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

Studies Index...

Developing a new introspective schema.
The Five Dhyani Buddhas, chakras, and astrological analyses.

7-11 May 2014

The following developments have transpired during the progressed Sun's emergence from the 12th House; the recently transiting grand square of Pluto, Uranus, Jupiter and Mars; and ongoing opposition of transiting Saturn to the natal stellium in Taurus. Other factors are no doubt at play, not self-intimating or too complex to apprehend and explain. No matter. The game requires assessment of what is germane, to work at what can be gained with words and the structuring of the experience.

Profound in their impact, the experiences of these past three weeks have not been without strain. A transformation of great moment is taking place, something utterly ... elemental. Indeed, the Mahābhūta — the five elements serve as predicate from which to begin appreciation of the change under way. This change has been in development my entire life, I might say, so much does it seem an "enlightenment", a revelation of explicatory limitation and apperception of a more basic, fundamental reality.

My first attempt to chronicle these developments was telegraphic, of course, in need of elaboration informed by second thought on assimilation and integration of the experience. Alas, even after much meditation and practice in the new context, I may not provide a lucid account. While it is not my intent (I lack the capacity in any case) to attempt full exegesis, at least I hope to bridge the gaps between these various sections of the original draft, most of which I'm preserving for first-blush value.

As the previously referenced astrological influences became pressing, I was deeply immersed in a line of research that included the five elements (earth, water, fire, air or wind, and ether), chakras, Kundalini Tantra, Bhuta Shuddhi, and the Five Dhyani Buddhas. Astrological considerations often parallel such research, and in this instance occasioned another visit to the website of Vedic astrologer Barbara Pijan. There, I came upon the concept of 8th-from-Bhava-1, transformation indicated by the 8th house from the 1st, as well as the 8th from any house. Pijan also addresses indications of conflict and destruction, difficulties transitioning between the domains — Shad-ashtaka = 6-8 angle — referring to two energies working at cross-purposes: "6th-from: Exploitation, disagreement, and toxicity", and "8th-from: Shocking change, destruction, and sudden rebirth".

These concepts were both affirming and revelatory. My expertise with Vedic astrology is limited, however, and while what I think I understand may in fact be a misconstrual there are, in what I found, a few things that strike home nonetheless:

  1. Replacements for the birth conditions of bhava-1:
    • self-destruction, followed by a new identity; [...]
    • rebirth of the old personality in a new form
  2. Replacements for the birth conditions of bhava-2:
    • wealth-destruction, followed by a new set of values; [...]
    • reconstructed knowledge, re-programming of family relationships;
    • rebirth of the old family in a new form (priesthood, sangha).

I am very familiar with identity death and rebirth — these, quite well described in terms of Pluto in the 1st, square Sun-MercuryR-Moon-Lilith in the 10th (Sun is in the 11th, sidereal). Such death/rebirth transformations are directly related to inner growth, and social engagement is limited. That has been the case particularly these past 32 years of the progressed Sun's sojourn through the 12th, where Uranus (Prometheus) is found (and will not leave by progression), square the Nodes and Midheaven. Uranus is parallel Pluto and trine Jupiter, which tenants the 8th house, and both are trine Pallas Athene/Khambalia in the 4th → an analyst and "penetrator of secrets"1  We needn't cover that ground again at this point, except to say that my way of working through psychoemotional problems is analytical and, for want of a better descriptor, "shamanic", which is to say, via dissociative trance, boundary dissolution and identification.

I have often described a sense of immanent divinity in a gestalt of transpersonal principals in terms of whom "I" am instrument of the common ground. As a matter of shorthand in communication, in describing my intrapsychic experience, I might say that I "hear voices" with whom occurs limited dialogue, sometimes multilogue, and that I am a plural personality with an egalitarian ethos and focus on creative harmony under aegis of Self, the immanent divinity. The principals are experienced as "voices", and the Self is hidden but felt   while any and all may take visual form, none is defined by that form. Such presentations simply make it easier to communicate or convey what is at play.

Consider "One as Many, Many as One"...

  • Amun, the Great God : Hidden, One and Millions.
    Wim van den Dungen., Antwerp. [11.05.02; 04.12.10(v4)]

    In Papyrus Louvre (3292) we also read : "Hail to you, who brought himself forth as one and who created millions in their abundance." In Papyrus Leiden (I 344), we find : "The one alone, whose body are millions."  etc.

    These various expressions of the same idea have been discussed by Sethe, Hornung, Zandee and Assmann. All passages of this formula come from Thebes and almost always refer to Amun-Re.

