Choosing system of house division based on topical resonance of planets, a self-referential approach.
13-22 February 2014
More on astrological house division using Hellenistic and Vedic conceptions, shifting to the sidereal and whole sign system.
The basic principle that makes up astrology is [...] the heartfelt faith that the cosmos is divinely ordered and governed, and that everything which happens in the heavens and which is calculable stands,
mysteriously, in close relation to the events on earth.
Astrology: Between Religion and the Empirical.
Schoener, G-A. Shane
Denson, Trans. (2009:34)
In an earlier study we considered different systems of house division to identify the most useful on the basis of key planetary placements
in the radix. In essence, I argued that recognizing the apposite system of house division is a introspective process, a self-referential exercise of identification and resonance assessment. The study
addressed the self-referentially appropriate houses (topoi, places) for ♃ ☍ ♄, as well as ♇ and ♆ plus aspects related thereto. The process involved working
through different house placements for specific influences apperceived in personal psychodynamics.
There are many well-established, internally consistent systems of house division1,2,3,4,5,6
and there remains controversy as to which (if any) works best. Depending upon the task or objective, a practitioner may find that whole sign delivers the best results, or prefer Placidus, Equal House, Alcabitius, Koch, Polich-Page, etc. We might
also adopt other approaches reduce to eight houses (see Oktotopos), begin at a different angle and rotation
(see Clockwise house rotation in soul-level sidereal astrology), even abandon houses altogether. It very much depends on what works or doesn't work,
and what you're trying to learn or do. Which gets us to, at some point, in some way, the realm of belief and faith. It means working with the tool and making assessments on the base of internal metrics,
measures meaningful in the context of being.
As I've said, one of my problems in the earlier study involved identification of the appropriate topoi for Jupiter and Saturn. Robert Wilkinson
describes (2005) a similar topical issue
with respect to Saturn, which, depending on the system applied, is found in his IInd (Porphyry and Equal) or IIIrd (Placidus) house. He writes:
Seeing that the manifestations of both were true at one time or another, it led me to the conclusion that since none of these house "boundaries" are set in stone, perhaps I should regard the wheel in terms of zones of
overlapping house boundaries, those being the areas where the affairs of the first house and the second house interact, or the second and third, or where the affairs of the 8th and 9th houses overlap, and so on.
[....I]t would seem that I need to use my Saturn function to understand how it affects the areas of values (2nd) and perception (3rd), and where these meet within me. At times I must deal with a natural Saturn in the
2nd influence; at other times, Saturn in the 3rd. At all times, how these areas meet and interact with each other as expressed through my Saturn filter. I learn about Saturn from both areas of my life, and find Saturn's
influence in both areas, regardless of which house system is in use.
The work-through Wilkinson describes is interesting, and I have adopted a similar synthesis with respect to my Western and Vedic charts, as I'll show in a moment. But the idea of "overlapping house boundaries" is
problematic, I find, with additional planets and axes in question. And in terms more precise, I don't "use my Saturn function" so much as experience it as an intrinsic factor, an expression of immanent
divinity that engages in terms best described like those applied in the Sabian Symbol for 13 Virgo: A strong hand supplanting political hysteria (Jones, 1969). Not that the Sabians are definitive,
of course, but illustrative, providing a happily useful descriptor of what seems in this case a numinous function. In Facets of Faith:
The rationale underlying the Hellenistic system of houses, Robert Schmidt (1999) tells us that "Hellenistic astrology was based on a cosmological model in which the fixed stars and the planets represent the essential
components of the cosmic soul, or cosmic consciousness itself ". That's rather more how it feels to me not as something I control or apply pro se, but which engages, empowers and teaches me, in direct connection
with Sun, Amun-Ra, what I experience as inner divinity (ego-Self relation), even indicated (I'm surprised to find) in the monomoiriai.
Regarding the Hellenistic approach, Schmidt argues that "the twelve houses originally represented a systematic differentiation and articulation of the fate" concept,
referring to Moira, which he construes as "a cosmic principle of binding apportionment," an accidental or contingent effect rather than a metaphysical principle. He explains:
Moira is a principle of apportionment in that it counts out, divides, or distributes. From all the possible events that can befall human beings, Moira
selects and distributes to each individual his or her "due portion." It is also Moira that measures out the span of the individual human
life and arranges that the appropriate events happen in "due time." At the same time, Moira is a principle of recombination and synthesis.
