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


2015 — On this page

2014 | 2013 | 2012

Sun in the 12th — Deeper work with the rectified Lahiri sidereal whole signs chart.
Assessing the solar stellium by locus, a preferred Chara Karaka 7/8 scheme, reviewing key dynamics, new work-through
points and Part of Identity theme, and clarifying areas of focus in light of Jupiter and Saturn transits to the 6th and 10th.


15-25 December 2015

As discussed in the previous brief, the chart we choose for introspective study informs the work-through, the framing, analysis and insights we derive in the process. In late October and early November we used a Lahiri sidereal whole signs chart (Sun in the 12th... another dimension) and additional factors to assess direction at a time of transition. There we noted that for our radix, cast as tropical or sidereal, the finding of Surya in bhava-12 is only possible in certain contexts, as, e.g., in the azimuth system of the tropical, and whole signs Lahiri or Pushya-paksha sidereal. My work most often deals with matters of identity, expression and harmony in plural personality, and with experience 'between worlds', a sense of being here and not. Tropical charts and different systems of house division generally prove sufficient for my purposes, though I often use sidereal for added perspective, and sometimes, heliocentric.

The language, rules and methodologies of astrology are meaningful to me and obtain to the degree that the applied schema has utility in cognitive mapping. Improvisation and adaptation of the chart are part of the art, which is to understand and resolve the matter at issue, often presenting with anxiety, dissonance and uncertainty, by establishing root cause, dynamics, and remedy. Drive (Mars) and determination (Saturn) to this end are very strong. So a radical interactive analytic framework is created, most often syncretic, derived from more than one schema or system, in response to intrapsychic condition and circumstance. The effort is predicated of and consonant with my experience in plural personality, where multiple principals participate to developmental purpose, expression and harmony (Venus) in gestalt. Approaches vary and may not include astrology, but every approach arises from what is heard, seen, and felt in the gestalt connexity, by which, in the egoic sense, I mean in relating with immanent presence and multiple principals, 'voices', 'visions', and 'flows of energy', as we cooperate to understand, analyze and resolve the mystery, transforming identity in the process. Not construed as 'soul' but evolving ego, my role is active, engaging in exchange and challenge with the principals to effect understanding and harmony. Never sure of the result until it presents, often in a cathartic breakthrough, I am nonetheless keenly aware of ineffable unseen hand that guides the search, the psycho-
spiritual rede.

In the preponderance of charts we might use to work with the radix, the solar stellium (Sun, MercuryR, Moon) is found in the 10th or 11th. I can make sense of either locus, the 11th more so, thinking of gestalt and the inner plurality as my network and developing ground for aspirations and values.

Moon square Pluto binovile Sun: self-transformation to transcendence.
The need to purify, and go beyond.

In equal house, tropical or sidereal, using our recently rectified chart, we find Moon-10 and Sun/MerR-11. This solution is clearly resonant. Moon-10 works quite well in description of role identification and performance, social interaction and contribution. And Pluto square Moon effectively describes the need to transcend baser emotions, to continuously refine 'personality'. Like the phases of the Moon, identity shifts rapidly; much is absorbed in social contact and I tend to prefer seclusion with only brief periods of interaction, often reading for others, counseling. Profession and social recognition are not matters of importance to me; lifestyle is minimalist and perhaps better suited to a monastery, with such external contact as there is almost inevitably focused on counseling and healing. Moon and MercuryR biquintile Neptune, which is sextile Pluto, in turn binovile Sun, a dynamic pattern of informed transformation. Sun square Pluto
is another read, indicative of continuous buildup and breakdown in self-concept which necessitates constant attention to intrapersonal characteristics and organization.

But the familiar is changing, and to study it we will return to the Ladiri sidereal whole signs chart, in which the characteristics of the stellium and balance of the chart are better apprehended in light of Moon-11, Sun-12. Venus rules Sun-12; Mars rules Moon-11. Venus and Mars are parallel.

MercuryR works in either locus — Moon/MerR-11, via Lahiri; and SunMerR-12, via Pushya-paksha. But Pushya gives us Mars-4, which doesn't work, and while Sun/MerR-12 certainly resonates to some degree, it doesn't (yet?) seem to be the proper rede.

We therefore choose Lahiri and Moon/MercuryR in the 11th, Sun alone in the 12th, because that affords the best frame of current self-concept and transformational exigency.

Chara Karakas
The Jaimini Chara Karakas, or 'variable (movable) significators', are determined in descending order of highest degree among the 7 traditional planets, Sun to Saturn, or among 8, which adds the father significator (PiK) and includes Rahu for all living beings. "[A]strologers seem to have been divided as to whether the charakarakas are 7 or 8 in number," writes Dr. Satya Prakash Choudhary, "since the texts give scope for both interpretations. Both camps have their votaries." Pijan, for example, prefers 7 ordinal karakas only, no Rahu. The 7-planet system obviously affords a better house correlation — AK 1st, AmK 2nd, BK (aka Guru Karaka) 3rd, MK 4th, PK 5th, GK 6th, DK 7th. But the same can be achieved with the mixed 7/8 when two karakas are combined.

In recent studies it's been beneficial to work with 8 or the mixed 7/8 of Parasara (a third approach which may include Rahu, and may merge or posit the same planet for MK and PK), rather than restrict assessment to the traditional 7 planets and omit the father significator, Pitru Karaka (PiK), or Dara Karaka. Sutramritam offers an interesting argument in support of 7/8, says that PiK is mentioned in some manuscripts and not in others and thus requires further research, MK and PK are separately distinguished in the Sutras and should not be merged, and Rahu may be applied in restricted circumstances, as when two or more planets are at the same degree. Buddhiki Shree Harsha Indrasena presents another mixed 7/8 approach which, when necessary, instead combines MK with PiK, not PK, because Putra Karaka represents children and correlates well with the 5th house — combining PK with the Mother (MK), correlated with the 4th house sidereal, would disorder the sequence because the 5th house does not represent Father (PiK).

In this exercise we will use Intrasena's approach. Note the comparisons in the table at right.

Shoes to fill ... which ones fit?

The Pushya-paksha AK Moon and AmK Saturn do not really resonate at this juncture.

The Lahiri and Pushya findings are quite different from those in Sayana, the tropical chart, where we have AK Sun and, working with 8, AmK Rahu...

Lahiri gives us AK Mars AK and Mercury AmK. Using 8, Rahu is PK, a result found in 7/8 too, because Mars and Mercury are same degree.

In an alternate read we might treat of Saturn as MK/PK (4th), drop Pitri Karaka and Rahu, make Venus PK (5th), Jupiter GK (6th) and Sun DK (7th).

But the best approach seems to me the mergence of MK and PiK, highlighted in the chart at right. We've ruled out Pushya as an option at this time, choosing Lahiri as most apposite, and comparison of the Lahiri and Sayana sequences clearly illustrates the shift in our orientation. Mars-Mercury-Moon-Saturn ... Sun-Mars-Mercury-Moon

What about Rahu?
While we're not including Rahu as a Chara Karaka, Rahu figures very prominently in Navamsa as the only graha in the 6th, 12th from Karakamsa and so, in Jivanmuktamsa (the place where jiva attains liberation), indicative of the Ishta Devata, the aspect of God chosen for worship and contemplation, leading to moksha. But the indicated deity is somewhat removed from my experience.

The immanent presence of my experience is ineffable, not something to be identified by calculation, but the work we do well-expressed in the tantrik Buddhist view, the Tibetan Yidam, a manifestation of Buddhahood or the enlightened mind. These are imagos: Vajrayogini, Vajrasattva, Vajravarahi and Chakrasamvara → all things go to enlightenment.

More of Rahu?
Yes, as we'll see in a moment, Part of Identity may be found in Swati Nakshatra, a very good fit, ruled by Rahu.

The bhava-6 focus
There are health matters at play at this time, December 2015. Confusion of themes and digestive anomalies, struggles with what has been and what may be in the course of what is, external reality (Saṃsāra). Too much philosophy, not enough focus. So, to the gut. To what we eat, and how we eliminate. Focus to the 6th, which Saturn now transits and tJupiter squares.

Radical points from the Vertex to the Galactic Center, that arc including CharikloR, CeresR, ChironR, AditiR and several important fixed stars, present in either the 5th or 6th house, depending on the schema we use. Creative output or matter of health ... in the present exercise, we're focusing on the 6th, 7th from which is the 12th of the Lahiri chart we're working with here. GK Jupiter corresponds with the 6th, with enemies, diseases, debts, disagreements, competitions, legal proceedings, servitude, etc.1 The 8th and 12th from the 6th are also indicative of the issues at hand; this goes to PoF in the 1st (Ashlesha), and Part of Identity (in the range of 18°40 to 20°40, more Swati than Vishaka) conjunct Alphecca, an important paran, in the 5th.

We've recognized a work-through point, Vertex/Antares in the 6th, for the Uranus-Nodal squares, that so-called 'skipped step' in evolutionary astrology, which I regard rather as a step-out-of-time, a mechanism of disconnect which facilitates alternative focus. The emphasis is on healing.

Several concepts in Barbara Pijan's compilations for Surya in bhava-12 and Vyaya Bhava-12 proved relevant, the latter in particular. This brought to mind the deep significance of the Akhenaten (Amenhotep IV) story in my experience, and Amun-Ra.

AMUN presents in the 12th, part of the apical Pluto kite formation focused at Persephone in the 8th, Capricorn, 6th from ruler Saturn (stationary) in the 3rd, Leo. Saturn is MK/PiK.

The Akhenaten story has stayed with me for years, and for reasons too numerous to explore at this writing, even were all of them self-evident. I might describe the issue as letting go the royal regard, or universalizing it, in the spirit of Ratnasambhava and Amoghasiddhi, but my issue with the story also goes to the interlocutor fallacy, narcissistic compensation, and insularity. Pijan's take on the psychology of Sun in the 12th doesn't quite hit the mark for me, but afforded much to think about.

I won't present a thorough assessment of the aspect dynamics indicated in the chart, except to say that the development of the image generated much insight, quite characteristic of this period. Transiting Jupiter is now conjunct AK Mars and trine the stellium. At the same time, squaring ChironR, 6th house focus of the key YOD in the chart, engaging the solar stellium and the AC, Jupiter is facilitating a lot of clearing out. Transiting Saturn is now conjunct the Nodal T-square work-through, Vertex/Antares in the 6th; it's trine Pisces-10 Rahu and Venus, and will move to exact with the latter thrice in the next several months. But tSaturn will also square the Leo-3 group of Saturn, Juno, Mars — deeper studies in communication to effect healing.

A second newly recognized work-through point
The Part of Spirit presents in early Cancer (Punarvasu), trine the rectified MC and inconjunct the Galactic Center, which is focus of a YOD with Sun and square the MC/IC. Sun is quadronovile Pallas, conjunct PoI.

Midheaven is found in Uttara Bhadrapada, ruled by Saturn (our current Vimsottari is Saturn MD - Venus AD - Saturn PD), deity: Ahir Budhnya, pada 1, ruled by the Sun.

Ahir Budhyana * Ohibridna

• the serpent or dragon of the deep center of the earth's Aura
• under-sea-serpent, water-snake * ruler of the constellation Hydra

Choice of Chart Informs the Art.
Rahu Meena 9, Ketu Kanya 3, and time of life transition.
As tJupiter trines the solar stellium in a time of life (65y) transition, and on the premise that the apposite placement for Rahu
is Pisces in the 9th, we create a resonant cognitive framework in sidereal (Lahiri) equal house using the rectified birth time.


4-9 December 2015

Rectified Radix, showing pre- and post-natal Solar and Lunar Eclipses, with Transits for 7.12.15.

The type of astrological chart we choose to use for introspective purposes informs the art of interpretation, establishes scope and method, the rules and tools we apply and adapt in any given study or work-through. We determine the schema, as in tropical or sidereal for example, decide which system of house division to use and points to select, depending on our objectives, because different placements of radical points prove more appropriate in framing the issue at hand, developing lines of analysis, and deriving insights. I generally work with tropical and equal house or whole sign, but there's no fixed rule.

