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

Studies Index...

Applying the Heliocentric Chart: The Uranus Dispersion

22-27 April 2013

In the previous entry of 19 April I wrote of a portal, visualized as a nexus of multiple dimensions, a spherical space in which lokas could be seen and emissaries entertained. Rather like the portal featured in a Star Trek episode, All Our Yesterdays, about a planet facing destruction by the explosive death of its sun. The population survived by traveling back in time, to live out their lives in the past, in the stable history of the planet. The technological portal, the the Atavachron, afforded each person a view of time periods of interest. The Atavachron technology was also used to ostracize the unwanted, to send criminals, social and political undesirables to unpleasant environments. A choice of time periods was afforded most people, who were then biophysically adapted to enable survival in the past. It was possible to survive for a brief period without the prepping, and one could return to the present during those few hours or days, but would otherwise die. Once prepped and gone back in time, one could not return.

It has been a revelation to review my heliocentric chart again. Several breakthroughs have occurred during this period of T♃ △ N♆ and T♆ ☌ N♃ (see The Portal, below), but this latest has been something of a culmination for me. As if I have finally been put at ease, crucial questions asked and answered, with perfectly sensible but utterly unexpected discoveries which now seem completely obvious. I realize that sounds dramatic, but it feels to me of singular importance. Ah, but I must correct that immediately, for I am writing in and of a multiplicity, in summary of a collective experience. "I", a point of reference and instrument of agency, am following a path and taking decisions by leave of immanency, stamped as it were within me, engaged in the study of identity.

In considering the heliocentric charts at right, the upper nare bones basic version and the lower elaborated version, a basket pattern stands out: ♇ ✶ ♆ ✶ ⚷ ✶ ♃.

Extending this, note that ♃ is △ ♂, which in turn is △ ♅ — that extended relation, ♃ △ ♂ △ ♅, engages creative drive in psychospiritual innovation.

But there is much more. It's evident in the lower chart that Uranus connects with each and every locus, through major and minor aspects of minimal orb, and by extension through conjunction. That was completely unexpected, despite the fact that, in the geocentric, ♅ is □ Caput/Cauda and the MC/IC, || ♇, Q ♄ and △ ♃, one might assume it will also prove significant in the heliocentric. Yet such assumptions lead to error in certain instances, as they do in this, because there can be pronounced differences between geo- and helio- charts. For example, we have ♃ △ ♅ in the former, but we have ♃ △ ♆ in the latter, plus ♃  Amun ☌ ♅. I am amazed, and reassured.

It's sometimes useful to consider the Sabian Symbol in these circumstances. ♅ is at 4º42 ♋, so we read the 5th degree:

An automobile wrecked by a train.
[...] Implicit in the reversed symbolism is the concept of control, or the assurance that it is not necessary to continue any given action to the point of self-cancellation. The ultimate obligation of the individual is to himself, and not to the narrow and momentary direction of circumstances. The keyword is DISPERSION. When positive the degree is a special genius for creative reorganization of all experience, and when negative, an insensitive recklessness.
— Marc Edmund Jones, The Sabian Symbols. Stanwood, WA: Sabian Publishing Society. 1969:244.

I prefer Jones' interpretation to Rudhyar's, which I think fundamentally misses the mark. Rudhyar construes the symbol as "individualized consciousness eager to pursue its own course of action regardless of how it may conflict with the collective consciousness of the community (the train)"; the individual's efforts are "relatively anarchistic or law-defying" in this sense, and are "bound to fail"
(Dane Rudhyar, An Astrological Mandala. 1973:113). To the extent that the Sabian is even relevant, or that we we might frame it so, I think Rudhyar's take is skewed. Mine might be too, of course. Rudhyar elaborates the original symbol: "At a railroad crossing," he adds, "an automobile is wrecked by a train."  Why include location? Where else might a train wreck an automobile?  Why state the obvious?

Doing so shifts our attention to the crossing, the dynamics of the intersection, and then to causation —:  The driver, most likely of the car, not the train, made a mistake or was the victim of unfortunate circumstance.  The train carries many, the car only one or few. Thus we presume the metaphor of individual (car) versus collective consciousness (train), and conclude anarchistic or law-defying behavior on the part of the individual? Meh.

To put this in a light less negative than an individual's willful disregard of collective well-being and order, Rudhyar refers to
"the via negativa of the mystic, learning through relatively destructive experiences, and summarizes the symbolism as indicating a KARMIC READJUSTMENT. That resonates, to some extent.

But the symbol has more depth than that.

In working with this Sabian, moving into the image, I become increasingly aware of the surround, the broader reality in which tracks and road meet, the above, about, and beyond. Train and automobile are both vehicles, both "drive(n) objects", investments of energy. The train is linear, strung together, a complex of characteristics, a multiplistic singularity that lives on dual tracks, carrying freight in a two-way reality.  Once set in motion, depending on factors such as design, length, mass, load, speed, environment, and operator, the train is difficult to stop. An automobile, on the other hand, is highly maneuverable, suggesting less limited perspective and a more immediate projection of self, in which sense it might represent a drive object of lesser investment, an identification of greater temporality. As the name indicates, the automobile is a self-mobility — a fluidity of self-concept, whereas the train suggests the weight of established patterns, a paradigmatic stability. The automobile might be regarded as an exploratory vehicle, a means of launching and testing new initiatives against the already established. We might say, ego in relation to complexity, but it seems to me more about ego in relation to the integrity, the fidelity of self-concept in personality, relative to the whole. Both vehicles, train and automobile, are constructed primarily of metal, and in Five Phases Theory, "[m]etal is the working of change, having the qualities of purification, elimination, and reform".1

METAL (Chinese: 金, pinyin: jīn)
This category includes the Western idea of the AIR element. It is the force of gravity, the minerals within the earth, the patterns of the heavenly bodies and the powers of electrical conductivity and magnetism. Metal has structure, but it can also accept a new form when molten. Metal energy is consolidating and with inward movement, like a flower closing its petals. Represented by the colour white and round shapes, Metal’s motion is determined, forceful, strong, unyielding, self- reliant, reserved and sophisticated. The symbol of metal is one of a cutting and reforming action, but it is also regarded as a solidifying process, hence it is associated with Autumn.2

The idea of "dispersion" suggests to me a needful branching out, developing a perspective of greater breadth and tolerance. A radical change, a shaking up, a shift in perspective, much as the focusing and dispersal of energies through Uranus in the above natus. One might imagine the karmic consequence of a chronically narrowed perspective, as, for example, a libidinous fixation or a dogmatic regimentation — Pharaoh Akhenaten (Amenhotep IV) and the Aten religious reforms vs. the Amun (Amun-Ra) establishment, for instance, in XVIIIth Dynasty Egypt.*  In more immediate terms, a pronounced narcissistic deficit with inculcated, uncritically incorporated constructs creating a psychospiritual dissonance in personal identity, or dissociative fragmentation of self-sense in response to traumatization, might be here remediated through the inner experience of multiplicity and a unifying divinity, which places identity in question and makes meaningful (ordinates) continuous effort to regrasp experience, engaging the drive to achieve harmony among all aspects of self, fostering communication, equality, inclusiveness, and creative expression to common benefit in terms of a transpersonal reality.