It binds together the various allotments in the different areas of the individual's life into a whole. From this point of view, a human life
is a "package deal." Ultimately, the triumphs in one's life only make sense when we consider the tragedies, the peaks when we consider the valleys.
The various events in a given human life can be truly bound into a whole only if they are binding on a given individual ― that is, if Moira
attaches to him or her a destiny. Thus, from this point of view, the ultimate meaning of an individual human life is inextricably bound
up with the fate concept.
Relative to human beings, the planets are the instruments of Moira. Hellenistic astrology understands planets in houses, planets in signs, and the various
combinations of planets with one another, to symbolize events occurring within the cosmic soul, which has all the powers of cognition, appetition,
perception, recollection, etc., of which the human soul is itself capable. This is not the place to enter into the highly interesting question of
celestial causation in Hellenistic astrology. Suffice it to say here that it is only what the cosmic soul anticipates in its own inner workings
that is allowed to happen in the human realm.
However, the stars and planets are themselves no less subject to Moira than human beings. For instance, it is Moira that divides the ecliptic
circle into twelve signs and apportions to each its own unique astrological role in the cosmic soul, which constitutes its own destiny. Without the
operation of Moira, the zodiac is simply a continuous band of space without any obvious beginning or end, lacking any astrological meaning.
But it is also Moira that recombines the signs of the zodiac into a system, so that they may be related to each other according to the triplicities,
[...] All Hellenistic astrological concepts and techniques ultimately derive their meaning and motivation from the articulation of the underlying cosmological
model in terms of Moira [a concept that is] central in the division of the zodiac into twelve houses, at the same time giving these houses
their coherence and integrity in a system.
Schmidt describes two complementary systems of dodecal division: (1) the primary topical (topos, place), which relied on the whole sign system, such that the
first 'place' was the ascendant's sign, from beginning to end a Cancer ASC means the whole sign of Cancer is the 1st, the whole sign of Leo the 2nd, and so on; and (2) the
dynamical, which was formed by trisecting ecliptic arcs between the angles [ cf. Alcabitius 7,8,9 ]
to investigate planetary strength by house placement → angular strongest, succedent intermediate, cadent weakest. Confusion arose in the late Hellenistic period regarding the differences between the systems,
and the topical 'place' came to be referred to as 'house' in an effort to maintain the whole sign system.
Schmidt's article is fascinating for many reasons, but his survey of the assigned meanings for the twelve topical whole-sign houses provides a useful baseline in our assessment of radix planetary placements. The
2nd was called "Gate of Hades", for example, and represented "[l]ivelihood or the means by which one lives, which includes one's Property and Possessions as well as Acquisitions of same; Partnership; Income and Expenditures;
Good Expectations" consistent with medieval topical associations.
The 3rd was called "Goddess", "Good Decline", "Shaded Place", or "Place between Worlds", and referred to "Siblings, Friends, and Relatives; the Guest/Host Relationship; Traveling; Kingdom or Royalty, Queen;
Authority (Office or Resources); Dreams and Religious Worship [...]"
But moving more deeply, Schmidt explains the twelve places in consonance with the concepts of fate and bearing:
2nd ― What bears or yields in the interest of the native. Since planets in the 2nd place move away from the Ascendant, only to be carried back to it by the diurnal rotation, this motion directly symbolizes expenditure
and income, as well as the possessions and useful items that one acquires to support one's life; also, letting out one's lands to receive rent from what the property bears or yields. This place also signifies business
partnerships that the native enters into for his own financial interests, particularly what we would call investments. Here, livelihood is generally conceptualized as all acts that are directed outward toward the world
with the expectation of having some return relevant to the native's well-being.