Astrological schemata and systems are sensible in and of themselves. They all deliver potentially usable results. There are times, depending on what we're trying to do, when more than one approach might apply, whether we seek comparative differences in findings or gain insight from having to cope with them. Syncretic approaches often prove most helpful, as when we apply Jaimini Chara Karakas or sidereal nakshatras to tropical charts.

We pick and choose the most suitable forms for the chart by inner direction, engaging multiple principals in plural personality to generate a frame for the problem under study. We do not know what the end result might be, only that we are engaged in a process of discovery and transformation, identifying root cause and remedial path on the basis of empathic analysis and resonant assessment. The astrological project remains viable only to the extent that core rules of the schema obtain, reasonably in force; if they do not, the cognitive structure we're attempting to build with fall apart. It won't sustain psychoemotional investment. In that case, a different method might be pursued, such as meditation, ritual or shamanic practice. If it doesn't work, we don't use it. The proof in in the process.

A piece of rotten wood cannot be carved, nor can a wall of dried dung be trowelled... I used to take on trust a man's deeds after having listened to his words. Now having listened to a man's words I go on to observe his deeds.

The Analects of Confucius (Lun Yu). V. 10. (102). Wengu.

The approach we choose is inwardly guided and under continuous apperceptive review among multiple principals and immanent presence in the process of working through. The cognitive structures we build go to identity and transformation in light of developmental objectives and cannot be sustained without resonant foundation. Faulty structures fail.

In the current exercise we begin with the premise that Rahu in Meena, 9th house, is the apposite locus. This only works in the sidereal chart. In terms of psychospiritual resonance at this point in time, I feel quite certain that Pisces is the correct placement for North Node. Since I began my studies of astrology, however, with few exceptions and then only briefly, Aries has been read as Rahu locus, so this is something of a leap. The sidereal placement of Rahu held some appeal in the past, but I was not persuaded by other findings in that schema. Now, it seems, the time is right to reformulate and reconstrue.

Over the course of some 44 years I seldom questioned my recorded birth time 09:09 — the numbers appealed to me (9 as destiny), and I accepted them as fact, treated the tropical placement of Rahu in Aries (exactly conjunct MC) as consonant with my rather solitary pursuit of study, my eccentric minimalist lifestyle. The recorded time served my purpose, and interpretation affirmed my objectives. But there remained a dissonance, despite adducements marshaled in favor of the tropical Aries complement (eg, Venus in detriment there, trine Pluto in Leo and parallel Mars in Virgo), because the more aggressive and competitive qualities of Rahu in Mesha did not, and still do not resonate. Neither did I think Jupiter belonged in the 8th, in Aquarius, though I am deeply interested in death and war, cathartic and chthonic transformation.

And now it appears that we are engaged in a transformation of a different order.

The rectified birth time, new angles and placements

Using the recently rectified birth time of 08:45:47 (08:46) we find the sidereal AC at 28ºGemini39'45" (Punarvasu nakshatra), and MC at 5ºPisces10'38" (Uttara Bhadrapada), where we also find LuEcl+, SoEcl-, and Rahu (11ºPisces46'05"m), plus Venus and Vesta (in Revati). Applying equal house division we find Pluto in the 1st, Saturn and Juno (exactly conjunct postnatal SoEcl+) in the 2nd, and Mars in the 3rd with Ketu and NeptuneR. Jupiter drops to Aquarius, 8th. PTAH, Lilith and Moon tenant the 10th, with the balance of the stellium, MercuryR and Sun, in the 11th. As shown in a previous entry, the rectification and these revised data are strongly resonant. Assessment of the angles and dependent points including Arabic Parts is ongoing, but the results are uniformly positive. tJupiter trines the solar stellium and is sextile the AC at this time. Several other important transits are also in play. All of it might be read as consistent with the timing of this project and cognitive transition.

Chara Karakas

In the tropical (Sayana) chart the Atmakaraka is Sun, Amatyakaraka is Rahu, Bhatrikaraka is Mars, and Matrikaraka is Mercury.

In sidereal Lahiri, however, Mars becomes AK, Mercury is AmK (and Almuten Figuris), Moon is BK (desires, skills), and Saturn, MK (education, nurturer); Sun is DK (spouse, partner) and Rahu, PK (creativity, intelligence). That's quite a difference, but relatively easy to apprehend ... including, from an egoic perspective, a spousal relation with Sun.

Old English nonne, from ecclesiastical Latin nonna, feminine of nonnus 'monk', reinforced by Old French nonne.

nun. Oxford Dictionaries.

There's a peripherally interesting similarity between the root-verb נון (nun), which means to propagate or increase, and דגה (daga), meaning to multiply or increase. Both terms are used in the Bible, the former only once (Psalm 72:17) and the latter, only in Genesis 48:16, but

...its derivatives are ubiquitous and they all have to do with fish: The nouns דג (dag) and דגה (daga) mean fish, דוג (dawwag) means fisherman and דוגה (duga) means fishery. Even the name of the famous idol of the Philistines, Dagon, derives from this root.

Nun meaning. Arie Uittenbogaard, Abarim Publications. Dagon link revised, q.v. And see notes on the "Dagan" deity, first appearing in ancient texts from the Syrian city of Mari (c. 2,500 BCE), Amorite and Akkadian; in Mari, the god of storms, with astral and chthonic characteristics. A warrior god and protector, named so in the Code of Hammurabi (1792-50 BCE). A theophoric element in personal names. Later associated with grain and fish (→ to multiply), also rain.

Mars as Atmakaraka.
We know that Mars is a dominant player in the chart, tropical or sidereal, and that its only sensible house is the 3rd. But here its placement is anaretic: 29ºLeo50'15". General interpretation here may apply: decision-making difficulties, working and reworking plans, options anxiety, followed by sudden impulsive action. Well, some of that applies, as might be construed from this Journal. But Mars trines the solar stellium and serves as the drive for self-transformation. I don't always find the Sabians of use, but in this instance, both the tropical and sidereal degrees show meaningful symbols: An animal trainer (23 Virgo, trop), and An unsealed letter (30 Leo, sid). The process of transformation is described in the Journal, an open letter, as it were.

Mars is conjunct the IC, as in the tropical chart, but the IC, conjunct Ketu, is now in Virgo, ruled by Mercury, the AmK. Mars is also conjunct Juno, which is exactly conjunct the SoEcl+. All of this goes to inner work, and the leonine placements directs to Virgo, where we also find NeptuneR. Now, the midpoint between Mars and NeptuneR is Ketu, 3rd house, focus of a YOD kite, Rahu at apex in Pisces, 9th house, wings of PTAH (10th) and Jupiter (8th).

Also note that Rahu is midpoint between MC and Venus, which is parallel Mars.

The Jupiter Singleton and Rahu connection

I remain much more familiar with my tropical radix of course, having worked with it for years, but this sidereal chart is something of a revelation. The Pisces focus is very clear to me, and the other placements remain sensible in equal house, despite the sign change. Elemental revisioning proves interesting: EARTH no longer dominates, now FIRE and WATER predominate, and AIR is better represented. Jupiter remains lead planet and is singleton, only planet in social houses (5,6,7,8), in Satabhisha nakshatra, ruled by Rahu, which tenants Pisces...

The Way of what we do — looking inward, seeing through.
A needful life review and directional assessment with rectified radix, selected Arabic Parts and transits.

In the course of its development and subsequent study the following chart has proved very useful in identifying and working through key issues and themes requiring review before we initiate something new, contributing to an effort that includes dreamwork, meditation, inner commune and advisement. Two systems of house division are used to facilitate comparison of placements, and we note that while Equal House proves the best 'mirror' in self-description, Whole Signs provides something of an obverse view or parallel condition. Several fixed stars have been selected of immediate salience; more might be added as familiars in various dynamics, but they are not required in this exercise. Formulae for the Arabic Parts are shown because, in addition to sign and house locus, their significance is weighed on the basis of the three components comprising any given Part. Some authors use different formulae. Finally, there are several transits of significant impact in this period, those of Jupiter, Saturn, and Rahu and Ketu in particular.

Radix and Transits, Trop Geo EH & WS, with selected Arabic Parts.

In brief...

65 years, 6 months, 9 days. Long time. Blink of an eye. Time moves slowly, and flies by. And now I seem to be experiencing time in a different way.


Mid-morning, bright but overcast, seeing but not feeling the environment, I walk barefoot in the long rich green grass of a plateau in the northwest quadrant of the dreamscape, snow-capped mountains far to the west. Small boulders and stones in the ground, remains from glacial days or perhaps the visible crest of a subterranean formation, and innumerable old human bones inexplicably risen to the surface, not dug up, simply exposed, the long after dead. Skull ahead, roll it over with my right foot, hold it loosely in my right hand, look closely but without acuity, gain impression rather than detail, macro rather than micro. Laterally compressed, narrower by half than the expected relation to vertical. No sense of life or connection thereto, except intellectually — I know it's a skull, but there no trace of history, no individuality and so, no connection, nothing here but eroded structure, absence of identity, cleansed of whatever once had been. Not an object, no investment.

Around noon, southeast quadrant, grassy knoll at the eastern edge of the plateau, overhear a small group of women, one of whom says Ray, among the dead, would like it here. She knows Ray is not his bones or associated with them, but she is letting go. Transforming attachment.

Early afternoon, by the river's frozen edge, predominant color is bright camel beige in the snow and ice among the leafless trees. I wear a beige down parka in which I feel quite comfortable, but find it somewhat awkward to move as I attempt to work through mechanical aspects of the large truck several men have driven into the river's edge in their effort to retrieve a bike abandoned there months ago, now stuck there, the lower six inches of both tires stuck there. The men are not working to extricate the bike; they're relaxing, debating the bike owner's culpability in leaving it there. I wonder whether the bike is mine, my responsibility. Should I free the bike and go?

Repressed material, decathected, worked through?

The Seer. Thinking inspired from the depths. Imaginative, vivid in manner of expression. Led from within when thinking, writing, speaking, and lecturing, and therefore often does not even know where words will take him or her. The same applies to the way in which her or she learns. Empathy and identification with immediate environment. Quickly finds the way anywhere. Good at slipping into various roles. Master of the art of persuasion; actor. Writes anonymously, under a pseudonym, as a ghostwriter.

Just getting back to writing. Hearing again. This has been a period of doing, being more in the body, attending to things neglected, not even seen, during recent project intensities. And it has involved a great deal of talking, responding to many people. Clearly then, Jupiter transits the 3rd — Whole Signs, naturally. Equal House in the 2nd? Yes, there simultaneously. We can make sense of anything, it's true, but not everything resonates. In this case both do. We know that core values are being reviewed and aligned, a reactive process and integrative too, going to the 11th.

Yet both (EH and WS chart) wheels of the bike (my customary conveyance) are stuck in the ice on the west edge — not in the flow — of the east river. I'm insulated (insular), but restricted in movement, and there's a question of culpability. A small matter of whether I'm participating in life, making a living, for example, involving myself in society, serving others. We might read Uranus square Rahu,MC/IC,Ketu as indicator that I come to terms with social reality and let go my emphasis on personal freedom, a willful immaturity — think of this as a 'skipped step' in the evolution of 'soul', but I don't buy that interpretation. Evolutionary astrology is an interesting schema, but soul and most reincarnational constructs generate dissonance in my experience. I am responsible for evaluating my performance, however, and assessing the impact of my behavior in relation to the collective. Yet that assessment is predicated of relationship with immanent divinity and multiple principals in gestalt, and the achievement of harmony in that matrix. Outward relationship depends on inward relationship, which is to say, interpersonal comes after intrapersonal. And just as the assumption of a role as identity focus serves as a means of organizing experience in the plurality of personality, so too does that role become the framework through which interaction with others becomes possible. Views and values are developed in the plurality of personality, a 2nd house theme, then communicated interpersonally, via the 3rd.

So now, looking to the chart, let's start with House 3.

  1. Assume any role.
    Note the 'organizing' propensity: AC+Pluto-Sun, the latter two a binovility (uncovers issues buried deep inside, par exemple), in this capacity conjunct NeptuneR, the AIR singleton, certainly in the 3rd I see, and indeed IC, which happens to be conjunct between Ketu and Mars, the core drive so key in Virgo, the previous sign but same house, everything ruled by Mercury.

