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

Studies Index...

Changing Times — The 11 Shift

7-8-9 March 2013

Natal chart and transits patterns, 7 March 2013.

A period of reorganization is not infrequently heralded and outlined in part by transit patterns relative to the natal chart. Deriving in-depth mundane and predictive information from such transits is beyond my purview. Charts are cognitive maps for me, used chiefly as tools for introspective analysis and organization, identifying structure and process, determining significance. In-depth analysis occurs through an inner knowing or receiving, being "shown", "hearing" and "seeing", as if the chart were a device employed to stage and impart this information.  Numbers aren't working concepts so much as numinous indicators. Pattern recognition and assessment are primary.

The equal-house illustration at right shows an aspect pattern that occurred on 7 March 2013.

Several transiting planets were at 11° longitude in Scorpio, Capricorn and Pisces, aspecting natal planets at longitudes of 11°±2 in Aries, Taurus and Leo.

Three additional placements of significance have been omitted from the illustration, all in 8th house Pisces: ♆t (3°20) in approach to exact conjunction with ♃n (4°50), ☉ (16°34) and ⚷ (9°39) [the ascii for ⚷ is 09911].

An interesting preponderance of 11s, at a time when internal structures are realigning from 9 to 11 in a transformation both mysterious and apposite, as if it were "attained" in some way, not of direct effort.

This aspect pattern coincides with an experiential "opening" such as might be indicated by the ♆t - ♃n conjunction, and that's a good way to appreciate the creative thrust of the transformation I think, but the impact is very broad.

The 2nd, 4th, 6th, 9th and 10th houses are engaged via pentagram; the 2nd, 4th and 9th houses show a yod with ♀ at point, engaged by ♇ in the 6th.

Venus goes to the practice of my arts but, more than that, this planet (☌ ⚶ and ☊) represents focus on the psychospiritual and matters of harmony in the gestalt of a plural personality.

While we have ♀ △ ♇ in the natus (♇ is 15°51 Leo, 1st house), here we have ♀ ◽ ♇, which indicates a deep restructuring (Saturn goes to structure; ♄n and ♄t form the bases of the yod), in the context established by the pentagram and mystic rectangle (2nd, 4th, 8th and 10th houses).

We're looking at a reframing of values and psychological foundation, a transformation of calling or action in the public sphere, mediated by or oriented in terms of health and psychospiritual concerns.

Among other books I've been reading these days, one by psychoanalyst Elizabeth Lloyd Mayer has proved most useful. Extraordinary Knowing: Science, skepticism, and the inexplicable powers of the human mind. This book is a gold mine of historical reference, informative anecdote and assessment. I'm going to present two excerpts, here, to roughly frame my direction.

Every "professional intuitive" to whom I spoke characterized their mental state in the same way. As Helen Palmer put it, "You read the other person accurately because you are them; you know them from the inside because you've stopped being separate." Deb Mangelus: "I know what I know about the other person because I go where they are. I draw on how connected we all are so I really am seeing with their eyes when I read them. According to John Huddleson, "It's ordinary because it's just there, all that information about the other person. All you have to do is get yourself out of the way. We're all connected, that's the point. We don't know it most of the time because we think we'd rather feel separate." And Ellen Tadd: "It's the state of oneness, really — from that oneness, you get a very profound knowing." (67-8)

My work with others has involved a "knowing" of that sort, but the detailed knowing described by Mayer for each of the people referenced above was rather beyond what I did, or even now find myself doing. Instead, my focus is identity and intrapsychic issues, cognitive structures, emotion, psychodynamics and psychospirituality.

In this next excerpt, Mayer quotes Harold (Hal) Putoff PhD, who headed the remote-viewing project investigating the military applications of anomalous knowing, working with Ingo Swann and others. Here he speaks of his doubts in the face of evidence (OF. evidence, "appearance from which inferences may be drawn" < L. evidens, evidentem, "perceptible, clear, obvious, apparent") contrary to his worldview.

"[P]hysicist David Bohm [Wholeness and the Implicate Order, ...] was asking, since everything in the world is interconnected, how come everything looks so separate? [...]

[...]But as we finished examining the data from Semipalatinsk, I hit what I now view as a real turning point. The evidence we had was rock hard. I saw that. But I also saw that it didn't eradicate my doubt. That made me see my doubts weren't the problem. On the contrary, the problem lay with my beliefs. I was having terrible trouble giving up my beliefs about how the world worked, even in the face of evidence that said my beliefs were wrong. It really brought home what any good scientist knows: doubts aren't what interferes with good science. The trick is to keep looking at evidence in the face of doubt, not letting doubt stop you. It's a scientific truism, but it's one thing to know it and another to keep practicing it when your ordinary worldview just can't contain your evidence. It's easier to think there must be something wrong with your experiments. And that's ironic because it looks like humility but it isn't. It's privileging your own personal beliefs above the evidence. That's not science, it's hubris. (113-14)

It seems that what I'm working on, what we're building, is a framework to place in perspective an interactive transpersonal understanding on the strength of my intrapersonal experience in gestalt under Self.

