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

Studies Index...

Yes—No:  Responses less defined, developing a state of mind.
Working through conflicting views, identifying options and apprehending truths in current existential issues.

25 March - 10 April 2015

Current transits, exact or nearly so on 25 March.

This journal is filled with workings-through on matters of existential issue chiefly concerning identity and ethos as developmental problems ensue in the course of experience with multiple principals or agencies with whom I relate as an evolving egoic function, both of and responsible to the group, focused on egality and inclusiveness, understanding and acceptance, cooperative expression, harmony and transcendence, in my experience of the immanent divinity ordinating this gestalt.

There are myriad conceptual schemata from which to draw parallel with such a psychological structure; that hardly needs elaboration, but, to reference a few, we might go to ancient Egyptian concepts of the neter/u, Greek and Roman ideas of daimon or genius (see eg Rollo May, Stephen A Diamond), animism (see eg, the Kalabari world-view described by Robin Horton), polytheism (including the idea that one deity, eg AMUN, inheres in all deities), Julian Jayne's concept of bicameralism, concepts of multiplicity (eg, as described by Ralph B. Allison, the Essence/Inner Self Helper who knows and supports all alters), subpersonality (eg, John Rowan), transpersonal dimensions and transpersonality (eg, Stanislav Grof).

The current study does not involve assessment at that level but rather, goes to identifying a number of conflicting views in schemata used for workings-through. As it turns out, many of these issues are apprehensible with respect to astrological constructs, so we can use the radix and related charts to address the conflicts of perspective. We need to clean house, as it were, because when too many of these conflicts accrue, when there present too many exceptions to the rule, the rule must be changed; and if that alone won't do, we need to shift the paradigm too.


Sometimes something will be said, a suggestion made, an opinion given, a question framed, and my unwitting response will be 'Yes', quickly followed by 'No', then a sentence or two, a paragraph perhaps, in an attempt to express or talk out my view. I acknowledge or affirm, then negate or override too, saying, in effect, "true, but, seriously, here's the real scoop" (about which a priori, I may or may not have a clue).

It is common to hear comment or advisement in activities throughout the day when we're working through an issue, when the process is simple and true. But when I am confused by conflicting cognitive constructs and views of uncertain provenance, unrecognized, unreasoned, applied by habit, or when I am in that space where old and ineffective structures have been decathected yet new constructions in development have not been engaged, though I may be aware of them in some unknown way — in such circumstances I may 'hear' repeated those same words, YES—NO ... a response which might be construed as equivocal or ambivalent, but which I know is not, and which does not direct that I do and/or not-do, but which rather makes clear that here, on this precipice, at the end of directive thought, I should act in accord with impelling force.

Act as one, in the absence of internal discussion, with no gap, no suki, between thought and action
— Cf. "avoiding 'suki' by means of the 'mind abiding nowhere'".1

The Right Mind is the mind that does not remain in one place. It is the mind that stretches throughout the entire body and self.

The Confused Mind is the mind that, thinking something over, congeals in one place.

When the Right Mind congeals and settles in one place, it becomes what is called the Confused Mind. When the Right Mind is lost, it is lacking in function here and there. For this reason, it is important not to lose it.

In not remaining in one place, the Right Mind is like water. The Confused Mind is like ice, and ice is unable to wash hands or head. When ice is melted, it becomes water and flows everywhere, and it can wash the hands, the feet, or anything else.

The legendary Zen master to the swordsman, Takuan Sōhō is credited with saying:

The mind must always be in the state of 'flowing,' for when it stops anywhere that means the flow is interrupted and it is this interruption that is injurious to the well-being of the mind. In the case of the swordsman, it means death. When the swordsman stands against his opponent, he is not to think of the opponent, nor of himself, nor of his enemy's sword movements. He just stands there with his sword which, forgetful of all technique, is ready only to follow the dictates of the subconscious. The man has effaced himself as the wielder of the sword. When he strikes, it is not the man but the sword in the hand of the man's subconscious that strikes.

Solar stellium: Sun conjunct Mercury R (s2º54') and Moon (a4º25') → combust.

    I've never really given much consideration to the concept of Combust, planets in the same sign1 as and within 8º30' of the Sun, so, hidden from sight; this position is thought to represent a serious debility, weakening the influence of the planet. Within 17º (sometimes 12º) is construed as "under the Sun's beams", so weakening, not so debilitating. A planet within 17' (sometimes 16') of the Sun is considered Cazimi, "in the heart" of the Sun, and is thought to be dramatically strengthened.