  2. Identity.
    House 4. Scorpionic, conjoined with Passion, Karma, and Guidance, all conjunct Pallas Athene, focal point of the PTAH-Jupiter-Uranus-Pallas kite.

  3. Chart Focus in Sagittarius.
    Houses 5 and 6. Major healing foci in Sagittarius, in the 5th (R: Pluto) and 6th (R: Jupiter) houses:
    Inconjuncts and YOD kite with apex at Elnath(AMUN), wings at AC and (Sun)MercuryR(Moon), going to
    (Galactic Center)AditiR(ChironR, CeresR). We also get a sensible read with Whole Signs, where the
    central axis is 12-6.

  4. Untenanted House 7.
    The 7th is untenanted by major players, but we do find Plays in this position, referring to gambling and risk-
    taking behaviors, biseptile Sun; counterpoint Pluto (15º50) is conjunct this position in Aquarius, with Pluto sentagon (a 'karmic' aspect, like the novile1) Sun. The Point of Illumination is also here (17º14), conjunct Nephthys (16º26), Lady of the House, focus of a major kite formation with PoF/Sirius at apex and wings of Lilith/Moon and Saturn/Coxa/Juno; this is a stabilizing influence in the plurality, driven by apical interests informed by AC, Mars and the stellium.

  5. The real work.
    Note the confluence of points proximal the MC in the 9th, beginning in Pisces (R: Neptune) and extending through Vesta in Aries. Vocation and Profession (Mother: not the birth mother here, I think) on either side of the MC, then Destiny, Father (not the birth father, I think), Rahu, Venus and Vesta (we could add much more, but these suffice). Focus on the meaning of existence and psychospirituality. Psychonavigation. House 9. House 10, WS.
    Mother and Father → Ardhanarishwara...

    Going to the issue of One and Many, Sabian 29 (MC): Light breaking into many colors as it passes through a prism. Rudhyar reads this as descriptive of the relationship of the One and Many, rather than of absolute unity, and suggests that "existence implies differentiation". As in development...
    — Rudhyar, An Astrological Mandala, 1974:287.

    And Sabian 30 (Profession) is particularly apt here, referring to the capacity for self-transformation through concentrated emotional and volitional focus on the desired end. The power of clearly visualized ideals to mold the life of the visualizer. — ibid., p.288.

    tRahu/IC tKetu/MC

    • ~10 November: transiting Rahu(Mean) conjoins IC at 28°20 Virgo and tKetu the MC at 28°20 Pisces.
      At this point, tVesta is conjunct tKetu.
    • ~28 November: transiting Rahu(True) and tKetu conjoin the IC/MC.

    These events bracket the period of this brief. The tRahu/Ketu:IC/MC conjunction is the inverse of that found in the radix. The effect involves withdrawal and critical review.

    Additional Notes:
    ~5 August: tSaturn at 28°20 Sco trines MC in Pisces.
    ~8 November: tSaturn at 4°55 Sag exactly trines Rahu in Aries, same degree as the unrectified (09:09 CST) MC (4°37 Aries).

  6. Moon, Lilith, Sons, PTAH, Death.
    10th is 8th from 3rd, 9th from 2nd. House 10 holds the PTAH apex of the kite formation focused at Pallas and the Identify grouping in the 4th, with wings at Jupiter-8 and Uranus-12. EH places Lilith and Moon here, with MercuryR and Sun in the 11th, thus separating the stellium, but the lunar influence goes to the 11th by proximity, and its Balsamic, 9-10 hours before the New Moon.

    [...] At times the individual feels himself possessed by a social "destiny" or led by a superior power. He is more or less aware of being a shrine (or "field") in which something greater than his personal selfhood is taking place [...] tends to sense a character of finality in all important relationships [...] sees them both as ends of some process and as a means to reach some transcendent goal [...]
    — Rudhyar, The Lunation Cycle, 1967:54-5.

    PTAH is the architect, the builder.

  7. Astrology and Art.
    House 11. Here we find Sun and MercuryR, with the influence of Moon (square Pluto: "the need to purify"), with Sun binovile Pluto. We also find AMUN, Elnath and Aldebaran, with Arabic Parts showing means of social expression and regeneration. This is counterpoint to the Sagittarius focus of the chart, and it has not been a zone of my attention, despite it's. Seventh from the 5th, it is more descriptive of the partnerships and associations, the social connections I engage, but these have largely been apprehended in terms of identity shifts, deaths and rebirths. This Taurus-Gemini complement, ruled by Venus, strongly linked with Venus and NeptuneR (AIR singleton), seems to emphasize the Ardra Nakshatra, ruled by Rahu, indicating a strong desire nature and power of effort. Astrology (11º18) and Art (11º29) combine to suggest: Liberation from the ghosts of the past. — Rudhyar, op. cit., 1974:97.

    This suggests course of action and direction to pursue, in keeping with our current work and orientation. Moon transited the Taurus-Gemini complement on the 26th, and today, the 27th, conjuncts Uranus in the 12th — I've spent much of the day completing the chart, adding the Nodal calculus.

    Most interesting in all of this, or perhaps a byproduct of it all, is the altered sense of time, something I'll not here describe, preferring to address it in rhyme, by more direct line. It is truly astonishing, perhaps a function of the Jupiter transit, I don't know.

  8. 12-4-8
    Again we find a Death point in the 8th, linked with Identity in the 4th, and unconscious foci in the 12th: Uranus, PoF and Castor, closely conjunct the AC and influencing the 1st. Surgery is an interesting point, suggesting precision excisions (AC+Saturn-Mars), with PoF and Castor influence, implying interest-borne ordering of drive initiatives ... cutting what needs to be cut. The 12th is ruled by Mercury.

  9. State of the AC
    The rectified Ascendant (21° Can 47'25", to be exact, calculated for 08:45:47 CST Solar) appears to be 'correct', some 23'13" different from the recorded birthtime, and 4°30'13" less than the previous AC (26° Can 17'38"), which is the locus of the current Arabic Part of Spirit (26°23'24"). The sidereal Nakshatra is Punarvasu, a far more resonant fit that Pushya.

    Castor and Pollux (Polydeuces)
    The Dioscuri bracket the AC in close conjunction, Castor in the 12th, Pollux in the 1st.
    In two realms at once.

    The key here is knowing what it is to be human and divine at the same time. Hermes weds Earth to Heaven. Using Alchemical language, Paracelsus tells us that “The world is as God created it. In the beginning He made it into a body, which consists of four elements. He founded this primordial body on the trinity of Mercury, Sulphur and Salt . These are the three substances of which the complete body consists.” [Paracelsus: Selected Writings. Jolande Jacobi, Ed. Norbert Guterman, Transl. 1951:14] Salt is Base Matter, Sulphur is omnipresent Spirit of life and Mercury brings about the divine fusion of opposites.


Sun in the 12th... another dimension.
Using a rectified Lahiri sid geo Whole Signs chart, Almutens, Ascendant, Chara Karakas, houses and harmonics
to assess direction at a time of transition.


25 October - 11 November 2015

Using a recently tested birthtime rectification we erect the radix in Lahiri sid geo Whole Signs and find Surya in bhava-12. Such a placement is essentially impossible in trop geo except with azimuth house division, which moves not just the Sun but the entire stellium to the 12th — interesting in context, but of limited utility for general purposes.
A solitary Sun in the 12th leads to a series of immediately useful insights and answers to many unresolved questions.
We adduce these insights and explore those answers in the course of discussion, but our objective is points of salience in overview rather than written analysis here, and our techniques internally informed rather than by-the-book or -sutra. This is a working-through.

Qualifying his brief synopsis of planets in the natal 12th, noting that interpretation and outcome of graha(s) in bhava-12 are qualified by sign, aspects, current dasas and transits, Dennis Harness writes that Sun here suggests

Hermit nature, need for seclusion, absent father, lack of family support for ego-development, dominant mother, low self-esteem, the power behind the throne, trouble with authority figures. Search for personal identity.

That set of descriptors might also be derived from astrological circumstances and configurations other than Sun in the 12th, of course; but this list hits issues strongly familiar to me, so Sun in the 12th is where we'll begin identifying a pattern of placements and connections, weighing strengths and evaluating significance, assessing resonance. Useful insight arises on the strength of the predicate and, as Harness indicates, many factors must be considered in addition to the 12th-house locus. In this case note in particular the many aspects between Sun and other grahas, all contributing to the themes at issue.

Sun in the 12th
is 9th from 4th and
3rd from 10th.

Ketu and Rahu

Happenings in bhavas-4 and -10 are of particular interest in this context, especially so with respect to the placement of NeptuneR and Ketu in bhava-4, Venus and Rahu in bhava-10.
I find bhava-3 and bhava-9 more resonant placements (Equal House), but 4 and 10 are the loci in almost all other systems of house division so we apply Whole Signs in this exercise.

NOTE: My generally preferred horoscope is Sayana (trop geo), and I use the sidereal zodiac for Nakshatras and Nakshatra Dasas. The first system of house division I learned was Equal House, and I still prefer it in many ways, though I experiment with all of them and rely on Whole Signs as base in most studies.

Bhava-4 and the Nadir

A better appreciation of the significance of bhava-4 is needed, addressing the matter of inner stability at core, digging down in search of a deeper truth, diverted by nothing of the world or riches found along the way, to experience, as Rudhyar describes it, a new quality of stability, a dynamic center of perfect balance, a new and vaster realm of being and creativity. I might interpret this in description of the search for and personal relationship with immanent divinity, from which everything follows.

And it's not just the cusp then, the nadir, that we might take as "the path to the center of one's being" (idem), but the whole house and whole sign.

In the current exercise, with powerful Jupiter transits to the stellium and Saturn transits Jupiter and the Nodes, we want to reassess a number of factors going to identity focus and orientation. It seems we're always engaged in such activity, a continuous introspective exploration, regardless of transits. Is that process more apparent in the chart under review?

Yes, in several ways, it is. We will soon see that this continuous introspective exploration might be construed as circuitous, unending, and essentially unproductive analysis: Ketu-4 Virgo. That may occur, to be sure. But there are several factors which serve to override it. Take the nadiral conjunction with Mars, for example.

Mars conjunct Nadir

Using the rectified birthtime (08:45:47) the MC/IC axis shifts to the right by 6º 20' 33", bringing it to 5º Pis 7'2" sid geo and 28º Pis 16' 49" trop geo; Mars now conjuncts the IC (orb = 5º 16' 47"; previously, 11º 37' 20") and opposes the MC. The conjunction (orb = 18' 30") between Mean Rahu/Ketu and the MC/IC is no longer so tight (orb = 6º 39' 03"), and in trop geo the separation goes across signs: MC Aries → Pisces and Virgo ← Libra IC.

The closer conjunction between Mars and the IC better describes creative drive going to internal issues and working through, rather than pursuit of external accomplishments. But external circumstances have bearing on what I do, and it's important now to dig more deeply into a few concepts that underpin my response.

In this case we'll review the Chara Karakas, D-1, D-9, the Karakamsa and Swamsa charts with attention to bhavas 10 and 4. The Punarvasu Nakshatra for the Gemini AC (28° Gem 38' 21.75") under study is the same (but Pada 3 rather than 4) as that for my rectified (08:45:47) Cancer AC (21° Can 47' 17.25") in trop geo, and for the unrectified (09:09 recorded birthtime) Cancer AC (26° Can 17' 31.49"). This provides a useful contrast, as we'll see shortly, with the Pushya Nakshatra, locus of the Cancer AC in the sid geo chart for the recorded birthtime.


Sun in Sayana is Atmakaraka.
While Atmakaraka might be construed as "soul significator" or "significator of the soul's desire",
I read it as immanent divinity, prime source, the ultimate ground and ordinating reality in my experience. I might refer to this ordinating reality as 'Self' in certain contexts, but not as 'ego' in any context. Nor do I hold to the concept of 'soul'. We use the term 'jiva' in the title of this site, not in the usual sense of 'soul' but in designation of an egoic function arising in a developmental matrix of multiple principals both personal and transpersonal in nature, under aegis of Sun. The objective is not the elimination of 'ego' as the 'soul' is purified but rather, refinement of the egoic function in expression of the goal and in service to the whole.