3rd ― Those who are born with the native and are bound to bear with him. Planets in the 3rd move toward the 4th, the home of the native, but are made to leave it by the diurnal motion. This symbolizes those who are
welcomed or admitted into the native's home but do not remain there, such as siblings, relatives, close friends, and foreign visitors with whom the native and his house are bound by the guest/host relationship, which,
in Greece, meant that they were obliged to host each other. It also signifies the board where the native is obliged to set out his own resources to feed and entertain his guests. Conversely, it signifies travel to visit
relatives or close friends, or even foreign travel in which one is hosted by a family with which the native's family has the special guest/host tie; in such travel, the native is away from his own home but, in a sense,
never leaves his "house," consisting of his extended family. This place has nothing to do with short-distance travel per se, but only travel to persons or places close to him in familiarity, who can even be in a foreign
country. Similarly, the 9th has nothing to do with long-distance travel per se, because the oracle one travels to may be in the neighboring district, as may be the sights one wishes to see, although the road to wisdom
may be long indeed. The 3rd place also signifies the authority to which those in the household are subject, which usually resides with the mother or mistress of the household, although, in the larger sense, this is the
queen as mistress of the kingdom.
Clearly, it is to the 2nd I relate, and so find the 'place' of Saturn, Juno and Mars most meaningful, from there trine the solar stellium. And though not described above but discussed elsewhere
(see Of Rahu in the 9th, Ketu in the 3rd), the placement of Ketu in the 3rd, rather than the 4th, is certainly more accurate
"One's connection to the power-source of daily conversation is somehow severed. [...] Spacey mentality. Channels the vibration of the cohort without ego interference[,] of others without restriction."
Ketu in Sahaja Bhava-3. I'll look at this again below, but it seems that, rather than Wilkinson's
pursuit of overlapping (house) boundaries, I'm trying to identify or distinguish them in the face of acutely experienced boundary porosity.
I would also note, here, that Pluto works best in the 1st rather than the 2nd, just as Saturn and Mars work best in the 2nd rather than the 3rd. Pluto squares to the solar stellium inevitably go to issues
of identity stability and role, rather than matters of livelihood and values related thereto. Saturn and Mars, on the other hand, trine the solar stellium, clearly go to issues of role construction and achievement,
the drive and discipline to create and sustain, to gain a return. It is clear that Saturn in this place quite frequently indicates restriction, limitation, delay, poverty, loss, hardship, harsh conditions. Mars
in this place may suggest the application of energy in the search for personal wealth. The question is: What is seen as "personal wealth". That, for me, has nothing much of anything to do with the outer world;
instead, it goes to psychospirituality, the Hermit's quest.
Again, we'll get more deeply into the Vedic material below, but while we're looking at Saturn and Mars, it's useful to review their Nakshatra placements at this point. It is thought
that the ruler of the Nakshatra determines the expression of any planet presenting there.10 This will take us beyond
house, but the Nakshatra rulers of Saturn and Mars are consonant with associations made in the previous paragraph.
Radix, geocentric tropical equal house (ASC), showing personally preferred houses (topoi) for Jupiter, Saturn, Pluto, Neptune, the lunar nodes and MC/IC; house of the solar stellium is acceptable but doesn't fully resonate. In contrast (see below) both
signs and houses seem apposite in the whole sign sidereal chart.
Saturn (19°25 Leo) is located in #11 Purva Phalguni (13°30 - 26°40 Leo), ruled by Venus, and in the 2nd Pada (quarter, division of 3°20), ruled by Mercury. The motivation is Kama.
According to Dennis M. Harness
(The Nakshatras of Vedic Astrology: Ancient & Contemporary Usage), this Nakshatra denotes skills in the fine arts
and love of pleasure. The shakti is "the power of creative procreation". Career interests include acting, art, teaching...
Mars (29°50 Leo) is located in #12 Uttara Phalguni (26°40 Leo - 10°00 Virgo), ruled by Sun, and in the 1st Pada, ruled by Jupiter. The motivation is Moksha.
[Using Lahiri ayanamsa and the Jaimini concept of the Charakarakas, Mars is Atmakaraka, "soul significator" in this radix I'll get to that in a few paragraphs.]