    Mercury combust is thought to impede communication; the psychodynamics might include relationship with a powerful authority figure who interferes with attempts to communicate and express opinions, leading to incorporation and self-interference or confidence issues, anxiety and frustration, heightened sensitivity and defensiveness.2

    On the other hand, Sun conjuct Mercury R is an inferior conjunction, meaning that Mercury R is between Sun and Earth, so it is visible, and does not "burn". Communication is not impeded in this case, but enhanced, with capacity to detach from personal involvement and view issues in more objective terms.3,4 The same applies to Venus when retrograde and combust.

    Mercury R is scout in this radix, and Promethean-Retrograde.

    NOTE: The concept of Mercury types was first introduced by Marc Edmund Jones, then refined and reformulated by Dane Rudhyar. From Michael R. Meyer, The Four Faces of Mercury, CyberWorld Khaldea:

    [T]he Mercury cycle [...] provides the foundation for the four-fold classification of Mercury types: Promethean-Retrograde, Promethean-Direct, Epimethean-Retrograde and Epimethean-Direct. They are Mercury's four "faces," each representing a particular mental temperament. [...] If Mercury is clockwise from the Sun, it is Promethean [...] if Mercury is counterclockwise from the Sun, your Mercury type is Epimethean.

    The Four Faces of Mercury - Introduction | 1. Promethean-Retrogade | 2. Promethean-Direct
    3. Epimethean-Direct | 4. Epimethean-Retrograde | The Progressed Mercury Cycle

    And what about the Moon? A soli-lunar conjunction suggests subjectivity, decisiveness and focus, insularity and self-reliance, a unity of will and feelings.5,6 The birth occurs on the New Moon (Balsamic; in my case, 9 hours before, so Amavasya [Ra] [Chitra]). Astrolada presents an explanation I find resonant here, including description of the Moon's fluid capacity to assume any shape, the mirror-like nature of the self-image, and lunar Yin to the solar Yang.

    The focus of the lights and Mercury R is not on worldly achievement; though the stellium presents in the 10th or 11th, depending on the zodiac and system of house dividion we apply, it is the square with Pluto that helps us appreciate the self-transformational initiative at play.

Chara Karakas — AK, AmK, BK, MK, PiK, PK, GK, DK

    In Vedic astrology and the Jaimini system Chara Karakas are significators identified in correspondence with the 7 traditional planets (sometimes 8, including Rahu, but not Ketu or the Lagna), from highest to lowest longitudinal degree. I prefer 8: Atma (AK, Soul), Amatya (AmK, Intellect/Mind), Bhratri (BK, Siblings), Matri (MK, Mother), Pitru (PiK, Father), Putra (PK, Children), Gnati (GK, Collateral relatives), and Dara (DK, Spouse). The problem with this system is that it provides different results depending on the ayanamsa used to create the Rasi and subsequent divisional charts. As shown below, and covered in depth in this study, results can be significantly inconsistent; the meaning of Mars as AK is quite different from that of Moon or Mercury. As Dr. Satya Prakash Choudhary writes:

    The Atmakaraka indicates the soul and heart of the native. When he is beneficially disposed, he liberates (or gives benefic results) the native and if he has malefic disposition or association, he subjects the native to bondage (or gives malefic results). We may be able to ascertain the individual's constitution, nature, outlook, general health and fortune from the Atmakaraka.

    As Parasara says in the 'kaarakaadhyaaya' in BPHS , the Atmakaraka is the most important planet and has a prime say on the individual. Just as the king is the most famous among the men of his country and is the head of all affairs and is entitled to arrest and release all men, the Atmakaraka too is vested with the power to give auspicious or inauspicious results.

    In considering this sampling of options, focusing on the first 5 variables in particular (AK, AmK, BK, MK and PiK) because I find these most relevant, a case can be made for the choice of each ayanamsa; but it seems to me that most of these, especially the Atmakaraka, ought to be immediately evident or relatively obvious — we shouldn't need to build a case ... unless the concept of such significator itself is problematic in structure or application.


    The hand with a wheel on the palm symbolizes the Jain Vow of Ahimsa. The word in the middle is "Ahimsa". The wheel represents the dharmacakra which stands for the resolve to halt the cycle of reincarnation through relentless pursuit of truth and non-violence. Credit: Wikipedia.