Sun is everyone's natural Atmakaraka, but there may be another AK, the Chara Atmakaraka, same or different from Sun, depending on the planet of highest degree. In our Sayana chart, Sun is both. In trop geo Whole Signs Sun is found in the 11th, accompanied by MercuryR and Moon. In Lahiri Whole Signs the Chara AK is Mars; Sun is in the 12th, MercuryR and Moon are in the 11th — see charts and wheel above.

A happy finding on the Ketu-3/4 : Rahu-9/10 problem

In the Sayana Rasi (D-1) chart we find Ketu-4 and Rahu-10, while in Karakamsa we find Ketu-3 and Rahu-9. The reverse applies in Navamsa: reading counter-clockwise from the AC (even sign), we find Ketu-3 and Rahu-9; but in Swamsa, reading clockwise (odd sign): Ketu-4 and Rahu-10. This gives purchase on the Ketu-3/4 : Rahu-9/10 problem. It shows that both loci for the Nodes make sense, in different realms at once. And we can read the Nodes as exalted, Ketu-Sco / Rahu-Tau — in Sayana Navamsa and Swamsa. This is not the case in the Lahiri charts, as we study the Karakamsa and Swamsa below.

So, in this study, in sid geo Lahiri, AK is Mars.
According to Gary Gomes, Mars is the AK of the Dalai Lama and is "common" among individuals who engage in intense meditative practices. While I'm not sure of the author's assertion of frequency among those who practice, I take it to suggest the idea of intense drive to spiritual purpose, which clearly resonates.

NOTE: In the chart at right we've identified nine different ayanamsas which each show Sun in bhava-12, but the Chara Karakas may be different. (I use the scheme of 8 Chara Karakas, preferring to include Rahu.) In this sampling of ayanamsas we see that Moon and Mercury might also be Chara AK. We're going with Lahiri because it's commonly used and Mars is AK in 5 of the 9 cases. Mars trines the solar stellium and we commonly construe it as creative drive, so in that sense we might more comfortably accept it as AK. We've added Sayana Chara Karakas in the last row, for purposes of comparison. Mars in Sayana is Bhatrikaraka, indicator of siblings and father but moreso, representative of the 3rd (its locus also in Lahiri) and 9th houses, going to communication and significator of priesthood.1,2

Ascendant ... Gemini

We've identified and assessed three different signs as Ascendant in recent work, using the recorded and rectified birthtimes, trop geo and sid geo, for birthplace and relocational charts. Cancer features predominantly, with both birthtimes, trop geo and sid geo, birthplace and relocational; Leo comes next, with trop geo recorded and rectified birthtimes, relocational; and Gemini stands alone, as sid geo rectified, birthplace. Each result proves useful to specific purpose and affords valuable insights in general, but which is the 'true' AC? The answer seems to be, all three, in whatever reality each happens to be appropriate.

I've worked with the Cancer AC for more than 44 years, at times with passion but, in the main, not completely identifying with it. The natal Moon is 'balsamic', with birth (recorded time or rectified) occuring some 9-10 hours before New Moon. I think I'm more mercurial than lunar, but that description doesn't feel quite right. Both planets are closely conjunct the Sun, and both, among other strong and challenging connections, are biquintile NeptuneR — Neptune is esoteric ruler of Cancer. The list of weighing factors in this matter would be quite long. The elusive 'truth' is probably that all three signs apply: Leo, Cancer, Gemini, with the weight in the middle...

But let's look most specifically at the Gemini AC (28º Gem 38' 21.75"), identified via the rectified birthtime in the sid geo Lahiri Rasi.

We might have been anticipated this result, especially given the importance of MercuryR as radical Scout planet and its high degree, often seen as AK, AmK, BK or MK, depending on the ayanamsa at play. Here we see that Mercury as chart ruler, Doryphoros ('spearbearer'; rises just before the Sun), and Almute[m] Fuguris, per Robert Zoller (personal daimon, guardian angel) from Iambichus (c. 245 – c. 325 AD) [see § 17: The Personal [Daimon], True Account of the Guardian [Daimon]] and Ibn Ezra (1089 - 1167 AD). Zoller uses Almutem to distinguish Lord of the Chart from Lord of a particular house or place, as in Almuten Domus (Ruler of a House).

The term [Almuten] is Arabic and derives from al-mateen, meaning 'the firm one'
or 'strong in power', but the concept exists in the works of Ptolemy and other
early classical astrologers.3

The Almuten is "a planet which, because of its placing, dignities, fortitudes and aspects, comes to have more importance than the ruler, be it of the whole chart or of any particular House of the chart".4

From Happiness in Medieval Astrology by Ben Dykes we learn that the

[...] Almutem Figuris [is] a powerful planet in the natal figure whose spirit or angel acts as the native's special link to the Divine. The Almutem Figuris is a spiritual astrological delineation, similar to but not the same as Lilly's the "Lord of the Geniture." But like Lilly (and Plato), the Almutem Figuris was taken to affect the native's thoughts, beliefs and character. Spiritual enlightenment can demand that we open our eyes to this particular planet and use it to access the Divine. Significantly, this is a function that many modern astrologers now attribute to the sun sign.

We've observed that the rectified AC is Gemini, and we've looked at the importance of Mercury, noted the correlation between Almutem Figuris and daimon, and observed that as a planet of high degree, depending on the ayanamsa we apply, Mercury might also be AK, AmK, BK, or MK.

I recognize that periods of intrapsychic role or exemplar identification, work-throughs in matters of identity tend to run about three months — about the length of Mercury's 88-day orbit. (Projects such as briefs, studies, painting and sculpture tend to be tuned to the lunar cycle and phases.) Communication is a major area of focus, chiefly intrapersonal, among many principals, and then interpersonal, intense but brief, with return to solitude. But 'words have power', and they are a primary means of organization in gestalt. The impact of Mercury is profound. The type is Promethean Retrograde. Mercury's retrograde status indicates inward-turning, without debilitation — inner work is intensified.


Punarvasu (Pada 3) is clearly the better fit.

Theory-and-application agents focused on explanatory and descriptive communications. Develops Meena careers in intuitive
development, divination, esoteric philosophy, psychic and spiritual guidance, and various forms of teaching, depending on
role of radical Guru.

Guru (Jupiter), ruler of the Nakshatra, is lead planet in the Radix, in bhava-9.

  • AC (28º Gem 40') is bracketed by Castor (26º Gem 23') and Pollux (29º Gem 22').
  • The deity is ADITI, and the AditiR asteroid (29º Sco 27') presents closely conjunct ChironR (27º Sco 07').
  • This forms a YOD with MercuryR (29º Ari 07'), as shown in the wheel above.

Sun in the 12th

We find Sun in the 12th, conjunct MercuryR and combust Moon in the 11th. Moon is square Pluto, which is binovile Sun; and MercuryR is novile Uranus, which is parallel Pluto. Many strong aspects aspects to Sun are shown in the wheel.

I read all of this as a solar-defined transformational focus, internalized, with combust Moon going to the need to purify5 and MercuryR to describe and organize, frame the deficit, contained by Saturn and remediated through the creative drive and determination of Mars. A more elaborate analysis of dynamics might be made here, especially with respect to ChironR, NeptuneR and Jupiter in relation to the solar stellium, but the gist is clear.

Now we're looking at the path.

Karakamsa and Swamsa

There are different ways to read and interpret these charts.

In Navamsa we find our AK (Mars) in Sagittarius, so this is Swamsa, and 10th from Swamsa is Saturn in Virgo. We might also consider the Navamsa Lagna (Lagnamsa) in this context, but this is arcane, and the result is the same.

Karakamsa chart shows AC Sagittarius and this is transposed to the D-1 chart, in which 10th from is NeptuneR and Ketu in Virgo. There is a great deal to think about here, but the analysis becomes circuitous, unending, and essentially unproductive. We can create many different arguments, feel compelled, by force of habit perhaps or failure to expand and experiment, to think and think again. The question is: On what do we focus?

Recall that the nadir and the 4th are indicative of path, and that here in D-1 we find Ketu and NeptuneR, in Virgo, ruled by Mercury, which, in both Karakamsa and Swamsa, is found in the 1st, Sagittarius.

Simply looking at the 9th harmonic chart, trop or sid, is useful here. They're different with respect to placement, but the relationships are the same. We see a YOD comprised of Lilith and Moon to the Part of Fortune, and a YOD kite with Neptune at apex, AC and MC wings, and focused at Sun (conjunct Jupiter and Pluto). The Nodes complete a grand square with Neptune and Sun — this is telling.

Key novile-type aspects include Sun, Pluto and Jupiter; Sun/Vesta; MercuryR, Uranus and Venus; Sun, Jupiter and NeptuneR; ChironR/Ptah, among others

In both cases, though the signs are different, Sun, Jupiter and Pluto are 6th from AC, and PoF is 2nd from AC.

Ketu is 3rd from AC, and Rahu, 9th. MC is 4th from PoF — inward focus.

Ketu and Rahu are both engaged in grand square with Neptune and Sun. Ketu is connected by MC and Vx.

Continue the work as you do. Connection will come to you.

9th Harmonic, Trop Geo 9th Harmonic, Sid Geo

Cf. Sun and PoF at midpoints in Rasi chart, top of page.

Radical Rectification
A birth time adjustment that appears to make of the entire natal chart a more useful instrument for cognitive and predictive work.

7-18 October 2015

I have a tattered photocopy of my Certificate of Birth, a form with hand-written entries certifying that I was born in St. Ansgar's Hospital and Training School at 9:09 AM on the 16th day of May 1950. The form is signed by the attending physician and two Sisters, both RNs. The Hospital's official seal is evident and readable. That birth time seems quite solid, and I've relied upon it for many years. Until now, some 45 years since I began studying astrology.

An astrological chart can provide a framework, a cognitive structure that enables identification, challenge, and transformation of self-concept in light of larger reference, an inferred order or sensibility. The planets, points, signs, houses in a chart form a model or matrix of unique nature and description, an interactive tool, in context of which ideas and emotions might be weighed and tested. The process engages multiple intrapsychically apprehended principals in egoic focus, facilitates developmental cooperation, informs of psychological organization, elements, drives, and dynamics.
It proves especially effective in root analysis, identifying causation or operative origination in working through problems of identity, ideational and emotional issue. While the practice also proves useful for predictive purposes, in my case this applies more in psychological and psychospiritual terms than it does in matters mundane and pragmatic.

But there are certain recurrent problems that necessitate tolerance of 'error' or anomaly in charts that otherwise resonate quite well. For example, regarding planetary or point placement in the apposite house, no single system of house division delivers the total 'fit' I prefer to see, right across the board; there's always a 'miss' or more we experience as dystonic or dissonant, frustrating conceptual synthesis and integration. Resolution of that anomaly might require shifting schemata, going sidereal or heliocentric, for example, or, when that fails, as it often does (or moves us in a different direction, stimulating a new line of enquiry and so, sidestepping or) tolerating the unexplained, treating it as an exception. But in the search for common ground among multiple principals in gestalt, the group identity in which I operate, we're more often looking for a structure that works, that describes the internal state as completely as possible, including the ineffable, so detachment, while understandable, is not necessarily the best course ... or the answer. We might need to dig deeper.

Locus & TimeACMCPoF
Moorhead MN USA

09:09 CST
GMT -6
26º Can 17'38"4º Ari 37'22"21º Can 52'10"
Ottawa ON CA

10:09 EST
GMT -5
11º Leo 21'51"27º Ari 16'13"6º Leo 56'23"
Moorhead MN USA

08:45:47 Solar
21º Can 47'25"28º Pis 16'41"17º Can 11'26"

While the prime motivation in our current drive to reconsider birthtime involves assessment of a lifestyle transition, reorientation and a shift in practice, this very problem of anomalous placements figures prominently. Indeed, the rectification at which we've arrived seems to resolve the placement issue and, as an elegant bonus, serves as something of a proof for the rectification.