"This is the 'social worker' nakshatra who is always helping the friend in need," writes Harness, with "[s]kills in the
healing arts and counseling fields", and the "primary motivation is moksha or spiritual liberation". Career interests include
Nakshatras :: The Fixed Stars of Destiny
Komilla Sutton, komilla.com
Each Nakshatra has its own motivation.
- Artha - meaningful action. Artha relates to wealth, financial matters and the practicalities of life.
- Dharma - righteous action. Dharma is the purpose of our life. The duty towards ourselves and others to do the right thing.
- Kama - passionate behaviour. Kama is about passion for people, causes and living.
- Moksha - the need for spiritual salvation. Moksha means Nirvana. The need to find the highest truths and move towards self realisation.
healing arts, writing, acting, astrology...
Part of my methodology in the earlier study involved comparison of the western radix with the Vedic, which applies whole signs. That methodology is applied here as well, but this time with emphasis of Rahu and Ketu
in both the Rasi and Navamsa charts. In short, I find that the Vedic Lahiri sidereal whole sign system better answers my questions of resonance and sensibility, and that this result is similar to that obtained
with none of the western geocentric house systems except the equal house (Ascendant) and, to some extent, Koch and Alcabitius; Placidus has never worked for me, and Topocentric doesn't still. Again, for my purposes,
So, via Jagannatha Hora, we see the Vedic Rasi and Navamsa charts at left. At right, a little
farther down, via Astrodienst, showing Western aspects, we see the Rasi in two versions: (1) with the trans-Saturnian planets, selected asteroids and points, and (2)
with the 10 major grahas and MC only. The trans-Saturnians have figured prominently in work with my radix, and letting them go provides unexpected insights.
In a thought-provoking paper, The fallacy of the trans-saturnian planets, by Vedic astrologer
Shyamasundara Dasa (1998), the author argues against the haphazard addition and untested use of new planets "confetti" planets,
including the trans-Saturnians, asteroids, hypotheticals, Galactic Center, etc.
He begins with a critical clarification, then quickly states his position:
There is a fundamental difference between the Vedic concept of graha and the Western use of planets in astrology. Graha, by definition, is anything
which has the power to seize, grasp or influence. In this case "seizing or influencing the destinies of men in a supernatural manner." The word for planet on the other hand is translated as loka in
Sanskrit. Not all grahas are lokas, nor are all lokas grahas. In English, this means that the class of entities or objects which have divinatory significance includes planets, but not all planets have divinatory significance.
(We are reminded however that while certain planets may be grahas, in a divinatory sense, they are not causal agents. They do not cause anything to happen. But as mantic grahas they do have the power to be used in a divinatory
language to explain the will of God. Just as omens do not cause anything but are divine signs.)
In Vedic Astrology the ten major grahas are: The Ascendant, Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu (North Node of the Moon) and Ketu (South Node of the Moon). Of these ten grahas the ascendant, Rahu and Ketu
are not lokas or planets (in the traditional concept like Mercury or the Moon) but rather mathematical points calculated by the astrologer. Though not planets they are of great significance. Vedic astrology also has numerous
upa-grahas (minor grahas) and kala-velas (sensitive points in time). Of these up-grahas and kala-velas, Mandi is considered most important and is
especially used in Kerala. Mandi is definitely not a planet in the Western sense, but it is a graha.
Vedic Astrology is a limb of the Vedas and was revealed to Rishis from a higher source. Ultimately, Jyotish is revealed knowledge coming from Lord Sri Krsna, the Supreme Personality of Godhead. Thus, the traditional
assignments of grahas is not trivial, meaningless or haphazard. We also note the Vedic distinction between the classification of graha (divinatory agent) and loka (planet).
Western Astrology entirely lacks the concept of graha; they are left only with planets. As a consequence, they assume that simply because something is floating "out there," whether it be a planet like
Neptune, or Ganymede (a moon of Jupiter) or asteroids like Athena; in all cases they should be incorporated into the chart. We suggest that such an attitude creates an incomprehensible hodge-podge which further erodes the
axiomatic basis of their school of astrology. [...]