    The most obvious interpretation of this formula was given by Hornung, who understands it in a temporal sense. So "oneness" is the condition of Amun before creation and "millions" is the polytheistic divine world of reality after creation. Amun-Re is therefore one and all. Assmann adds that the late Amun-Re theology aims at a concept of the god as expressed in the formula "unus qui est omnia" ("the one who is all"). In his interpretation, Amun-Re is also a "hidden power" or "hidden soul" in creation who is the source of the million-fold plurality in which he unfolds into the boundless. Not the world is "boundless", but Amun-Re himself, and this by virtue of the fact that Amun-Re transformed himself into the millions and the millions did not exhaust him nor did he cease to be One.

    He is the many in that mysterious way, hidden and present at the same time, which this theology is trying to grasp by means of the ba-concept. A common text even goes so far as to describe god as the ba of gods and humans, i.e. 'the millions'. (...) By linking the ba concept and the theology of the hidden, it becomes clear in what respect this formula goes beyond the traditional creation theology of the opposition between unity and plurality. (...) In the context of this hymn, the concept of 'all that is' ntj nb / wnnt nbt is then explained as the totality of living creation, from gods and humans to worms, fleas and mice."

    Amun-Re, by creating the world, transforms himself into a totality of gods and goddesses (divine powers), which operate creation and maintain the world. The complete pantheon is thus comprised in the One.

    [See Vocationem];

    or, Faheem Judah-El DD writes, "All Neteru are an attempt by the human mind to give form to the formless God" ;

and, in a similar sense, among many other examples we might adduce, that

The Five Dhyani Buddhas, facets of Buddha, represent a similarly productive psychospiritual framework for introspective study.

The left image shows the Five Dhyani (Meditation) Buddhas in Vajrayana Buddhism, and Vajrasattva, a bodhisattva associated with purification in Tibetan Buddhism. Vajrasattva is correlated with the Ajna chakra, with 'mind' rather than an element. The right image show Vairocana at center, correlated with Vishuddhi, and does not include Vajrasattva.

The Five Dhyani Buddhas are representations of the five qualities of Buddha. The attributes and characteristics ascribed to them comprise a cognitive map and psychospiritual schema of profound utility. The Buddhas are often represented in mandalas which may show variation with respect to placement and attributes, for example, but the schema accommodates this.

In the following table I've selected information from several sources, linked and listed below. The correlations and descriptors I've chosen are those that feel correct to me; they are by no means definitive in any other sense except as examples found among others in the literature and in practice. That bears repeating, and qualification.

There is a wide range of variation with respect to qualities associated with the Five Dhyani Buddhas. Those which I've adopted and presented here are not the final answer, even for me. The is a psychospiritual schema, subject to change. Such change becomes necessary in the event of psychoemotional dissonance. Though the model I'm about to outline continues to evolve, its synthesis has proceeded apace, despite the conflicting variables and approaches I've encountered. Part of that synthesis is the discovery of my own path; indeed, the path is in fact the synthesis.

Applying the chakras...

In Kundalini Tantra, available as a 284-page PDF, author Swami Satyananda Saraswati presents a ten-chapter section devoted to the chakras, including Bindu Visarga. In the past several weeks this text has been very helpful. Chapter 9 was also my introduction to Bindu Visarga, described as "the ultimate source out of which all things manifest and into which all things return" (p.112).

......(bindu) is the cause of the creation of word and meaning, now entering and now separating from one another.

.....from that (bindu) came ether, air, fire, water, earth and the letters of the alphabet."

Also of signal importance was an unattributed article on Bhuta Shuddhi, "an ancient Chakra Meditation of Yoga and Tantra practice through which the five elements (bhutas) are purified (shuddhi). Bhuta refers to the past, and shuddhi refers to purifying the samskaras that operate in conjunction with the five elements."  This approach correlated the Five Buddha Families with the chakras, something I had not done in my practice.

Chakra Anusandhana (kriya 2)

Chakra Anusandhana. Manoj the Yogi.
Golden Age Journey. (6 Feb 2011)

Just prior to my read of the latter article, I was inwardly shown a breathing cycle I later realized as similar in principle to that applied in Bhuta Shuddhi. Then I came across the diagram at left. My pattern is more in the shape of an unequal figure-8, the smaller loop cephalad. I use both pathways — the figure-8 for state induction and the illustrated, for grounding and focal registration. The benefits are significant. I use the same directional flow as indicated in the diagram, and sometimes the reverse (which just happens occasionally, and never for long — I'm not sure why: it doesn't feel quite right). 30 May: The directional flow is as indicated in the diagram, but the reverse also occurs, in most cases spontaneously, without conscious intent, seeming to act as a sort of clearance or distancing.  In fact, I use both pathways — the figure-8 for state induction and the illustrated, for grounding and focal registration. The benefits are significant.