Three sets of angles are shown in the table at right, calculated from three birthtimes. I accepted the time recorded on the Certificate of Birth. Only recently did I begin working with the relocation chart, and even then came across opinion that they were rather less than useful (Astrodienst, however, now offers this option in their extended chart selection). And I was pleased to find that the relocation chart posits my AC in close proximity to Pluto, a relationship I've always felt intuitively, or at least that Pluto unequivocally belongs in the 1st house.

Alas, notwithstanding the overall resonance of the relocation chart, including properly placed Ketu-3 and Rahu-9, something was anomalous: Saturn, Juno and Mars presented together in the 2nd —:  While that's an acceptable placement for Saturn and Juno, Mars unequivocally belongs in the 3rd house.

Much as that may seem a small matter, it is not. In Jaimini astrology (and see Gomes G.), the planet of highest longitudinal degree is considered the Chara Atmakaraka, the soul significator, and, in my Lahiri sidereal chart, Mars holds that position at 29º Leo 51'+. While I don't generally use the more popular Lahiri ayanamsa for sidereal charts — the Chara Karakas vary depending on the ayanamsa used — and indeed prefer trop geo (sayana) charts in most of my studies, the Jaimini concept of the Chara Karakas is often applied, the Atmakaraka (Self, own self, soul's desire), Amatyakaraka (career, advisor), Bhratrikaraka (siblings), and Matrikaraka (mother, nourisher) in particular. In trop geo, Mercury is Matrikaraka, Mars is Bhratrikaraka, Rahu is Amatyakaraka, and Sun is Atmakaraka. There's a great deal of information there, but moreover, Mars is trine the solar stellium and is a very powerful force for cohesion, discipline, and creative drive. Certainly 3rd house.

Saturn, on the other hand, could easily and more sensibly be 2nd house, but the angles don't permit a Mars/Saturn split like that, with either the recorded birth time or the relocational, except with Campanus in the latter case, which gives us Saturn-2 and Mars-3; the Campanus solution proves excellent in many ways but fails with Ketu-4, Rahu-10. Also, while the main stellium is sensible in 11, that placement does not account for the Pluto-Moon square so important in gestalt work — "the need to purify", work through matters which, in most cases, go to 10th house themes, Moon exalted in Taurus and ruler of the chart. Well, two of the three charts: Sun is ruler, Almuten Figuris of the relocation chart — AC is Leo. AC in the other two charts is Cancer, and Moon is Almuten Figuris. That's the better fit.

We could go on here, but the worksheet below clearly shows a solution for the problem of placement in houses
arrived at by converting local time to solar time.

There are good converters here and here, the latter requiring a day number calculation.

The result of the conversion is 08:45:47, which is 23'13" before the recorded birthtime.

This rectification is still under study but it's already successfully passed several major tests in alignment with major events in the past. Note that the angular shifts is relatively slight: - 4º30'13" for the AC, and - 6º20'33" for the MC.

  • The Part of Spirit (26º Can 23') is almost exactly conjunct the previous AC (26º Can 18').
  • YOD: AC (1st) and Moon (10th) to ChironR in the 5th. Note the YOD Kite dynamic in the background, with Rahu-9 / Ketu3 as the central axis; this is unchanged by the rectification and remains a core feature of the radix. Of equal salience, also unchanged by the shift, is the Jupiter novile aspect pattern that unifies the chart; this pattern includes the core kite formation with Venus at focus, NeptuneR at apex.
  • Moon, Lilith, Asclepius and PTAH tenant the 10th, and arc of particular importance given the midpoints found here. MercuryR and Sun plus Part of Individuality and AMUN tenant the 11th, a house, along with the 8th and 4th, closely tied to the 2nd, (Thuban and Zosma) Saturn/Coxa and Juno. Mars, Ketu and Neptune tenant the 3rd.
  • Destiny, AP, Rahu and MC are conjunct in the 9th, with Venus and Vesta.
  • Note the importance of Nepthys-6, which becomes focus of the kite formation with PoF/AC at apex.
  • The rectified birthtime shifts the Bazi Hour value from SNAKE to DRAGON.

The Kundali Transformation
Working with a relocation chart to identify key dynamics and cognitive frameworks now at play,
with ongoing assessment of priorities, courses of action, and developing directions.


The Kuṇḍali Transformation:<br />
Working with a relocation chart to identify key dynamics and cognitive frameworks now at play, with ongoing assessment of priorities, courses of action, and developing directions.

In our 11-30 June study we used relocation charts, trop geo and sid geo, to study egoic transition in a critical period; positions of planets remain unchanged in such charts, but more localized factors such as AC, MC, Vx, and other points such as the Arabic Parts shift dramatically. Our findings served to address several matters of cognitive dissonance with respect to the birthplace chart, and, occurring as it did in a period of nodal inverse return, the exercise included a deep-level review and reassessment of experience over many years. Much was learned in the unveiling and explication of issues long hidden or simply unattended. Though the work might be described as a reordering, it was not a complete reconstruction so much as a clarification and reconstitution, a purification.

This exercise follows up on that work, and looks at specific directions implicit in a 'butterfly' (lepidopteric) dynamic comprised of conjoined (PTAH conjunct MC) YOD kites with 8 key points, two of which, Ketu (Lib-3) and Imhotep (sco-4), are directional foci.

The term 'kundali' has several meanings here. In Sanskrit, kundali refers the horoscope or birth chart, but it also means a coil of rope and in the context of kundalini is the divine spiritual power in everyone, a 'coiled serpent' of primal energy (shakti), "mother energy or intelligence of complete maturation"1 — and see the description of Kundalini Shakti from Patanjali Kundalini Yoga Care. So yes, we're referring to kundalini. And we're thinking of Kuṇḍali (Kuṇḍali Vidyarāja or Amṛtakuṇḍalin; or ch: Jūntúlì míngwáng; or ja: Gundari Myōō), one of the five major Wisdom Kings in Buddhism (and see in Mahayana Buddhism, ref. Rahu); he who dispenses Amrita, the celestial nectar of immortality.2
Kuṇḍali is associated with Dhyani Buddha Ratnasambhava.

There's a third YOD kite: DC (Aqu-7) at apex, Anubis [conjunct Hekate (Q Nemesis) and Jup (BN Sun)] (Pis-9) and Nunki [Pelagus] (Cap-6) at wings, with AC (Plu-1) as focus — engaging Plu and PoF by conjunction, and in effect the balance of the chart through a range of aspects. AC is also part of a grand square including PTAH (Tau-10) and MC (Ari-9) plus Pallas (Sco-4). The Sabians are of no real relevance in this instance, but the AC Nakshatra is. As Harness (39) puts it:

Magha represents the concretization of the soul into its individualized form. The development of a strong ego, needed for the soul to accomplish its mission, is manifested through this lunar mansion.

With a 1st-house placement, that's about what we'd expect. It's certainly consistent with the process of egoic development in gestalt, though the purpose, as I understand it, goes more to fostering the well-being and harmony of the group in consonance with and under aegis of Self. But the point here is that the AC is a focus that connects with all elements in the kundali.

Returning to the 'butterfly' then, let's note first that the two YOD kites are conjoined by conjunction between the MC and PTAH (who conceives the world by the Thought of his heart and gives life through the magic of his Word); they and their respective YOD apices are found in Ari-9 and Tau-10, thus defining the overall pattern in terms of psychophilosophical orientation, goal and contribution.

Nemesis (aka Adrasteia) is apex to the Imhotep focus, and the goddess' close proximity to Algol and the solar stellium, going to continuous transformation of the Atmakaraka (Sun is binovile Plu), particularly in light of the AC focus (AC is binovile MerR and Moon, which is square Plu), works against imbalance, self-initiated or not, challenging for purposes of transcendence. By this I mean that the real thrust in this YOD is the action against hubris, particularly in context of the gestalt, where 'I' am of and only sensible in relation with the Self and the principals with whom I communicate, work and learn to achieve understanding and harmony of expression in accord with the ethos and objectives of Self. In this context, Nemesis symbolizes vigilance against narcissistic inflation in those psychological foundations and structures we create (Imhotep in Sco-4).

Detail on the wings, Atropos (Gem-11) and more on the MC (Ari-9)
Atropos occasions the "inflexible" or "inevitable" end when a psychological organization transforms in result of a 'molt', the shifting or shucking of a schema no longer tenable in the gestalt collective, no longer expressive of the group. This usually involves a transformation in self-concept, in which the relation with Self is grasped anew. But what's the significance of the MC, the "gatekeeper" of consciousness (not sure I appreciate that designation) in this case? None of the systems of degree symbolism to which I have access really hit the mark. There's something to be gleaned from Ellias Lonsdale's lyrical rendering in Inside Degrees: Developing Your Soul Biography Using the Chandra Symbols, where we read for

ARIES 28  A wreath of laurel placed on the head of an old man.
The soul's journey is absolutely endless, and you sense throughout that journey that somebody is watching. The Greater Dynamic is at work here and you live into that ultimate aspect from the very beginning. You simply know that your destiny must and will be fulfilled. There is a higher vibrational inside track that accompanies each step, every phase, and that otherness gives you back yourself in such a fashion that you are never alone, not incomplete, never less than whole. All of the vital agitations only serve to quicken the pace, to bring you back on the spiral to that vital place again where you are known and acknowledged, and from which you can go forth and know and acknowledge others in their destiny light — seen and sensed and known, free of all qualifications.

The work is chiefly intrapsychic, involving internal networks and an egoic function, the invested agency of 'I', in relation with Self; much of this process involves solitude and contemplation, and what develops within the group serves as pattern for interpersonal relationships.

If we read Imhotep, the Nemesis YOD focus, as an imago going to deep knowledge of the personal and collective within, then we also see an imago going to the transpersonal (Sco-4).

With respect to the locus of Imhotep, the Sabian is quite useful — M.E. Jones' original take is less resonant than Rudhyar's in An Astrological Mandala (1973:208):

The capacity in man to recognize and to pay homage to an integrating Principle at the core of all existence.
[...] What seems to be implied is that beyond both outer nature and the realm of the proud ego, a spiritual world exists to which the intuitive consciousness [...] can pay allegiance. In that world, all manifested entities are seen as multiple aspects of a central Power or Consciousness. It is such a central principle of unity that human societies have sought to revere symbolically in human, all-too-human kings. In an individual sense, this principle is the Self.

Focus of the second YOD kite in the butterfly dynamic is Ketu (Lib-3). We have Rahu (Ari-9) at apex, Jup (Pis-8) and PTAH (Tau-10) at wings. Ketu figures prominently as ruling planet in several Nakshatras we identify here, but this Lib locus is within Chitra, the last 6º40' of Vir and the first 6º40' of Lib. Harness (55) writes that

Chitra is one of the most mystical nakshatras and has a deep spiritual depth. Sudden flashes of inspiration and the urge to realize one's true self is encouraged here. Mars is the ruling planet, reflecting the strong desire to explore the caverns of the soul.

Sabian for the Rahu (Ari-9) apex has always pleased me — A TRIANGLE WITH WINGS. The capacity for self-transcending. We read Rahu and Ketu as agents of development, stimulating evolution through different means, Rahu by going-for, Ketu by letting-go. See Rahu in bhava-9 * passion for philosophy, preaching and Ketu in bhava-3, 'Ketu = "cut-off" (beheaded) — Daily conversation is often unclear, due to apathy regarding the message', but also clairsentient hearing.

TJup hit exact trine with the MC on 29-30 July and will soon enter Vir-2, already a zone of increased activity; there it will conjunct Saturn (an event that last occurred in late October 2003), trine the solar stellium and conjunct Mars.

Plutino Connections:  Pluto, Orcus, Huya and Ixion in radix dynamics.
Understanding transitions at the 65th Solar Return.

Our radix at right brings to light the many aspects formed by the plutinos, TransNeptunian Objects (TNOs) in a 2:3 orbital resonance with Neptune. In this case we're looking at four of the large plutinos — Pluto, Orcus, Huya, and Ixion. Neptune R, our trop geo Air singleton, is very much the nexus here, and closely conjunct Ixion and sextile Pluto, our helio trop Fire singleton.1 Pluto-Charon and Orcus-Vanth are both binary systems in the Kuiper belt.2 Pluto and Orcus3 are septile, and both nexūs, as is Huya, all of them bearing of the 6th House Sag complement.