Later in the essay he cites Shil-Ponde
(Hindu astrology [Joytisha-shastra] 1939), who, noting that Pluto had only recently been discovered (1930),
"complained that [...] enterprising Western Astrologers had already written books delineating [its] effect". Determining whether Pluto in fact has effects is a matter of statistical analysis based
on observation conducted over time many times the length of its orbital period.
The sidereal period of Pluto is 90465 days, or 247.68 Earth years.11,12
These sidereal whole sign Rasi charts show the MC, Part of Fortune, trans-Saturnians, common asteroids, and the Galactic Center (top), and the traditional grahas plus MC (bottom). In the former, note the Pallas-Jupiter-Uranus work-throughs, and, in the
latter, the Jupiter work-through, in both cases engaging the nodal axis, houses 3/9.
At this writing, our experience of Pluto spans just over 84 years ... far less than one complete orbit.
The trans-Saturnians have figured prominently in my thinking for a very long time; my appreciation of the radix is largely based on their contributions to aspect patterns and dynamics. The shift to the sidereal places
Pluto unequivocally in the 1st house, for example, and that's precisely where it should be very reassuring. Eliminating the trans-Saturnians makes chart seems barren by comparison, but reduction of variables
serves to redirect attention and emphasize different dynamics. When the solar stellium shifts → Sun to 11th house Taurus, Mercury and Moon to 10th house Aries, the Saturn/Mars 2nd house Leo trines thereto seem
much more definitive. The identity-transforming dynamic, usually described by the Pluto-stellium squares and the Neptune-Chiron-Venus-Pluto kite formation, are superseded by the Saturn/Mars-stellium trines, going to
character and capacity, motivated by kama and moksha, engaged by stressor aspects to Jupiter (square the stellium, opposition Saturn), stimulating psychospiritual review and remediation.
My experience is with Western astrology, but I'm finding much of value in my studies of the Vedic I'm frequently mystified, and I've much to learn. Regarding the Chara Atmakaraka (AK), for example, the
movable "soul significator", planet of highest degree again, this is Mars in my case, in 2nd house Leo the range of possible meanings
is boggling. But I have managed to glean a few key concepts. Among others, Komilla Sutton's essay, Atmakaraka - Knowing the Souls Desire, is very helpful.
Komilla writes that
[t]he Atmakaraka reflects the spirit within us. But its outer expression does not always appear to be spiritual. We can be taken in by the illusionary natures of the desires and think that the satiation of the worldly
desires is all what the soul wants. But it is important to understand that the fulfillment of the worldly desires is part of the process of unveiling of the true soul. The soul is treading the wheel of desire as the
fulfillment of one set of material desires can create an ever-increasing appetite for more and more. These desires never become fulfilled. The true desire of the soul is to get off this wheel and find self-realization,
peace and eternal happiness. The struggle between the real and the false has to be understood. The false desires are those we search for in the outside world. The true desires are satisfied from within. The basic struggle
of the soul is to differentiate between the two and its inability to differentiate is the reason why it takes birth again and again.
In an excellent essay entitled Mars, the spiritual energy of the mighty malefic,
Thomas K. Joseph (2008) writes that Mars
[...] is our gateway between the inner worlds (Venus, Mercury, the Moon) and higher knowledge (represented by Jupiter, Saturn, and Ketu). Its role as commander-in-chief of the planetary army (technically Rahu and Ketu)
puts it in charge of our desires (Rahu) and our eccentricities (Ketu). It heeds Krishna's call to "fight" to control and kill the hordes of desires which compete for our attention on the spiritual path, leading the way
to wisdom (Jupiter) and renunciation (Saturn). And it does so without regard to the cost. [...]
Elsewhere I find that while Mars as AK suggests interest in, skill at, and proclivity to violence and combat, ahimsa (non-violence) is the true path.
From Sanjay Rath I read of the "karakamsa", placement of the AK in the Navamsa chart.
Kārakāṁśa is composed of two words ― (1) 'kāraka' referring to the ātmakāraka specifically and other Charakāraka (temporal significators) as well and (2) 'aṁśa'
referring to the navāṁśa and other divisional charts. Kārakāṁśa refers to the navāṁśa (and/or other divisional charts) where the ātmakāraka is placed
and such a sign is treated as the kārakāṁśa-lagna or seat of the real self, the soul and the first house for determining all things connected to deep inner desires and creation cause itself.
