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

Studies Index...

Concepts of Healing:  Exploring indicators, descriptors and dynamics in the radix.

7-14 August 2014

Concepts of healing in the radix.

The chart is complete, indicators about and dynamics laid out, nice and neat. But I've nothing to say, too much at play. Let's do an aspect review, set up an overview...

  • Trine the nodal and MC/IC axes at Sun/Neptune, Isis-Transpluto is a work-through for the Uranus squares thereto; Isis-Transpluto (1st) and Ketu (3rd) form the legs of a Jupiter-focused YOD (8th), ruling planet of the rashi = Saturn, of the Shatabhisha ("the hundred physicians" or "hundred healers") nakshatra = Rahu, deity = Varuna (conjunct Minerva, 10th, forming kite focused at Pallas, 4th.
  • Jupiter-Sun-Pluto and Uranus-Mars-Vx(GA) form an ordinating novile dynamic (two triangles, shown in blue) engaging all four quadrants, houses 1, 2-3, 5, 8, 11, and 12.
  • Boomerang YOD with Panacea [Universal remedy] at apex, Sun and AC wings, focused at Galactic Center, with Podalirius (10th) [diagnostician] sextile Panacea and trine GC.
  • Kite formation with Vishnu and Persephone at apex (7th), Vesta (9th) and Ceres R (5th) at wings, focused at Pluto (1st).

New York Times Op-Ed columnist David Brooks wondered whether journal-keeping contributes to self-absorption and narcissism. How do you succeed in being introspective without being self-absorbed?  Scores of readers provided thoughtful response, many describing their understanding and experience of the practice and process of keeping a journal.

Shenjiva purports to be nothing other than a journal of self-reference. With respect to the prospect of self-absorption and narcissism, no doubt it could be read as such. But as described elsewhere onsite, this process of journaling is about working through internally apprehended phenomena, communing with multiple voices, studying and assessing, pursuing a track best undertaken in solitude.

The "healing" is sensible in terms of the gestalt, including principals or agencies of transpersonal nature, going to inclusivity and cooperative, harmonious expression in unicity, in respect of immanent divinity.  As Barbara Pijan writes of Jupiter in Aquarius:

[T]he native is a conceptual thinker who easily understands that there are many interconnected relationships between components of a large orderly system. Guru in Kumbha does not provide specific logic (the logic-giver is Budha) however Guru Kumbha grants a compassion for all peoples based in the philosophical understanding of interconnectedness.

Kumbha lays out a latticework pattern of linked hubs that can be infused with Guru's optimistic generous inclusive humanistic energy [...] the means and methods must be explicitly non-political. Guru-Kumbha supports expansion of economic participation for previously ineligible classes, by means of legally linking the previous "ex-lig" out-of-the-law groups into the expanding network.

I have not cultivated an interpersonal social network. My interests, rather, are intrapersonal. Most time is spent in comparative solitude, engaged in meditation, studies, arts, and various physical activities. An internal network  is my primary experience, from which is derived an appreciation of interconnectedness among principals in gestalt. That appreciation is carried forward to inform interpersonal contact, about which hidden information is also received.

Jupiter (8th) and Pluto (1st) are of special importance here, describing frequent experiences of death and rebirth in the transformation of self-identity, in the cultivation of ego-Self relation.

Not shown in the chart is another kite formation with Asclepius-Hephaistos-VARUNA-Minerva at apex, Uranus-Osiris and Jupiter at wings, and Pallas Athene at focus. Varuna is a powerful mystical healer and lord of maya, illusion; as Dennis Harness writes, "He is said to possess magical healing abilities and establishes, protects and maintains natural and moral law".  In this kite formation dynamic, the sudden challenge to the identity construct (Uranus = Tower; Osiris = death and dismemberment, fragmentation), the apperception and reformulation (Jupiter + Anubis-Hekate), framed and monitored by Varuna and the Aries complement, focused on analysis at Pallas Athene (the Minerva theme doubled), enables work at the foundations of psyche, with focus on inclusivity and equanimity.