Orcus (minor planet 90482) — One of the largest known Kuiper Belt objects (KBO). It was initially and provisionally known as 2004 DW. The name Orcus, from a Roman god of the dead and another name for the Greek deity Hades, was approved by the International Astronomical Union (IAU) on Nov. 22, 2004. It was chosen because Orcus moves in an orbit similar to that of Pluto. —l David Darling. Encyclopedia of Science.

90482 Orcus I / Vanth — Discovered 2005 Nov. 13 by T.-A. Suer and M. E. Brown at Palomar. Vanth is a daimon in Etruscan mythology who guides the dead to the underworld. She often appears on tomb paintings and sarcophagi, where she is depicted with wings and a torch. She is frequently shown in the presence of Charun, a guard of the underworld. — NASA JPL

90482 Orcus — Under the guidelines of the International Astronomical Union's naming conventions, objects with a similar size and orbit to that of Pluto are named after underworld deities. Accordingly, the discoverers suggested naming the object after Orcus, a god of the dead in Etruscan and Roman mythology. The name was also a private reference to the homonymous Orcas Island, where Brown's wife Diane had lived as a child and that they visit frequently. Orcus was approved and published on November 22, 2004. — Wikipedia. And See: Mike Brown's Orcus Porcus for much more detail on the naming. The similarity between the Orcus and Orcas is noted.

38628 Huya — Discovered 2000 Mar. 10 by I. Ferrin at Merida. Huya is one of the most representative gods in the infra-world of the Wayuu Indians of Venezuela. As such it is associated with the rain and winter, and lives in the celestial altitudes beyond the sun. — NASA JPL

28978 Ixion — Discovered 2001 May 22 by the Deep Ecliptic Survey. Ixion tried to win the love of Hera, but Zeus thwarted this by creating the cloud Nephele, which resembled Hera and by whom Ixion fathered the Centaurs. For his crimes Ixion was bound to a wheel that turns forever in the underworld. The name was suggested by E. K. Elliot. — NASA JPL

Orcus Mouth in Parco dei Mostri by Herbert List (1952)

Orcus Mouth in Parco dei Mostri [Park of Monsters], built in 16th Century, Bomarzo, Italy. Photograph by Herbert List, 1952. The Essential Herbert List: Photographs 1930-1972.

We develop our own interpretive frameworks with respect to the mythos in these cases, adducing such evidence as we may though chart analyses and other means or streams of consciousness. Work on this brief led me to the writings of Jeremy (Jem) Neal at The Chirotic Journal, his research on the influence of Orcus in charts of clients and celebrity, his erudite and insightful interpretations and commentary; Neal has written a book on Orcus, and posted many articles. Boots Hart is another writer whose essays provide clear explication and astute psychological assessment, as, for example, in her work on Huya, Rainmaker and Ixion: Our Conflict of Self.

Melanie Reinhart (2010) provides a PDF in which among other data she presents a list of associations rather different from the common take on the Etruscan/Roman mythology4,5,6 for Orcus.

Cf. Horkos, God or Spirit of Oaths in Greek mythology. And See: Greek and Roman, Jusjurandum.
HORKOS (or Horcus) was the spirit (daimon) of oaths who inflicted punishment upon perjurers. He was a punitive companion of the goddess Dike (Justice). —

But Reinhart associates Orcus with Orca, Orcinus orca, the killer whale, and she references what I agree is a beautiful article on the Orca, entitled Soul Connections in The Sea, by Helen Kaye Watts (25 Feb 2008).

Killerwhales jumping, by Robert Pittman - NOAA. Wikipedia. Public Domain.

Killerwhales jumping.
Robert Pittman, NOAA. Wikipedia.

[...] Orcas live in stable family units or pods which are always matrilineal in nature. Males stay with the matrilineal pod for life, only leaving it to find a mate and returning afterwards. And while each pod is led by an elder female, males have an important role to play, caring for the elderly, very young and weaker members of the group.

[...] Divers off the coast of New Zealand have reported numerous instances where they have encountered orca on their dives. Many report they first became aware of the orcas' presence when the orca 'zapped' them with their sonar. With their eyes, orca can see just as we do, but with their sonar, orca see not just the exterior, but the interior of a person, fish or other orca. Perhaps in these instances the orca was merely using its sonar to 'check-out' the kind of being that had ventured into its environment, but many who have experienced these Close Encounters of the Orca Kind have reported feelings of increased well-being as a result. One diver told of how an orca appeared to direct its sonar at his heart charka "I felt my entire chest open up." Another said the orca appeared to scan him from head to toe. "My entire skeleton appeared to articulate, as if I were being stretched then it did the same with my body. The next day I had this incredible purge. It was as if the orca had helped my body rid itself of toxins. I'd never felt so well."

In a previous study, YODs are..., we noted that [s]ome scholars believe that Orcus had no individual identity. Others argue from existing evidence that Orcus was the bringer of death [...] Orcus. Kathleen N. Daly, Marian Rengel. Greek and Roman Mythology, A to Z. 3rd Ed. 2009:107. I haven't sourced this statement beyond the referenced work, but it certainly rings a bell.

Reinhart's take on the Themes of Orcus and implications of "Astrological Orcus":

Reinhart, Astrological Orcus
  • Alignment with the soul's contract and oaths, clearing what is in the way of fulfilling them.
  • Healing of and from the cosmic matrilineal line and personal issues to do with bonding or entanglement.
  • Discerning deeply hidden aggression and allowing the energy to transform.
  • Anchoring extra-terrestrial communication.
  • Allowing new life to surface, perhaps heralded by dreams.
  • 'Belly of the Whale' experiences – feeling 'swallowed' by person or circumstance.
  • Watery feeling 'understood'.
  • Echolocation, clairaudience, sensing the emotional qualities within personal 'impact'.

Returning to the radix we note that none of the plutinos links directly with Saturn, which is the focal point of a kite formation with Hekate at apex, Nephthys and Lilith at the wings; the stellium is engaged by this formation, as Saturn trines Lilith et al., including Asclepius. Pluto, part of the core kite formation , squares much of the stellium, but is binovile Sun, making evident the theme of self-transformation in light of the Atmakaraka. Saturn in the 3rd also squares the entire Sag complement, to which all plutinos are linked.

Pluto aspects from the 2nd to the 11th describe developmental challenges regarding personal resources and social connections, yes, but in this case, emphasizing self-expression in the context of the larger collective, thus moving from personal to transpersonal plurality. Applying the House categories of Personal (1-4), Social (5-8), and Universal (9-12), we see that all planets and most selected asteroids and positions are found in the Personal and Universal; this includes singleton Neptune R and lead planet Jupiter, in the 4th and 9th respectively. The Social group is engaged by major dynamics in the chart, and by all the plutinos, with a clear emphasis of the 6th.

White Tara

Om Tare Tuttare Ture Mama Ayuh
Punya Jñana Pustim Kuru Soha

White Tara Mantra — White Tara (Sanskrit: Sitatara; Tibetan: Sgrol-dkar) is sometimes called the Mother of all Buddhas and she represents the motherly aspect of compassion. Her white color signifies purity, wisdom and truth. In iconography, White Tara often has seven eyes in addition to the usual two, she has a third eye on her forehead and one on each of her hands and feet. This symbolizes her vigilance and ability to see all the suffering in the world. The "Tara of Seven Eyes" is the form of the goddess especially popular in Mongolia. [...]
Tara has many forms and colors.

What we see is a set of dynamics self-transformative in nature, including the core kite formation, focused at Venus and the Aries complement, 10th House, but strongly engaging the Chironic group, as, for example, in the YOD of Sun and AC to GC. We have additional YODs to Hekate, Lilith, Pluto and Neptune R, and we can work with a YOD to Jupiter if we add Transpluto (5Leo15'), but a majority of chart inconjuncts we've already shown go from the 11th-House stellium to the 6th.

Note that we're not trying to identify personal (egoic) attributes in this exercise, as in I am this; I am that. The objective is to apperceive process and apprehend course on the basis of inner resonance with and psychoemotional response to identified archetypal principals in the chart, the evident connections and psychospiritual dynamics. The question involves where we're going from here, not as a destination, but what we're opening to become. While the work is analytic, it also relies upon creative imagination, 'hearing' and 'seeing'.

So then, in Social (5-8) terms, Saturn (our mutable singleton in helio trop, Koch) aspects from the 3rd to the 6th necessitate analysis of intrapsychic wounds arising from problems with the social order, the philosophy of the group, which is here explored in personality experienced as a group, a plurality, with the development of an egoic awareness in context of a Higher Self, an ordinating, understanding, nurturing authority, relating with multiple principals, developing an ethos of inclusion and tolerance.

12th-House Orcus opposes the Sag group 6th and squares Mars in the 3rd, but it strongly connects and works with Pluto in the 2nd to refine personal resources and values relative to the 6th, bringing Venus and Neptune R to bear, Ixion and Huya, 4th and 1st House themes, psychospiritual home and manifestation.

We might say, in less complicated terms, that while much effort has hitherto been placed on working within an intrapersonally experienced collective, a personal plurality of personality as it were, there now presents a shift of emphasis, or perhaps perception, to a transpersonal plurality, a collectivity in relation with which the focus is not on matters of identity but transcendence thereof.

Heruka Chakrasamvara and Vajravarahi (Vajrayogini): Emergence
Transiting Pluto conjunct Vega and Nephthys in the 7th, with contributing dynamics.

Transiting Pluto conjunct Vega and Nephthys in the 7th: Chakrasmavara and Vajravarahi --  Emergence.

There are many transit patterns we might consider in this analysis, engaging a range of dynamics and cognitive structures. Those chosen for the chart above are sufficient to elucidate the "mother" theme we need to work through at this point. We've identified a grand square that includes the Cap focus at Vega/Nephthys, 14-16º (here's an interesting article by Boots Hart CCP on Pluto conjunct Vega, at those very degrees).  TPluto remains pretty much precisely square Neptune R, 7th to 4th, and engages our core kite [NepR 4th - Plu 2nd - ChirR (CerR, RasAl, CharR, Ver) 6th - Ven (Ves) 10th] — each element of which engages Moon 11th, ruler of the AC (eso ruler: Nep), and the MP of Moon-ChirR is Jup in Pis 9th, with TJup now essentially exactly conjunct Plu 1st. More might be adduced along this line but the point is obvious, its complex nature notwithstanding. Matters of partnership and cooperation with others, intimates and adversaries are closely tied to foundational issues going to maternal attachment and object trust. The term 'complex' clearly has significance in this context, and the organizational theme at its heart involves maternal violence and rejection, with lack of paternal communication. This apperception of the complex omits my contribution to the exchange...

Regarding reincarnation...

There are those who read negative experience as consonant with karmic need, to the effect that, at their own karmic expense or developmental need, souls perpetrating the deed have so agreed with the victim, to provide the latter with such opportunity to work through whatever the issue. I find it fruitless to argue against this proposition, since my experience does not confirm the a priori, but I am not a believer in reincarnation, the evolution of a 'soul' through thousands of lifetimes; while I can appreciate the relative merit of a gripping evolutionary story, I view the nature of my experience rather differently. I retain a 'common sense' appreciation, nonetheless, of evolutionary, reincarnational framing in the cognitive apprehension of psychospiritual events. The story of Amenhotep IV (Akhenaten), for example, is of significant interest to me, as are many others historically.


One might look at the conjunctive complement of Vesta, Venus, Rahu and MC (we could add several additional factors, here) in Aries and assert the need for independent initiative, perhaps with injury contributing to or so informing the ingénue (there have indeed been certain gender issues at play) especially with Venus in detriment, ruled by and parallel to Mars, but again, the core kite and Pluto/ChironR connections indicate a theme of transformation and recovery, so it's not difficult to appreciate the presentation of a psychospiritual need. There strikes me as being an overlap of developmental themes in families, without the necessity of karmic or reincarnational schemes. That's sufficient remedy for me. It provides a frame that makes it possible to accept and work with most narratives — one that's true for me, consistent with what I 'hear' internally, from informants who've evidently lived before or right now, here or in different dimensions. Whoever they may be, I appreciate and work with them familiarly, in plural personality, in consonance with my experience of immanent divinity.