Again from TK Joseph:
The Navamsa occupied by the Atmakaraka is called the Karakamsa. [...] As the Atmakaraka refers to the soul, or indicate the way the soul will pursue to attain the Supreme Godhead, it will have a specifically
strong spiritual signification in the Navamsa chart, and will indicate the hidden spiritual potential of the native.
Jaimini gives the following rules for the interpretation of Karakamsa:
If Ketu is in the 12th or 4th from Karakamsa, then this constitutes a Moskha-yoga, i.e. the native will be liberated from the cycle of birth and death. Malefics in this place deny deliverance from the cycle of rebirth.
The planets in the 12th house from Karakamsa will indicate the Ishta-devata of the native, i.e. the form of Deity that will lead him to final emancipation.
We've assessed the Ishta-devata in a previous study, identifying Rahu in Scorpio → DURGA, noting also the strength of Saturn in Virgo (10 from AK in
Navamsa), → SHIVA | VISHNU.
Confluence of themes and dreams
I'm unable to make much more of the Vedic material, given my current limitations, especially with respect to aspects and other relationships, so I will end this part of the discussion by simply noting
the preponderance of grahas in Navamsa 6th (Sagittarius) Mars (AK), Mercury (AmK), Moon (BK), Venus (PiK).
Themes explored in studies such as these tend to present in concurrent experience and dreams. Anger, frustration, financial insecurities → poverty ... 2nd house issue, it seems. And the 6th, dealing with
health and disease.
In recent dreams and meditations I have been surprised to experience reprise of those emotions, particularly anger, with respect to which I undertook a vow of ahimsa, with responsibility for analysis and understanding, in
my early 20s. In the discussion of Schmidt's finding with regard to Hellenistic framings of the 12 houses, we observed that the 2nd centered around the idea of "livelihood [...] generally conceptualized as all acts
that are directed outward toward the world with the expectation of having some return relevant to the native's well-being". If we stipulate that grahas are interpreted in terms of the bhavas (topoi) in which they
present, then we find the Atmakaraka Mars and MK Saturn conjunct in the IInd, a space to which we keep coming back. Indeed, I never seem to resolve the theme of poverty, but then, neither is that ever my dream
the objective is always understanding and transcendence. On the other hand, I do fall victim to over-indulgence and impulsive spending whenever I do have funds. That may indicate an irresponsibility, it is true,
or perhaps a recursive attempt to see through an illusion, at a level beyond my conscious sense of volition. In other words, there exists the possibility that I prefer to remain poor, to renounce...
I've already written of the shift from trans-Saturnians and non-traditional factors, briefly noting the difference that makes in the appreciation of intrapsychic dynamics. The radix is shown again at left, in this case with
much of my selected "confetti" included and most aspects shown.
Viewed at two different times during last night, the slightly waning full moon seemed to me to move backwards, from the Northwest to the Southwest quadrant; but that, I later realized, was my reversal of the Southeast
and Northwest, where I did not see it set.
I support myself effortlessly, leaning out and away from the right side of the engineer's cab on an immaculate black steam locomotive which isn't making steam or sound of any sort as it runs North along
Sussex in the Northeast quadrant on a track that becomes wooden planks and narrows increasingly as we approach a terminus abutting a platform populated by 20 or so wooden sculptures,
representations of people and spirits going about their business, and my focus goes to one person in particular, head canted in close communication with a spirit
both sculptures have substance, yet clearly derive from different dimensions they strike me as odd, as does the entire tableau, the humans, not quite, and the spirits, nondescript, yet all of the figures seem
more than mere artful distortions. I can hear my companion shouting from behind, warning of danger ahead, and when the train stops without incident, my attention immediately shifts
to the dark doorway of a strange tower surmounted by a tapering yellow structure atop a long flight of wooden steps. That yellow structure is our destination, and I am in the lead as my unseen companion and
I approach the door. But once there, afraid to go in, I probe the dark unknown with a broomless stick and tap the wooden (window?) frame instead, eliciting response.
