Introspective Study: Assessing the significance of transiting Pluto square Neptune
26-31 January 2015
There are obvious differences between sidereal and tropical charts, and between sidereal charts derived from different ayanamsas. In considering the matter of Chara Karakas, for example, and Chara Atmakaraka (AK) in particular,
the 'soul significator', we arrive at different results depending on the system we choose, or the ayanamsa we use. Finding the Ishta Devata, the
'cherished deity' who guides the individual to liberation, can also prove confusing as an astrological exercise.1
Pursuit, identification and resonance assessment of these values can be quite useful, however, with respect to introspective work.
We've explored these concepts before, in several briefs and studies: see, eg, Embracing the Shadow. In the present study, however, I want to
consider the trans-Saturnians among the Chara Karakas, focusing specifically on Neptune and Pluto. I've set up a table at left, showing radical information derived
via Jhora software for two ayanamsas (Rohini-paksha and Pushya-paksha) plus the Sayana, my tropical chart. Results have been
organized by degree, in descending order, and they include Rahu as well. Uranus, Neptune and Pluto have been designated as one of the eight Chara Karakas where appropriate, and the other
designations have been left in place as derived by Jhora.
Note, first of all, that we have three different AKs here, namely: Mercury R, Moon, and Sun. We find yet another AK, Mars, when we apply the Lahiri ayanamsa, shown in the upper chart of the diagram below.
But Saturn here is AmK, and 6th from Saturn is an untenanted Pisces; Jupiter and Mars both figure prominently in this case, forming aspects to the house and each other (Rajayoga). Though I think Jupiter the stronger of the two (D-9 astakavarga 7v3), Palana could be Vishnu/Hanuman. 2 Pluto is also a key player in Pushya, as of course it is in the Sayana where, as PK, planet of 5th highest degree, significator children, intelligence, and creativity,3 it serves a prime mover in the drive for development and psychospiritual transformation. As the AmK in Pushya, however, it goes to career and counseling, to the work done with respect to the AK. We should also note that it's parallel Uranus and sextile Neptune R, so we have something of a triumvirate here. But what's its nature? A look at the nakshatra is helpful in this context. As already indicated, Pluto in Pushya is found at 23 Cn 49' 13.30", in the 3rd pada of Ashlesha. According to Dennis Harness, The mystical ninth nakshatra, Aslesha also resides entirely within the sign of Cancer. It consists of a circle of six stars in the constellation of Hydra, the female water snake. Ashlesha means "the entwiner". It is called "the clinging star" with a desire "to embrace" or "entangle" the object upon which it is focused. This lunar mansion is symbolized by a coiled snake and its deity is Ahi, the naga or serpent of wisdom. Its primary motivation is dharma. Ashlesha represents the kundalini or serpent fire that is located at the base of the spine. [...] Ashlesha is ruled by the planet Mercury and inhabits the sign of the Crab, ruled by the Moon. [...] deeply philosophical, thoughtful, penetrating [...] reclusive, austere, independent and self-reliant [...] shadow side [...] is mental instability, worry, fear, and a melancholy mind. [...] brings divine restlessness, but also transcendental aspirations [...] pain is inevitable, suffering is optional [...]4 (2009:35-7) In Sayana (trop geo), the Part of Fortune and Asc are also found in Ashlesha. So now, with regard to current and forthcoming issues arising from radical engagement by TNeptune and TPluto, and the potentially difficult square between TPluto and RNeptune, the two-chart illustration above is useful inasmuch as it shows the many areas of the radix affected. What's interesting about this comparison is the fact that different houses are engaged in the two astrological systems. Just as we saw with the Chara Karakas and Devatas, the result can prove somewhat dissonant and confusing. But the overall theme appears to involve a shifting of forms, a Cancer and lunar theme, engaged by both TNeptune (esoteric ruler of Can, quintile Moon, focus of the YOD with Isis-Transpluto in Can, Ketu in Virgo, Sid Geo), and by TPluto (trine Moon and stellium, inconjunct Pluto square Moon and stellium). Complicated, perhaps, but the issue would seem to involve "the Mother". I do not agree with Judy Hall's karmic/reincarnational assessment of Pluto-Moon, though my experience of maternal violence, the "life-threatening" and "devouring" or simply annihilating, holds significance in that sense; it is not difficult to appreciate subsequent "emotional issues such as rage and resentment, abandonment, rejection, and guilt which are carried over into both childhood and adult relationships"5 (1990:253). Hall writes that "Chiron in the sixth may bring over from the past a need to be healed for its own healing power to emerge" (ibid:168); again, while I might interpret the process as a developmental theme in absence of the reincarnational or karmic emphasis, I agree, essentially, that the drive to achieve healing, particularly when the effort succeeds, certainly informs and empowers the healer indeed, it seems many healers become so because they themselves were and continue to be in need. I do think we are born into the families we need to be, but that may simply be a story of advantage to me, facilitating my efforts to work through and break free. Just as might be reincarnation and karmicality, a potentially useful story, of foremost psychotherapeutic and psychohygienic importance.* But how does all of this relate, more immediately, to the Mother? These transits occur at a time when there rises in me the recognition of "Sarva-buddha-dakini" Vajrayogini, the Dakini Who is the Essence of all Buddhas, in description of a central theme, everything turned to enlightenment, severing attachment to material plane desires, freeing the dancer to leap to the edge, trampling the illusory beneath her feet.
