Pijan suggests communication is possible, perhaps eccentric or spiritualized, and that the person "[m]ay be exceptionally sensitive psychically, which can impede rational communication even while the perceptions are quite compelling".

Depending on Ketu's lord, may be a gifted intuitive with remarkable hands. Can channel extraordinary spiritual energy through their hands, if the house lord is good. Needs someone else to connect and ground them mentally, cannot ground themselves. Repetitive thought patterns center on Out-of-body matters: spiritual transcendence, disconnection from material compulsions, cessation of concern for matters of daily life. Strong Ketu in bhava-3 = manufacture of objects of other-worldliness through the craft of the hands.

Lord of the bhava is Mercury, in this instance (EH), and natal Mercury is retrograde in the Xth, ruled by Mars, with which it is trine. Ah, but this takes us to more complex dynamics in the chart, beyond the point of immediate concern, namely, that this condition makes it difficult to express perceptions in words — perceptions a better expressed and explored in material, materia, "matter, stuff, wood, timber";2 matter, from mater, "origin, source, mother".3

The theme again: MATER

Dream of the 8th :
In the moonlit Northeast quadrant, my "daughter" wades quickly to the East North East, through the small shallow pond on the swampy South boundary of an indeterminately large body of water which connects with it. I am leery of the dangers in the water, but she is oblivious to or entirely ignores them, so intent is she on locating a specific object for her arcane research. I follow with paternal intent to persuade her against this pursuit, bring her back to safety; when I come near, however, she is angered by my intrusion and discounts my concerns as ridiculous. Looking down at the water, I suddenly see a young woman wearing only a white dress, simple, almost luminescent white, with three-quarter-length sleeves and hem coming just before the knees, her awareness somehow elsewhere as she slowly glides forward and backward, just beneath the surface of the black water, forward and back, in the same line we have traveled. And I sense something darker there too — nothing inimical per se, merely the impression of things or events unseen, unnamed, potentially threatening or dangerous but more. But my daughter is unafraid, thinks of nothing but her goals. She leaps off again, this time journeying North North East, into the swamp, where with one hand she effortlessly retrieves a wet algae- and grass-draped gray headstone, glistening in the moonlight. She moves this prize to the West South West, slamming it heavily onto the grass on that side of the pond as I observe from my position in the Southwest. — END

Dream of the 9th :
Locus is center of the dreamworld, in an open space in the forest, within an isolated white two-storey cottage that includes a three-storey cylindrical tower with a peaked red shake roof. Owner of the building is a well-spoken French woman perhaps in her late 50s, wrinkled face, body lean and fit, remembering events that transpired here over the course of many years during which she was responsible for a woman of repute and her young daughter, both of whom slept in beds along the East wall for a time, until this proved problematic for the mother after the space was intruded upon by a young man who danced unannounced in the room, at which point the mother was moved and her previous position assumed by a nanny, about the same age, who then assumed care of the child. Though lacking in everyday detail, the tale is poignant with respect to the narrator, who owned the property in which the visitors were housed and was held responsible as host on that basis, without right to choose or refuse. Breast-related non-genital sexual imagery presents during her recountment, but is quickly rejected as inappropriate. The woman herself seems emotionally disconnected, at some remove from the experiences she relates, trying to comprehend the significance of events which appear to have denied her the experience of intimacy. She is alone, as she has always been, in this beautiful cottage, her life lived in isolation, trying now to apprehend the significance of it all, and who she is. This brings tears to the eyes of the French man who has listened to her story, empathizing with her as he sits at my right side. It brings tears to my eyes too. — END