Just prior to my read of the latter article, I was inwardly shown a breathing cycle I later realized as similar in principle to that applied in Bhuta Shuddhi. Then I came across the diagram at left. My pattern is more in the shape of an unequal figure-8, the smaller loop cephalad. I use the same directional flow as indicated in the diagram, and sometimes the reverse (which just happens occasionally, and never for long — I'm not sure why: it doesn't feel quite right). In fact, I use both pathways — the figure-8 for state induction and the illustrated, for grounding and focal registration. The benefits are significant.

As indicated previously, I am internally directed, attendant to many 'voices', facets of the apprehended One. There was some dissonance at outset, as I worked to find synthesis among the many variables I encountered in the literature and in my own experience, but I soon found a schema that seemed resonant, only a few questions remaining — sufficient consonance to engage in deeper meditation.

Working through Bhuta Shuddhi proved very engaging, and subsequent meditation brought to the surface several deeply seated psychoemotional issues; these were chiefly apprehensible in terms of 'maladjustments' associated with Buddhas Amitabha (attachment), Amoghasiddhi (jealousy, envy), and Akshobhya (anger) in particular. Each problem was resolved in turn — if there's a pattern, it appears to be about one per session. The catharses are emotional, often watery (Akshobhya), bringing clarity and peace. This is how I begin my day, with sessions lasting an hour to 90 minutes or so. There is no sense of time.

Chakras, Buddhas, and planetary correlations.

Figure 1: Chakras, Buddhas, and planetary correlations.

With Five Dhyani Buddhas and chakras integrated (perhaps it's premature to say that, or not to say in addition, that the full significance of this transformation has not yet registered, so engaged am I by the process), but the model I now use is shown at right, in the columns middle and right (including planetary correlations). Note the presence of the Bindu Visarga. Note also that I've inverted the Amitabha (Fire) triangle at Manipura, and that its color is red, not yellow, which instead is applied to Ratnasambhava and Muladhara. Using the same gorinto-based framework, the more common color sequence here in the West is shown on the left, following the spectrum. While I find the spectrum sequence aesthetically pleasing, I do not 'see' it.

Let me hasten to add, however, that, although I can 'see' the colors of my model, they are not of primary concern or focus. I find this strange, because I'm quite visually oriented, but the reality is, I don't seem to apprehend the chakras or Buddhas as light. I am of the Sun and Moon, and I love color, but to me, all things arise from black.


Samkhya Tattvas. Wikipedia. Air, blue circle; Earth, yellow square; Fire, red triangle; Water, crescent; and Spirit, black oval.

I'm using black with respect to Sahasrara, rather than violet.  Black is used in illustration of the Samkhya Tattvas, for example, a philosophy I have studied, it is true, but which, like many other things, including the breathing pattern described above, already seemed familiar to me, as if I'd been exposed to it before and were remembering... But back to black, which holds an important place in other correlate systems as well. Such correlations cannot serve to validate my own sense of the color, of course. The test is whether the color system, including black, works harmoniously for me on an internal level, sensible in terms of my orientation. More on that in a moment, when we look at astrological correlations.

Radhu presents an interesting, original astrological exercise entitled Chakra system chart by astrology: Planetary influences on chakra system, published at Astrology Weekly.  The author writes that

[t]he human energetic system is mainly composed of a vertical energetic axis which runs through our spine from the perineum (the region between the genitals and the anus), up to the top of our head. This is our main energetic channel and it is called in India the Sushumna Nadi. On this channel, at different levels there are seven energetic centers (named chakras) that represent our link to the "reality" and the universe(s). They are located as shown in the image on the right. One can identify the nodal axis with Sushumna Nadi, the energetic central channel that runs through our spine. On this channel, the six chakras are projected at different levels as shown in the image on the left. The seventh chakra, the crown chakra, called Sahasrara chakra is not shown in the natal chart, it couldn't be, as it doesn't relate with the material level, only with the higher spiritual worlds. It is transcendental and represents our link to the Divinity.

The horoscope is divided into segments, zones projected from the South Node, and each segment is correlated with a chakra. Planets in any given chakra zone are said "to influence that chakra according to their nature and the side of the nodal axis where they are located. Those on the left side (waxing from the SN) will influence the receptive part and the function of that chakra, while those on the right will influence the emissive part and function of that chakra."