VISHNU-Persephone is shown at apex of the kite that focuses through Pluto, Vesta and Ceres R at the wings. Plutonic transformations in the 1st are central to the work of self-mastery (8th, Scorpio), and the moksha ordination is clearly indicated by Vishnu in this position. Liberation obtains "via medium of Sri Vishnu and His sudarshana chakra, as it is Vishnu alone, who takes on the task of giving moksha", writes Pawel Leszczak in The Ishta Devata (iṣṭa-devatā = one's chosen deity; tutelary deity). Moksha may be achieved through worship of other Deities, but Vishnu alone "carries the sudarshana chakra and uses it specifically for that purpose". Vishnu's existence does not depend on Māyā — Vishnu controls the Māyā — thus only He can give moksha.1 More on Māyā in a moment.

Notes on the personal Devatas...
The Ishta Devata is thought to be determinable astrologically, through the jivanmuktamsa, the 12th house from karakamsa, locus of the Atmakaraka in the Navamsha chart (9th harmonic). We've reviewed this in some depth in a previous study, Embracing the Shadow: Dynamics in an existential crisis.
Mars is Chara Atmakaraka, so, in the D-9 chart we can identify the Ishta Devata (12th from karakamsa: Rahu → Maa Durga), Palana Devata (6th from: Ketu → Ganesha), and Dharma Devata (9th from: Sun is Lord → Vishnu). The findings are interesting, but do not hold sway over personal experience. My personal deity is Sun — that is my primary experience of God — but the experience of immanent Deity is apprehensible in many ways, changing continuously in the course of development. Just as Sun is the natural Atmakaraka in everyone, yet the Chara Atmakaraka or personal soul significator may differ; just as Amun-Ra (also Amen, Amon + Ra)2 inheres in all neteru;3 even as there is one Supreme Being (Lord Narayana, Vishnu) from whom everything emanates;4 so too shifts the form of God apprehended in the ego-Self relation in the process of psychospiritual growth. I "heard" the name Amun-Ra, and that experience has informed my course for many years. There have been many identifications. One is always becoming. Now, in meditation, I experience Vishnu, and that moves me anew. This is not following established doctrine, but experiencing a path in relationship.

Note the (gold) kite formation in the radix, showing Vesta-Venus-Rahu at apex (9th, Pis), AMUN (11th, Tau) and VISHNU-Persephone (7th, Cap) at wings, and NeptuneR-Ketu at focus (3rd, Vir). Note also, though it is not illustrated, yet another kite formation with Pallas-ŚIVA R at focus, Asclepius and the Aries complement at apex, Osiris-Uranus-Aratus and Hekate-Anubis-Jupiter at wings. Kites can be formed quite easily, of course, with so many variables in the mix; but explorations such as this are psychoactive, creating reality as much as revealing it, and the kites here indicated go uniformly to matters relating to self-mastery and liberation.

Inwardly informed that I have not lived before and will not live again, I relate with multiple voices in a plural personality, an ego function in gestalt of changing principals in relation with an immanent divinity, working through matters of identity, continuous death rebirth and reformulation, issues of pride, greed, anger, attachment, jealousy, envy and ignorance. I conceive of liberation, mukta or moksha as transcendence of these matters, of those preoccupations, of that work — a moving beyond, to harmony, yes, but also, beyond life. I am of the Balsamic Moon, scant hours before the New. The Vajrasattva meditation on regret and purification resonates in this sense, and the Medicine Buddha mantra, all the more, though the Sutra of the Medicine Buddha expresses objectives far beyond the chthonic inner world of my work. Liberation in that highest sense must be far beyond my capacity to understand.

Consider the teaching of Tilopa, who developed the mahāmudrā method of meditation ca. 1000 CE, and provided The Six Words of Advice to his successor, Naropa.

Lord Vishnu appears in this world through different grahas and those grahas indicate the appropriate Avatara that should be worshipped as one's Ishta Devata. The list of those various incarnations and planets associated with them is given in the Brihat Parashara Hora Shastra, chapter 2, verses 5-7:

"From Surya the avatara of Rama,
from Chandra that of Krishna,
from Mangal that of Narasimha,
from Buddha that of Lord Buddha,
from Guru that of Vamana,
from Shukra that of Parashurama,
from Shani that of Kurma,
from Rahu that of Varaha and
from Ketu that of Meena occurred.
All other incarnations (than these) are also through the grahas (...)"