We are suddenly down in the town below, on the main floor of an old (1930s?) train station, and I am looking up to where we had been but moments before. I turn to my right and see three elderly
women, one standing near and two seated on a bench in the open waiting area of the station. I walk toward them and inquire about the yellow structure across the street, then watch closely (see the middle one in close-up)
as they turn and look in the direction I've indicated. It appears to me they cannot see the yellow structure: as I look past them to where the yellow would be I see a brick wall, which I am to believe is what they see.
And when I grasp as much, they turn back to me and ask, most innocently: What do you mean? But their expressions strongly suggest they're pretending, that something is hidden from me, and they want me to
know that there's more at stake.
How very odd, I think, backing away. Something important just happened, beyond conscious comprehension. I thank the three women, wish them good day, and, making a joke of my bewilderment, say: I hope to stop seeing
things soon! All I know is that I must return to the yellow structure. Entering that place is what I will do.
My unseen companion and I are instantly within the structure, a large oval room, in twilight, darkling blue informed by brighter blue-white where the wall meets the floor. The space is much larger than I'd assumed
from outside, and it appears to be empty, occupied only by me and my companion, now partially outlined in blue-white light but otherwise invisible, apparently lacking solidity in this dimension.
There are no furnishings in this room, which seems to be a portal, a place for passing through. I rise from sitting on the floor, walk forward a few paces and squat, hands to my head; eyes closed, I empty my mind,
the light becomes dark, and I open to receive sound and imagery. At the start of the process I am dimly aware that my companion explores the space behind me. I see nothing in this abbreviated trance and leave
the state quickly, as if impelled (with some frustration as well) to rise and open my eyes.
The room is filling with people who appear as if from nowhere, just suddenly there, who wander bemused, not recognizing one another, even family, uncertain who they are, where they've been, how they got here, why. They
are not blind, but neither do they see or register what things mean. My awareness seems to have shifted in the trance, despite its brevity, and I am open to receive somehow differently, the events in this
room. Can I be of assistance in this reality? End
Dream and themes symbolism...
12 Zodiac Animals & Zodiac Calendar.
Mark Schumacher. Buddhism in Japan and China.
(五行; JP = Gogyō, Ch = Wǔxíng, Wu Hsing)
The five major planets were associated with
the Five Elements.
|Wood (ki 木)
Fire (hi 火)
Earth (tsuchi 土)
Metal (kane 金)
Water (mizu 水)
Color Symbolism In Buddhist Art
Nitin Kumar, Exotic India, February 2002. PDF
Yellow is the color closest to daylight.
It has the highest symbolic value in Buddhism through its link with the saffron robes of monks.
This color, previously worn by criminals, was chosen by Gautam Buddha as a symbol of his humility and separation from materialist society.
It thus signifies renunciation, desirelessness, and humility.
It is the color of earth, thus a symbol of rootedness and the equanimity of the earth.
- White transforms the delusion of ignorance into the wisdom of reality
- Yellow transforms pride into wisdom of sameness
- Blue transforms anger into mirror like wisdom
- Red transforms the delusion of attachment into the wisdom of discernment
- Green transforms jealousy into the wisdom of accomplishment
- Black steam locomotive → Black-Snake/Tortoise → Kidneys, weak Water Qi → anxiety, fear and withdrawal: now operating outside of these; stronger Qi;
- narrowing wood and odd constructions → Wood-Spring, Liver/anger → indecisiveness and lack of direction; now pursuing goal and direction;
- Yellow tower → EARTH → Yellow Dragon = "renunciation, desirelessness and humility"; Ratna, Ratnasambhava → wisdom of equanimity, giving;
- Morai, enabling me to affirm what I see internally, see and act on what I have to do;
- blue and white → Vajra, Akshobhya → consciousness [companion too, outlined, essential] coming out, seeing clearly, humility, wisdom of reflection → WATER;
- people emerging "out of the blue"; three emphases: white, Vairocana, all-accommodating, center, blue, and yellow → contribute to the reality before you → Mars AK in Uttara Phalguni: healing arts, counseling...