A detailed set of charts tables is provided describing the Yin and Yang expressions of each planet, and, for the reader's convenience, a calculator enables quick assessment (though in my case Jupiter didn't register, perhaps because Radhu uses the Mean Node for his calculations, and my Jupiter is essentially borderline, in Vishuddi but minutes from Ajna).

The large chart below is shows Radhu's calculation (with Jupiter added), plus my geo and sidereal radices, illustrating elemental differences, showing the chakra zones and astrological variables so encompassed. I've used the True Node to make more evident the placement of Jupiter.

Note that Manipura is devoid of traditional planets in both charts, but does include the Scorpio/Sagittarius complement of Chiron R et al., the Great Attractor and Galactic Center in addition to the Ascendant and Part of Fortune — none of which are considered important in Radhu's system. What does that mean, if anything?  I don't know. But I have an abiding sense that it doesn't deal with direct ego-based action so much as reception and response.

Planets associated with the chakras vary with the proponent; not everyone finds such associations meaningful, and there seems disagreement among several whose opinions I've read. The correspondences I find acceptable are shown above, in Figure 1, where we looked at chakra colors and correlates. I find interesting the fact that if Mars "governs" Manipura, the zone of which in my case contains no traditional planets, it is nevertheless astrologically powerful as the Chara Atmakaraka, planet of highest degree in the sidereal chart — in this sense Mars is the "significator of the soul's desire". As such, Mars is considered the strongest planet (per Jaimini Astrology). By the same reckoning, Mercury is the Amatyakaraka, planet of second-highest degree, by 47 minutes. In the geo chart, the Atmakaraka and Chara Atmakaraka is Sun.

Mars, Saturn, and Neptune R are all found in the Muladhara zone. They all connect with Pluto in the Svadisthana zone, and Pluto trines Chiron R et al. in Manipura. Mars in located in Virgo.

We have some useful pieces here, but I'm not yet sure their significance, apart from the concept of reception, and of working through. Mars, remember, tenants Virgo... Note also that Osiris and Isis, Ishtar, and Transpluto-Isis are all found in the Manipura zone. Mars and Isis are sextile.

Radhu proposes an interesting exercise, and it's given me food for thought. The emptiness of Manipura, apart from the "black holes" — in his essay entitled Art at the Event Horizon, Israeli New Media artist Avi Rosen described one of my illustrations of consciousness from the perspective of 'I' as "the human cognition as a black hole" — which wasn't what I intended to convey with my homely cognitive map, but was a credible and quite remarkable insight for which I remain grateful.

I've already mentioned the signal importance of Pluto square the soli-lunar stellium. Let me reference once more the locus of Pluto Svadisthana, trine Venus in Ajna, trine Chiron in turn in Manipura, sextile Neptune in Muladhara and back by sextile to Pluto again in completion of the cycle. We've just described the core kite formation in the radix. We just may have identified a theme not hitherto explored, viz., the extended importance of Chiron and the Sagittarius (SID = Scorpio) component, including the nurturing elements of Ceres and Chariklo, but also the Galactic Attractor and Center — there is strong evidence to support the existence of a supermassive black hole at this, the rotational center of the Milky Way.9

The video at right is a comprehensive presentation by Andrea Ghez, on research supporting the conclusion that the rotational center of the Milky Way is a massive black hole. This leads to the presumption that, if galaxies as inactive as our own support a central black hole, such objects can be found at the centers of all galaxies.10  At the center of our galaxy, in an region about the size of our solar system, 4 million times the mass of the sun, which serves as the proof of the supermassive black hole. Research is now focused on "what role the black hole plays in the formation and evolution of galaxies".

Back to the kite formation and importance of the Chiron component, if we now consider the Part of Fortune in Manipura, we might also reference the Part of Illumination, its opposite, at 21º50 Sagittarius/Scorpio, closely conjunct Aditi at 22º36.

Aditi (Aditi - Sanskrit अदिति, limitless) a [from a without + diti bound from the verbal root da to bind] boundless, free; as a noun, infinite and shoreless expanse. In the Vedas, Aditi is Devamatri (mother of the celestial gods) as from and in her cosmic matrix all the heavenly bodies were born. As the celestial virgin and mother of every existing form and being, the synthesis of all things, she is highest Akasha. Aditi is also identified with Vāc (mystic speech) in the Rig Veda, and with the Mulaprakriti or Prakriti in Vedanta. As the womb of space, she is a feminized form of Brahma. The line in the Rig Veda, "Daksha sprang from Aditi and Aditi from Daksha" (RV 10.72.4) has reference to "the eternal cyclic re-birth of the same divine essence".b In one of the most mystic aspects, Aditi is divine wisdom. Aditi is the goddess of space, consciousness, the past, the future, and fertility.c