As far as the worship of other Devatas is concerned, the list of those Deities and their corresponding planets was given by Parashara Muni in his Brihat Parashara Hora Shastra in the chapter on Karakamsa. It was also presented by Jaimini Maharishi in his Upadesha Sutras (1.2.72Ė79):

Surya indicates Lord Shiva,
Chandra → Gouri,
Shukra → Lakshmi,
Mangal → Skanda,
Buddha and Shani → Lord Vishnu,
Guru → Samba Shiva,
Rahu → Tamasi or Durga
and Ketu → Lord Ganesha.

But. But. But.
Before we REST, let's review the concept of māyā.

In his wonderful book, Myths and Symbols in Indian Art and Civilization, Heinrich Zimmer presents a description I find most helpful (1946; 1972; 1992:24-6,46):

The noun māyā is related etymologically to "measure". It is formed from the root , which means "to measure or lay out (as, for instance, the ground plan of a building or the outlines of a figure); to produce, shape, or create; to display". Māyā is the measuring out, or creation, or display of forms; māyā is any illusion, trick, artifice, deceit, jugglery, sorcery, or work of witchcraft; an illusory image or apparition, phantasm, deception of the sight; māyā is also any diplomatic trick or political artifice designed to deceive. The māyā of the gods is their power to assume diverse shapes by displaying at will various aspects of their subtle existence. But the gods are themselves the productions of a greater māyā: the spontaneous self-transformation of an originally undifferentiated, all-generating divine Substance. And this greater māyā produces, not the gods alone, but the universe in which they operate. All the universes co-existing in space and succeeding each other in time, the planes of being and the creatures of those planes whether natural or supernatural, are manifestations from an inexhaustible, original and eternal well of being, and are made manifest by the play of māyā. In the period of non-manifestation, the interlude of the cosmic night, māyā ceases to operate and the display dissolves.

Māyā is Existence: both the world of which we are aware, and ourselves who are contained in the growing and dissolving environment, growing and dissolving in our turn. At the same time, Māyā is the supreme power that generates and animates the display; the dynamic aspect of the universal Substance. Thus it is at once effect (the cosmic flux), and cause (the creative power). In the latter regard it is known as Shakti, "Cosmic Energy". The noun śakti is from the root śak, signifying "to be able, to be possible". Śakti is "power, ability, capacity, faculty, strength, energy, prowess; regal power; the power of composition, poetic power, genius; the power or signification of a word or term; the power inherent in cause to produce its necessary effect; an iron spear, lance, pike, dart; a sword"; śakti is the female organ; śakti is the active power of a deity and is regarded, mythologically, as his goddess-consort and queen.

Māyā-Śakti is personified as the world-protecting, feminine, maternal side of the Ultimate Being, and as such, stands for the spontaneous, loving acceptance of life's tangible reality. Enduring the suffering, sacrifice, death, and bereavements that attend all experience of the transitory, she affirms, she is, she represents and enjoys, the delirium of the manifested forms. She is the creative joy of life: herself the beauty, the marvel, the enticement and seduction of the living world. She instills into us — and she is, surrender to the changing aspects of existence. [...]

Now the character of Māyā-Śakti-Devī (devī = goddess) is multifariously ambiguous. Having mothered the universe and the individual (macro- and microcosm) as correlative manifestations of the divine, Māyā then immediately muffles consciousness within the wrappings of her perishable production. The ego is enwrapped in a web, a queer cocoon. "All this around me" and "my own existence" — experience without and experience within — are the warp and the woof of the subtle fabric. Enthralled by ourselves and the effects of our environment, regarding the bafflements of Māyā as utterly real, we endure an endless ordeal of blandishment, desire and death; whereas, from a standpoint just beyond our ken (that represented in the perennial esoteric tradition and known to the illimited, supra-individual consciousness of ascetic, yogic experience) Māyā — the world, the life, the ego, to which we cling — is as fugitive and evanescent as cloud and mist. (24-26)

The secret of Māyā is [the] identity of opposites. Māyā is a simultaneous-and-successive manifestation of energies that are at variance with each other, processes contradicting and annihilating each other: creation and destruction, evolution and dissolution, the dream-idyll of the inward vision of the god and the desolate nought, the terror of the void, the dread infinite. Māyā is the whole cycle of the year, generating everything and taking it away. This "and", uniting incompatibles, expresses the fundamental character of the Highest Being who is the Lord and Wielder of Māyā, whose energy is Māyā. Opposites are fundamentally of the one essence, two aspects of the one Vishnu. (46)