A number of ancient concepts have now come into play, among them that of siddhis, "attainments" or special abilities that happen along the path — clairvoyance, remembering past lives, etc. These are not things for which to strive per se, because they arise in the process and otherwise shift one's focus from the experience of unity. That's not a difficult idea to grasp. Nor is the fact that everyone is "psychic", in virtue of interconnectedness.

Interesting, yes, but we need more of a platform for this study. A non-linear map of the universe.
Of immediate interest, in that sense, is the concept of lokas.

Source: loka
( ) Veda: Vedic Knowledge Online. Accessed 9 March 2013.

loka, (Sanskrit: "world"; "realm"; "abode"; "dimension"; or "plane of existence") from loc, "to shine, be bright, visible." ― the universe or any particular division of it. A dimension of manifest existence; cosmic region. Each loka reflects or involves a particular range of consciousness. The most common division of the universe is the triloka, or three worlds (Bhuloka, Antarloka and Brahmaloka), each of which is divided into seven regions. Corresponds to any of the 14 worlds (visible and invisible) inhabited by living beings.

Sapta Urdhvaloka ― the seven upper worlds
The seven "upper worlds" are a more detailed breakdown of the "three worlds". The second, third and fourth comprise the subtle plane. The highest three comprise the causal plane. From the perspective of the seven worlds, the Brahmaloka is of three levels: Janaloka, "creative plane" (vishuddha chakra); Tapoloka, "plane of austerity" (ajna chakra); and Satyaloka, "plane of reality" (sahasrara chakra).

Sapta Adholoka ― the seven lower worlds
Collectively known as Naraka or Patala, are (from highest to lowest) Put, Avichi, Samhata, Tamisra, Rijisha, Kudmala and Kakola.

The concept of "interpenetration" is fundamental with respect to the lokas, and seems to be a key in this transformation.

Source: The Seven Planes
In What Becomes Of The Soul After Death, by Sri Swami Sivananda.
The Divine Life Society. (13th Edition: 1997; Web Edition: 1999.) Accessed 9 March 2013. Emphasis added.

The Seven Planes

There are seven planes. They are Bhuloka (earth plane), Bhuvarloka (Antariksha or the astral plane), Svargaloka (heaven or the mental plane), Maharloka, Janaloka, Tapoloka and Satyaloka (Brahmaloka or the world of Brahma, the Creator). Tapasvins dwell in Tapoloka. If you keep different kinds of lights in a room such as kerosene oil light, mustard oil light, petromax, candle light, electric light; the various lights interpenetrate in the room. Even so, the Lokas interpenetrate. Each plane has its own matter of an appropriate degree of destiny, which interpenetrates the matter of the plane next below it.

The astral plane, or Bhuvarloka, interpenetrates the earth plane and extends for some distance beyond it. The mental plane interpenetrates the astral but also extends further into space than does the latter. The vibrations of the astral world are more rapid or quicker than those of the physical plane. The vibrations of the mental plane are more rapid or quicker than those of the astral plane. The vibrations of the Satyaloka are more rapid or quicker than those of the mental plane. In each plane the soul develops a new and higher sense of power.

When you pass from one plane to another you do not move in space. You simply change your consciousness. You change your focus of consciousness. You can have different sorts of vision through the telescope or microscope by using lenses of different degrees of potency or power. You have got different vehicles within yourself which correspond to different planes and which can function in different planes.

In the dreaming state your astral body functions. In the deep sleep state your causal body functions. Even so, in the astral plane your astral body operates, in the mental plane your mental body operates, in the Brahmaloka your causal body functions. Each plane is formed by matter of different degrees of density. In the mental plane the matter is subtler than in the astral plane. In the causal plane the matter is subtler than the matter of mental plane. The planes occupy the same position in space. Heaven is here. Brahmaloka is here. Have a different vehicle or body and a different subtler eye. You can function in any plane.

In the physical plane one gets knowledge of objects through the five Jnana-Indriyas or organs of knowledge, viz., ear, skin, eye, tongue, nose. In the mental plane or heaven he does not hear, see and feel by separate and finite organs. He gets a Divya Chakshus or divine eye, an extraordinary new power or faculty. He can hear, see, feel and know everything of an object instantaneously, through this new mental eye. He gets an accurate and perfect knowledge of all objects. He is not deceived or misled by any external appearance. There is no misunderstanding.

In the mind all the powers of all the senses are blended. Mind is a mixture or compound of all the organs. It can hear, see, taste, smell and feel.

He can get everything by mere Sankalpa or willing. If he thinks of a celestial car, it is there before him at once. If he thinks of a place, he is there immediately. If he thinks of a person, he is before him at once. There is no distance for him. There is no feeling of separation for him. He reads the thoughts of others. Hence, questions and answers are not necessary in the mental plane. The interchange of ideas is very quick.

He can know the past and the future also. He is endowed with clairvoyance and clairaudience. He can simultaneously manifest himself in various forms. [...]