In the Trop Radix, Cancer (traditionally, the Great Mother) 1st is a full house: Uranus, Osiris, Sirius, PoF, Ishtar, AC, Isis — many more factors might be considered, but those selected are salient in this exercise.  We can treat them as the Cancer complement, a grouping that works together, with Sirius, apex of the kite formation focused at Vega/Nephthys, uniting them at center; Sirius also serves as apex of the YOD kite, with a 'hammer-head' extension linking Vishnu and the Sag complement. The Vega/Nephthys focus in Capricorn (traditionally, the Father, or dominant parent) 7th is trine and ruled by Saturn, which is also the eso ruler, in complement with Juno and Mars), Virgo 3rd, and that Virgo complement also trines Lilith (which is also an exo ruler of Cap), Moon and the balance of the solar stellium in Taurus 11th.

We might organize that information in terms of initiation, a movement from the 1st to 7th, from an internalized position of security to the actualization of personality in society. But the dynamic also works the other ways — though not shown in the chart, Vega/Nephthys 7th is apex of a kite formation focused at Sirius 1st, with wings at Hekate 9th and the Part of Identity/Zuben Eshamali 5th. So what we're seeing is one and the same essence, the Mother-Father, if you will, from two different perspectives, applied in the context of subject and object, individual and partner.

Sirius / Vega ... Chakrasamvara

It's an oversimplification to symbolize the Moon as 'mother' or 'feminine' and Sun as 'Father' or 'masculine'; there are elements of both in each. This also applies with respect to Yin and Yang, in which context we think of the five principles: (1) All things have two aspects, a Yin and a Yang; (2) any Yin or Yang aspect can be further divided into Yin and Yang; (3) Yin and Yang mutually create each other; (4) Yin and Yang control each other; and (5) Yin and Yang transform into each other.1  So, when we look at an axis such as we see here, between the 1st and 7th, and when we elaborate this with two kite formations aligned to that axis, we have a union of influences — a single essence we might apprehend as a state of emptiness and bliss, beyond samsara and nirvana (this brings us to the Chakrasamvara imago). Our description might include the Father and Mother, for instance, or purusa and prakriti, but we're really attempting to describe a single 'source' in which inhere, inseparably, these issues at play.
This union is beyond gender, but referencing it benefits from a schema familiar to my experience, and in this case, goes to a parental, mother-father model — a metaphor more accessible, more useful with respect to working through an issue is the concept of than Wuji|Taiji|Yin-Yang, though the latter is quite sensible in other contexts.

From the Tao Te Ching of Lao Tsu, Ch.42:

The Tao produced the One.
The One produced the two.
The two produced the three.
And the three produced the ten thousand things.
The ten thousand things carry the Yin and embrace the Yang and through the blending of the Qi they achieve harmony.

Working through ... Neptune, TPluto to Imago

We find a grand square in the above chart, Sirius : Vega/Nephthys, 1st to 7th, and Venus : Neptune R, 10th to 4th. Neptune is especially significant in this case, and the squares to Can-Cap suggest a need to unveil the mystery, come to grips with the underlying reality, 1st to 7th via 4th, psychological foundations.

In the 1st we find Sirius, a binary system, name derived from Seirios, sparkling or scorching, a term also applied to Sun and to stars in general. According to Ptolemy, the nature of Sirius is Jupiter and Mars; others say Mercury and Mars, or Jupiter, Mars and Venus. In association with Neptune, Sirius is thought to indicate occult interests, intuition, organizing ability (Robson, ibid:209). Sirius is the brightest star in the sky and holds special meaning in many cultures,2 associated with Isis and several additional deities by association in ancient Egypt, where the first New Moon after the heliacal rising of Sirius marked the start of the calendar.3, 4

"[A]rguably the next most important star in the sky after the Sun",5 we note that "Vega was the northern pole star around 12,000 BCE and will be so again around the year 13,727 when the declination will be +86°14'".6

The 'Lady of the House', Nephthys (Nebt-het /ˈnɛbˌθɛt/) is in the 7th, and is associated with Neptune, as Linda Star Wolf and Ruby Falconer describe so beautifully.  Vega, likened by Ptolemy to Venus and Mercury, when linked with Neptune, is associated with occult interests and a practical, scientific mind (Robson, 1923:217). Our sun's direction of motion (and thus our Earth's corresponding motion) toward Vega has a special name [...] the apex of the sun's way. Vega — the solar apex star.7  We're dealing with equivalence and square, in this case, so we need to determine what's real, what we're heading to.

The TPluto conjunction here means that this is the area of transformation, public involvement and partnership. This bring the matter of identificatory imago to the fore.

Anuttarayoga Tantra... Mother and Father

Now, applying the foregoing, as well as the descriptors and attributes at left, and considering the indicated dynamics in the chart, we come to the concept of Chakrasamvara — with which I experience a resonance, a familiarity and openness, as well as a sense of the Mother and Father tantras in Anuttarayoga Tantra (Sanskrit, Tibetan: bla na med pa'i rgyud ).

Some of that familiarity no doubt arises from recognition of the imago significance of Vajrayogini, who is sometimes presented with Samvara and appears the equivalent of Vajravarahi.

The following description is drawn from Heruka Chakrasamvara, at Khandro Net, a premier site situating Tibetan Buddhism within a wider context.

Shamvara/shambara means ecstasy, the bliss that is the result of tantric practice. It is related to an epithet of the Hindu god, Lord Shiva, who is addressed as Shambo, usually translated, Auspicious One. In fact, Heruka's topknot is adorned with the moon -- the characteristic jewel adornment of Shiva, and in his activity form, he also holds, among other attributes, the characteristic trident.

The word heruka comes from Sanskrit and it signifies a semi-wrathful guardian.  Used independently of any other name, it usually refers to Chakrasamvara. It is taught that each syllable represents Emptiness: He [pron. hei] is the nature of emptiness of all dharmas or phenomena, present here and now. Ru -- like the wind bowing through a channel -- the nature of emptiness of all beings, and Ka -- the union of bliss and emptiness.

The name Chakrasamvara means Supreme Bliss of the Wheel. The great Heruka is often depicted with four faces, twelve arms, and in union or complete embrace with his consort, Vajravarahi.  He is blue-black.

His arms stand for the 12 links, or nidana, in the chain of causality. The three eyes stand for the three times and the four faces, the directions. The first pair of hands holds a vajra and bell symbolizing the union of skillful means and wisdom. The second pair rends the elephant hide of appearances, stretching the skin of illusion like a cloak.

A damaru (two-headed) drum in the third right hand shows that Samvara's "voice resounds joyously." The third left hand holds the khatvanga, a spear with three heads that represents "the blissful Thought of Enlightenment." His fourth right hand brandishes the axe that "cuts off birth and death at the roots."

The skull bowl of blood in his fourth left hand shows that he "has cut away discrimination between existence and nonexistence." His fifth right hand wields the vajra cleaver that "cuts off the six defects, pride and the rest." The vajra lasso in his fifth left hand binds beings to wisdom from life to life. The trident in his sixth right hand signals that he has "overcome the evil of the threefold world." The severed head of the god Brahma dangles from his sixth left hand, showing that Samvara "avoids all illusion."

Shamvara is beyond both samsara and nirvana. To signify this, his right foot treads on Kalaratri (Darkest Night) representing nirvana and his left foot is on Bhairava, The Terrifier, sustainer of samsara (sangsara).

Accomplished practitioners of the Heruka Tantra manifest different qualities especially the realization that all phenomena are one with the mind of Heruka, or the product of bliss and emptiness.

Working with the imago...

We are moving through issues of the 7th, working with the Chakrasamvara imago in gestalt. The shift is from preoccupations of the 1st, to considerations of the 7th, partnerships and relationships which, to be entertained successfully, necessitate focal shift to service and support, the provision of which requires a collective orientation, a transition in keeping with the imago declared. It's consistent with the Wuji/Taiji/Yin-Yang work, but again, seems to involve a transformation of the arcane mother-father.

Useful but not to be taken as prescriptive references include an interesting talk by the Dalai Lama, entitled Introduction to the Chakrasamvara System of Anuttarayoga Tantra, translated by Alexander Berzin (February 2012); and a talk by Tsenzhab Serkong Rinpoche I, translated and edited by Alexander Berzin and Sharpa Tulku (1976), entitled Extra-bodily States in Buddhism, explicating the concept of 'illusory body' and other such phenomena in Buddhist esoteric practices.

Crash Points: Personal and impersonal challenges
Using harmonics and divisional charts to evaluate the significance of transit squares and oppositions
during a period of restriction and reassessment.


Harmonic and Divisional Charts Worksheet 
developed during a period of restriction and reassessment coinciding with TSat square Jup, TPlu square Nep R, TPlu square Venus/Vesta, TJup square solar stellium, TUra opposition Nep R.

The following transits describe significant 'crash points' in the radix during the next several months, going to matters both personal and impersonal, affecting expression and direction, authority, sovereignty, collective meme and more:

These engagements are mediated by TJupiter and TSaturn trines to the Sagittarius 6th and Aries 10th House complements, respectively, among other influences. In a period of restriction or limitation such as this, reassessment of path and method is much more intense, so, rather than use the radical chart for the analysis, we choose harmonic and divisional charts to identify the themes of evolving events and realignments, particularly those going to 'powers', spiritual pursuits, and knowledge. We use aspects in the harmonic charts, and signs to a limited extent, but not houses; divisional charts are read more along traditional lines, with particular attention to the Charakarakas. The findings are shown at right, along with material topical to and consonant with current studies. Among the Dhyani Buddhas, Ratnasambhava now figures prominently, and the concept of 'wish' becomes particularly salient in an ordinating sense. What do you truly want?

The significance of these findings presented in dreams last night, but now proves difficult to encapsulize. Most apparent was the synthetic process we employ in an organizing personality, the effort to gather and arrange material in light of deeper objective quite clearly seen in the 24th harmonic, with the proximity of MC, Jupiter/Rahu/Ketu, and Chiron R — in the two kite formations (Star of David).  The Moon/Hygiea YOD is also instructive as expressor. In the 5th harmonic, Moon aligns with Neptune and Amun, thus is closely linked with the Ishtar kite and its focus at MC/Nodes, Aries. All of this goes to the right to be, and pursuit of desire expressly in light of Wuji, Taiji, transcendency. Yet the call is to realize that, bring that to bear, pragmatically. Not to be in control but openly be — ra ma da sa, sa say so hung —the infinite, vibrating, and real.


Ra - Sun
Ma - Moon
Daa - Earth
Saa - Impersonal Infinity
Saa Say - Totality of Infinity
So - Personal sense of merger and identity
Hung - The infinite, vibrating and real.1

The Opening: An existential shift with Jupiter emphasis.
Transit dynamics contributing to resolution of a creative block, approaching age 65.
This brief is written with an accompanying poietic verse, Will you not stay..., 20.01.15.

Preliminary Notes :
Erected on the 17th, the chart at right was developed to better appreciate the experiences of this period, usefully described in part by the protracted squares and trines formed by transiting Jupiter in a D-Rx-D sequence that began in October 2013 and concludes in late June 2015. A similarly protracted transiting Saturn series of oppositions and trines began in December 2013 and concluded in November 2014. Both planets engaged the solar stellium in 11H Tau, whole signs — TJupiter from 2H Leo, and TSaturn from 5H Sco. TSaturn now moves through 6H Sag, of major focus in the radix, and this coincides with a number of stabilizations I'll address shortly, in conjunction with assessment of the Jupiter impacts.

Before proceding, however, I want to note the Star of David (SoD) transit matrix presented in the chart, showing the supporting or molding influences at play in this evolution of psycho-
active constructs. Note also the core YODs and, in particular, that which focuses on radical Jupiter, the leading-edge in the natal locomotive pattern. 9H Jupiter is also the first slow-mover to rise before the Sun, with which it is binovile; this connection describes the orientation or work-through focus of 11H Sun, Atmakaraka (AK) in the Tropical (sayana) chart, and is reinforced by 10H Rahu, Amatyakaraka (AmK), semi-sextile Jupiter, and by the inconjunct 3H Ketu. Radical Pluto is also binovile Sun.

