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

Studies Index...


11-13; 21-22 October 2013

An oktotopos, an 8-house astrological birth chart erected after Patrice Guinard (1999).1

My adaptation shows different house correlations with eight trigrams (bagua) in the Fu Xi "Earlier Heaven" arrangement, with axial polarization rather than centralized symmetry, plus key psychodynamic aspect patterns in the radix.

The past several months have been a time of transition, with much review, reappraisal, and structural studies
of this sort.

Note that the 8 houses are prototypic and do not correspond directly with the 12 used in contemporary astrology. The aspect patterns are not contingent on the house arrangement, of course, but they are very interesting in the oktotropic context.

My application of the bagua is predicated of inferential utility, rather than the polarization by centralized symmetry Guinard describes. "The daily movement of a celestial body," he writes, "goes through eight successive phases that demarcate eight spatial divisions, eight specific domains, diurnal (positive, open), then nocturnal (negative, closed), according to its position above or below the horizon"; the first four phases are yang (1-2-3-4) and the second four (5-6-7-8), yin. In the yang series, "the body rises and passes the Ascendant" (☳, House 1), "rises above the horizon in the East" (i.e. SE, ☲, House 2), "crosses the point of its maximum height (culmination at the Medium Coeli)" (☱, House 3), "descends again to the West" (☰, House 4), and so on.

While Guinard's argument is elegant and persuasive in many respects, it gives me pause with regard to the Heaven-MC disconnect. In terms of the radix, I much prefer to apply the Fu Xi arrangement with axial polarization, thus correlating:

  • ☰ with the MC and ☊ → House 3;
  • ☷ with IC and ☋ → House 7;
  • ☲ with ASC, East Point, and Galactic Anticenter → House 1; and
  • ☵ with DSC, West Point, and Galactic Center → House 5.

Jupiter tenants House 4, ☰, theos, while Pluto tenant House 8, ☳, aidou pule,
"The Portal of Hades".  The yang sequence is 8-1-2-3 and the yin sequence is 4-5-6-7.

But there's more involved in this case.  Although it isn't yet elaborated, I can feel an oktotopos at play internally, in principle perhaps akin to the ogdoad of Hermopolis.  From Hermopolitan Ogdoad, Henadology (accessed 22 October 2013):

A group of eight Gods — four Gods and four Goddesses — who feature in a cosmogony originating from the city of Shmun (Khemennu), lit. 'Eight City', known to the Greeks as Hermopolis. They represent a stage of the cosmos prior to the appearance of the land and the light, and in addition to being referred to as 'the Eight', are also known as the Hehu, or 'infinites', often translated 'Chaos-Gods'. They are:
Nun and Naunet, 'the Abyss';
Heh and Hauhet, 'Infinity/Formlessness';
Kek and Kauket, 'Darkness';
Amun and Amaunet, 'Hiddenness'.
Occasionally Tenem and Tenemuit are substituted for Amun and Amaunet, the latter being increasingly distinguished from the rest of the Ogdoad as Amun rose to prominence as a God of national significance. 'Tenem', coming from a root meaning to go astray or become lost, is sometimes translated 'Gloom', but is perhaps better understood, in accord with the generally privative character of the members of the Ogdoad, as 'the Nowhere' (J. P. Allen, 20). Other substitutions in the membership of the Hehu for Amun and Amaunet are Gereh and Gerhet, 'Night/Cessation', and Niau and Niaut, 'Emptiness'. The four Gods in the Ogdoad are represented with frogs' heads, the four Goddesses with snakes' heads. [...]

In the purest form of the Hermopolitan cosmogony, which may have existed at an early period or only developed later with the progress of speculative thought, the Gods and Goddesses of the Ogdoad are themselves the agents of cosmogenesis: “They step upon the primeval mound and create light,” as “fathers and mothers who made the light,” indeed, “as the radiance of their hearts,” (Sethe §96, 100); they are the “fathers and mothers who came into being in the beginning, who gave birth to the sun, who created Atum,” (Sethe, §100). Appropriations of the Hermopolitan cosmogony, however, generally treat the members of the Ogdoad as more akin to the material of cosmogenesis than its agents, in accord with their manifest attributes of indefiniteness and inertness. A catalyst of some kind is thus posited for whatever coagulation or reaction among the Ogdoad leads to the next stage in the creation, culminating in the advent of light at a mythical place known as the Isle of Flames, Iu-Neserser. Among the figures conceived as catalysts or first movers in relation to the Ogdoad are the serpents Kematef ('he who has completed his time') and Irta ('earth-maker'), who are generally taken as forms of Amun, as well as a number of major deities, especially Amun (transcending his own membership in the Ogdoad), PtahTatenen, Atum, and Re. [...]

I don't know yet.