* Frankl, Viktor E. The doctor and the soul: From psychotherapy to logotherapy. New York: Vintage Books; 3rd Edition, 1986:33. It is self-evident that belief in a super-meaning whether as a metaphysical concept or in the religious sense of Providence is of the foremost psychotherapeutic and psychohygienic importance. As a genuine faith springing from inner strength, such a belief adds immeasurably to human vitality. To such a faith there is, ultimately, nothing that is meaningless. Nothing appears "in vain"; "no act remains unaccounted for" (Wildgans). The world appears to manifest something akin to a law of the conservation of spiritual energy. No great idea can vanish, even if it never reaches public circulation, even if it has been "taken to the grave." In the light of such a law, the drama and tragedy of a man's inner life never have unfolded in vain, even when played out in secret, unrecorded, uncelebrated by any novelist. The "novel" which each individual has lived remains an incomparably greater composition than any other that has ever been written down. Every one of us knows somehow that the content of his life is somewhere preserved and saved. Thus time, the transitoriness of the years, cannot affect its meaning and value. Having been is also a kind of being perhaps the surest kind. And all effective action in life may, in this view, appear as a salvaging of possibilities by actualizing them. Though past, these possibilities are now safely ensconced in the past for all eternity, and time can no longer change. Cited in, and see: Archetypal synchronistic resonance: A new theory of paranormal experience.
Mishlove, Jeffrey; Engen, Brendan C. Journal of Humanistic Psychology. 01/2007; 47(2):223-242.
Mishlove, Jeffrey; Engen, Brendan C. Journal of Humanistic Psychology. 01/2007; 47(2):223-242.
Conclusions regarding the Chara Karakas and DevatasIn the three charts of this study we've identified three different Chara AKs Sun, Mercury, and Moon. Whether we work with the sidereal or tropical radix, these three form a stellium in which Mercury is Oriental and Moon is balsamic, Amavasya, about 9 hours before the New Moon. Sun is the Atmakaraka for everyone in our solar system, though the Chara AK may be different. My experience of divinity and immanence is solar. That experience has come to be appreciated in terms of AMUN RA, words that came to me unknown, and which focused my studies of plurality and personality for much of my life. One as Many, Many as One. There is a trinity in this, a tantric reality, androgyne, male and female. And now there grows a new appreciation of Wuji, Taiji, Yin and Yang. There seems to be a purging that familiar part of the process catharsis in the breakdown of self-concepts built-up in gestalt as we work toward holism and harmony. Perhaps those initiatives have changed, at late this stage. As we've written recently, there is an Opening... My summary point, then, with respect to the karakas and devatas is that the solution is not singular.