The motivation to create this chart arose from desire to understand, or at least develop a workable framework to help me cope with diminished capacity, the silence of many voices, lack of desire and loss of direction, disinclination to write or paint, blockage of flow and the constant push of 'inner press'. That block has been removed. The process took place inside, within the multiplicity that seemed first silent, somehow gone from me, then, after a time, the experience of an incomprehensibility, vast beyond my capacity to grok. At the apposite time — time figured prominently in this — I became more focused on the core immanence, the 'ultimate aware', and then began to 'hear' voices familiar to me, receive the answers as if discovering them, all ofus together.

TJupiter squares the stellium, but simultaneously trines the Sag complement, Siwa, Hygiea, Chiron and Ceres — all Rx, you see, and 6H properties. Which says to me matters of health and service take center stage beside the bigger Sagittary, the Galactic Center, the Sun's Sun, the black hole. And so emerged the Wuji, Taiji, AUM.

But perhaps we're getting ahead of me. I mean, the lessons learned go deep. To matters of Dakini, 'sky dancer', transporter of souls, and one of those in particular, called Vajrayogini.

Wuji, Taiji, AUM. Vajrayogini. AMUN RA. A confluence of themes, including the Five Buddhas Dhyani. Working with imagos, here, exemplars experienced internally, themes, patterns of behavior, approaches to being now perceived, inherent, but opening to, seen as coming into the 'I' who received. Four directions: blue, yellow, red, green, white at center, Vajrayogini seen as central truth, combining male and female, incorporating the erotic, unifying emptiness and great bliss, no-mind, and... I could go on like this, but better at this stage to say we were wayfinding, reorganizing, transforming, going beyond. This time — time again, and space, place — appreciation that everything comes together the way it must, that my fears and ignorant rejection of personal performance has long missed the mark of what performance actually is, and that the accomplishment, the success I achieve involves making of every experience the stuff of enlightenment, higher spiritual awareness.

In more analytic and interpretive terms, the TSaturn opposition to the solar stellium coincided with a period of intense questioning, a reassessment of path and persuasion which last coincided with the same aspect series some 30 years ago, November 1984 through October 1985. Following the events of that period I largely withdrew from social contact and pursued private studies, writing, painting and related arts going to psychospiritual matters. That really hasn't changed, but now it has to.

The new course is an elaboration, it seems, an expansion of the personal plural, the gestalt of multiplicity, to the transpersonal collective. I'm not precisely sure what that means. But the universe is vastly bigger. And there's an ultimateless, illimitable, that fills my mind and leaves me behind — I need to watch my affinity for rhyme when the reality I address is beyond time. Dancing on the edge...

A wrapping up, review and resolve, returning to the spiral I feared meant my annihilation at the age of 8. And remembering too, a Jules Feiffer cartoon, where at every stage of his life the character said, But I'm not ready yet!, and then, in the final frame, as an old man said from his death bed, Okay, now I'm ready!

The Opening...

New discoveries in familiar schemata.
I Ching, Luo Shu, planets and trigrams, the ancient Chinese well-field system, Pluto binovile Sun, and more.
The superior man seeks the error within himself, and through this introspection the external obstacle becomes for him an occasion for inner enrichment and education. — I Ching, 39. Chien / Obstruction. Wilhelm R, Transl. Bollingen Series XIX. Princeton University Press. 3rd Ed. (1968:152)

The Well-field system of communal land organization1,2 proved an important schema for me in self-organization, in working with multiple voices, building identity in plural personality.

In this schema the center zone is common ground,3 a place of cooperative effort with respect to an ordinating principal, the Self. As may be apparent from the references, here, schemata are adapted to the purpose at hand.

In the diagram at right, for instance, planets have been correlated with trigrams in both the Fu Xi and King Wen arrangements; several such attempts at correspondence may be found online, but those presented by Martin,4 in a post dated 2 August 2003, strike me as most cogent. The numbering sequence for the Early Heaven arrangement comes from here, just after the quote from Crowley with respect to I Ching, kua 48 :

"Self-cultivation" - Well; the common fountain of increase. If kept with care, its virtues never cease.

Water supply for the mountain village in the east is running low, and I want to know why, so soon find myself flying(?) horizontally, close to the rising ridge along the crest of which runs a cleanly carved trough, a smooth groove of variable depth, carrying water to the village below. Water over mountain. There seems little flow, however, perhaps the result of an obstruction above, as I slow, move closer, and finally land with one hand on each edge of the groove, here less uniformly carved than before. The mountain water must be quite pure, I think, and I would drink but I see that the water carries a fine greenish-gray sediment that obscures the bottom, so I decide to wait. As I look upward along the ridge, toward the alpinus top still hidden from me, I note that the way looks sunny and bright but rather bleak, no trees toward the peak. Preferring then to descend, I find myself stretched across the groove, with adequate handhold but footing lost, not yet in the water but soon... My feet and legs are submerged... Yet I'm not wet or cold... A little concerned... And suddenly I'm to the west of the ridge, observing the damage to, the disorganization and debris of an unknown metal structure, some sort of cage or fenced installation, I've no intimation what this is when a gate-like assemblage swings forcefully closed, as if controlled by unseen agency, trapping, crushing (not killing but painfully restricting) a female here separated from but readily identified as part of me. I see the rapid series of movements, feel the restriction, the sense of freedom lost, the rise of emotion, and wake up. — End

Water over mountain:  39. Obstruction.

The southwest is the region of retreat, the northeast that of advance. Here an individual is confronted by obstacles that cannot be overcome directly. In such a situation it is wise to pause in view of the danger and to retreat. However, this is merely a preparation for overcoming the obstructions. One must join forces with friends of like mind and put himself under the leadership of a man equal to the situation: then one will succeed in removing the obstacles. This requires the will to persevere just when one apparently must do something that leads away from his goal. This unswerving inner purpose brings good fortune in the end. An obstruction that lasts only for a time is useful for self-development. This is the value of adversity.5 I Ching. Wilhelm R. (1968:151)

Southwest. Kun. Earth, associated with Neptune (that requires a symbolic shift, but if one doesn't live near an ocean...). Avoid the Northeast. I tend to do that anyway.  Internally, I tend to work more with the Early Heaven arrangement, so the control I exert has more do with Mars, Thunder. Joining forces with friends under leadership equal to the situation are internal processes in plural personality, but perhaps this will change, some way be reframed, apprehended differently in what comes. The work is as it presents.

And regarding the unknown metal structure in the dream, damaged, disorganized, a "gate" closed closed so forcefully by hand unseen, not killing but retraining the female me, the need to break free from — what? the consequences of construct debris. The need to remediate, before moving forward, constructs decathected (i.e., emotionally and cognitively disinvested) but not completely deconstructed and resorbed.

Tayata  Om  Bekandze  Bekandze  Maha  Bekandze  Randze  Samudgate  Soha

Listen to and read more about the short form Tibetan Medicine Buddha mantra,
sung by Master Jin Bodhi (30:55) and by Khenpo Pema Chopel Rinpoche (8:23)

In astrological analysis there are many aspect patterns one applies to the chart in assessing dynamics. For a long while I treated the dynamic between the solar stellium and Pluto in terms of the square (90º); though Sun and Pluto are separated by 80º40, one might include that within the allowable orb, as well as by extension through conjunction with other planets more closely in square. But an arc of 80º40 is within the 1º orb allowed for binovile (2x40º), and noviles of three types (40º, 80º, 160º) are quite important in the radix, where, e.g., Mercury R is novile Uranus novile Mars binovile Vertex quadronovile Uranus. By an interpretation I find resonant at the moment, particularly with respect to Sun/Pluto, the binovile is "an extension of human potential beyond the scope of the individual into that of the collective".6  It also suggests work toward enlightenment. John Sanbach believes that noviles signify "energy that we need to make part of ourselves", and that they "have a quality of inevitability – they ARE your destiny".

We place Sun and Pluto at center in this matrix because Sun is Atmakaraka, Self, the ordinating principal, and Pluto is the transformational principle, a binary, a spiral force. This is an engine for self-refinement. But it's at the heart of a collective, a plurality. Refinement of and by a group. Personal and transpersonal. The work is toward transcendence and transpersonality...

Working with the Lots...
Identifying purpose and vocational themes, 12-6 drivers and 1-2 orientational schemes.

Kleroi, lots, sometimes called parts in an astrological chart are hypothetical points derived zodiacal positions of planets or points synthesized through formulae such as Asc + Moon - Sun, the result thought to identify a precise locus at which the construed influence may bear by house and be borne upon by planets in aspect.

Many are more than I use in the long list of lots but the 'Hermetic' seven of note include Fortune, Spirit, Eros, Necessity, Courage, Victory and Nemesis.  These I'll choose and in this exercise also adduce Trade, Destiny, Death, Father, Word, Anareta, plus Pars Hyleg (thought to represent the purpose to which one is born, according to Bonatti).

Then too the Aries Point, or, more properly, the cross formed at zero degrees in each of the cardinal signs — Aries, Cancer, Libra, Capricorn — a structure that strengthens by proximity, any of the lots within one degree.

So now, what do we see?
The images are of Vajrayogini and Amoghasiddhi.

Aries Point is closely conjunct Trade 0º12 (by different calcs in the range of 27Pis35 and 2Ari12) and, by extension, conjunct
MC 4º37, (mean) Rahu 4º56, Death 5º33, Destiny 7º02, and Father 8º53 [+ Venus 11º57 and Vesta 16º22].
Ascendant is exactly conjunct Anareta 26º18, and Sun is exactly conjunct Courage 25º10.
Jupiter squares Nemesis 5º34, which sextiles MC + (mean) Rahu, trines IC + Ketu.
Fortune 21º52 and Ishtar conjunct Asc conjunct Spirit 0º43 and Eros 5º08.
Sun is Hyleg. Venus is both the Alcocoden and the Almuten Fuguris.
AMUN is closely conjunct Word (aka Art, Treasure) 15º58.
The plural personality...

Asc + Moon - Last Syzygy is the Pars Hyleg, which works out to Aquarius 5°48, eighth house, trine Rahu and Ketu.
The Sabian speaks of the individual assuming transpersonal personality (Rudhyar).


The Lot of Death may be taken as an end-of-life indicator of course, and there are different formulae for its calculation, affording different results. I find "Death" a useful indicator of cathartic focus, psychospiritual transformations broadly sensible in context of the identified loci or areas. The formula applied above gives us a locus proximal the AP (Aries Point), closely conjunct Trade (Vocation) and MC/Rahu, among others in the Aries complex. All of this takes place in H10, the focus of a core kite formation ( Vesta, Venus - Neptune R - Pluto - Ceres R, ChironR ) informing the drive to work through, transform and transcend (harmonize). The emerging "individual" consciousness is in fact experienced both as and in the context of a plurality striving for expression as harmonized "singularity". Each achievement in that context is limited by nature, no structure ever being sufficient to sustain continuous experience. The acting and apprehended self is not static.  So there results a dissolution from every resolution.

For many years these transformations took place with the assertion of a self-concept (a projected singularity) usually predicated of role performance, the wearing of a mask, which then proved inadequate in some way, in some sort of social context, the arena in which such things are often tested in my life. There would then come the familiar breakdown (an intensely cathartic episode), followed by yet another buildup, revision of the old model or creation of a new. (In the radix, Mercury is doriphoros, first planet to rise before the Sun, so, scout planet. These cycles often seem to me consonant with the return of Mercury, orbit = 88d, though some are more lunar in frequency.)

Now my "role" is largely undefined; it still exists, whether with respect to votives like unaffiliated monk or writer/artist, but I tend not to present as such in social terms. Rather, there exists a framework that enables me to shift masks of any description, depending on the requirements of the situation. Often, the apposite mask in a given situation is not a matter of personal choice. And I don't have to tear the performance apart to the same degree, as required when performing in terms of a specific role, with specific standards regardless of context.

Healing has become the dominant theme. And less a matter of self-definition than "collective individuality". Transpersonality. Transpersonal responsibility (cf. Rudhyar, 1974:50, Aquarius 6).