And about TPluto square Neptune R in the coming days?House analysis of the two planets is useful, as is pattern analysis of the apects formed by transit, relative to the chart dynamics But the question remains: sidereal or tropical? which will bring the best results? In most cases both charts are applied, insights synthesized. But in this instance we benefit from the fact that TPluto is also approaching conjunction with Nephthys, "Lady of the [Temple] Enclosure", in the 6th sidereal and the 7th tropical. On which of the two loci should we focus? Let's review the meaning and significance of Nephthys, twin sister of Isis and brother of Osiris, daughter of Nut and Geb. [...] Nepthys quite often is featured as a rather ferocious and dangerous divinity, capable of incinerating the enemies of the Pharaoh with her fiery breath [...] a blatantly protective goddess who symbolized the transitional death experience, just as Isis represented the transitional birth experience [...] a great, ubiquitous, and yet enigmatic presence [...] childless [although there are allusions that she was mother of Anubis] [...] possesses attributes of an ominous nature that make of her personality something occasionally unique, in comparison to Isis [...] Nephthys was not necessarily viewed as the polar opposite of Isis, but rather as a different reflection of the same reality: eternal life in transition. Thus, Nephthys was also seen in the Pyramid Texts as a supportive cosmic force occupying the night-bark on the journey of Ra, the majestic sun god, particularly when he entered Duat at the transitional time of dusk, or twilight. Isis was Ra's companion at the coming of dawn. The union between the Two Sisters cannot be overemphasized. At the same time, their distinct polarities cannot be dismissed. [...] She is identified closely with her alter-ego, Seshat, particularly as the entity who "establishes order for all the gods." This idea of Nephthys as the goddess who "organizes," or "makes whole" the entire divine pantheon is an ancient epithet stemming from the Pyramid Texts themselves. This epithet reinforces and elaborates upon the particularly unique (and enig-
matic) role of Nephthys as a decidedly "Useful" cosmic force, one who apparently, acts for the organizational benefit of all deities. [...] Nepthys. sensagent Corporation. 2012. Thus we might see her in Capricorn, 7thH tropical, implying that we're looking at "others", a transition, a transformation involving 4thH foundations, a shift in my more solitary focus. I'm not sure a case can be made for withdrawal from the mother of birth to the mother who begets, but there's something here, from Henadology: Independent of her sister, Nephthys seems to exercise the function of recording or administering destiny, invoked as she who "makes firm the commands of the Gods," (Kom Ombo, 413) or as "reckoner of lifespan, mistress of years, mistress of destiny and providence, atenet [feminine form of the name of the solar disk, the aten] who ordains that which comes to be," (Dendara II, 149). She is sometimes said to offer Ma'et (truth, order, justice) to Atum, a role resembling that of the pharaoh, such that it has been suggested that Nephthys is the guardian of the divine succession as Isis is of the royal succession (Kom Ombo, 414). [...] Another form of complementarity between Isis and Nephthys is to cast the former as mother and Nephthys as wetnurse; hence in PT utterance 553, the deceased is "a spirit whom Nephthys suckled with her left breast," and in 555 he affirms "My mother is Isis, my nurse is Nephthys." Something else is implied when both Goddesses are identified as the mother: "Isis conceives me, Nephthys begets me," (utterance 511). In the latter case, it is perhaps a matter of a special role for Nephthys in the resurrection, the second birth, as it were. In utterance 364, Nephthys, identified with Seshat, "Lady of Builders," has collected the limbs of Osiris/the deceased, while in 365, the deceased is "a spirit whom Nut bore, whom Nephthys suckled, and they put you together." The reference to Nut here is meant to evoke, not only the sky, but also the coffin. That Nephthys plays a leading role in the resurrection is clear from PT utterances 628-630, in which Nephthys addresses the deceased king in the first person, promising to restore his heart awareness to him. That Nephthys specializes in reconstituting the body is apparent in CT spell 778, which states that "Horus has protected you [the deceased]; he has caused Nephthys to put you together ... she will mould you in her name of Seshat, Mistress of potters, for such is this great lady, a possessor of life in the Night-bark, who raises up Horus." Nephthys is perhaps identified in this role with Seshat, the patron Goddess of scribes, because the latter presides over the construction of sacred buildings, which are themselves living bodies of a sort. Powerful protector of the dead, leading through the darkness, eternal life in transition, organizing, making whole... Nephthys is focus of the YOD formed from AMUN and Pluto, and is part of a grand trine including the stellium and Saturn/Mars/Juno. But many forms present, as we have seen is characteristic of Moon, and of Neptune, the higher octave, as it were. Each appearance, in the form presenting, is hypnopompic, experienced in the course of exchange with divinity. The process is developmental. We might work with any imago, in this sense, as apposite. In a vast crowd, transpersonality... Or, maybe not...