    To the extent that the Chara Karakas prove useful in my studies, it is evident that the solar stellium is probably the best model for the first 3 variables: AK, AmK, and BK; these would correspond with Sun, Mercury R, and Moon, respectively.

    Mars is trine each element in the stellium, and is a powerful driving force in the radix. The rules of designation and application aside, that would certainly seem to qualify Mars as a significator in some sense of the characterologic. Classic martian descriptors are apt in some respects, including experience of violence and death, both physical and psychological, in the build-up and cathartic breakdown of identity structures, but the aggressive qualities are applied in pursuit of answers, in self-transformation, not in competition against others. I hold the concept of ahimsa in high regard — not to halt the cycle of reincarnation, which I construe rather differently, but — from experience of deep empathy; yet matters of death and dying engage me intensely, as does transcendency.

    It is said that Mars Atmakaraka is "common among individuals who practice intense meditative practices".7

    Approaches to working with the Atmakaraka are complicated, as in its application to determine spiritual tendencies in a chart, and again, given the house counts, choices of ayanamsa, chart type and system of house division are critical.

    The atma karaka (planet in the highest degree in the chart) will fall in a certain sign in the Navamsa (harmonic ninth) chart. This sign in the Navamsa in which the Atma Karaka falls is extremely important. According to one school of thought, this sign assumes a special status called the Karakamsa. K. N. Rao has made a special study of this topic and feels that this sign should be moved to the natal chart, and there it becomes the Karakamsa. The Navamsa position of the atmakaraka then becomes an entity called a Swamsa chart.

    This is not so insignificant a matter as it seems at first. The BPHS and Jaimini Sutram indicate that certain planets in certain positions from the Karakamsa will produce specific spiritual effects and affiliations, and the placement of planets from the Swamsa and the Karakamsa will often differ dramatically, so certain spiritual combinations which show in the Navamsa chart will not appear in the natal chart, and vice versa. For the analysis of spiritual potential in the chart, a choice must be made. We do need to make a choice, if only to determine a starting place. [...]

    Remember — in this system, to determine a pada, count from the house being evaluated to the house in which the ruler of that house sits, then count from that house the same number of houses as the ruler of the house.

    So, for example, if we're working with the 4th ("of the heart") in Swamsa, we find Ketu in Scorpio, ruled by Mars, which is 9 from the 4th, so, in 12th house Cancer; then, counting 9 from the 12th, we arrive at Pisces, the 8th house: self-transformation. Pisces 8th is ruled by Jupiter, located in the 1stH, with Sun and Pluto, 6 from the 8th, so, self-transformation for cause, for healing; the 1st is ruled by Sun.

    A simple comparison of approaches is helpful, in this case, using the Sayana- and Lahiri-based Karakamsa and Swama charts, shown in the diagrams at above left. Let's consider the differences among four Chara Karakas and the respective planets in these two approaches.

    So, in Sayana (Tropical), for example, AK Sun is found with Jupiter and Pluto, 5thH Leo in Navamsa; 5th becomes Lagna for the Karakamsa chart, in which all planets are found exactly as in the Rasi. The Karakamsa chart is thought to have physical application and apply in more material terms, in outer world experience.

    Matters of soul and psychospiritual experience, on the other hand, are evaluated in terms of the Swamsa chart: AK Sun is found in the Navamsa chart, and that house becomes Lagna for the Swamsa, in which planets presents exactly as in Navamsa.

    SUN or MARS — As 'soul (atma) significator' and king of the chart, the Atmakaraka (AK) is also indicator of the 1st house; in addition, 12th from AK identifies the ishta devata, the personal or tutelary deity. It seems fairly obvious that Sayana Swamsa shows the better fit, with Sun, Jupiter and Pluto in the 1st, ruled by Sun, and clear 12thH indications for ishta devata, probably Moon7 → Shiva/Parvati. Before we get too far ahead, however, let me note that my use of the Atmakaraka is highly nuanced, idiosyncratic, to the effect that I cannot separate the notion of 'soul' from the experience of immanent divinity. Perhaps that simply goes to the fact that Sun conjuncts Moon in a closely packed stellium including Mercury R in the middle; whatever the case may be, I experience the divinity as in and of me, not as egoic in quality, but as Self, guru and nurturer. Or I might say, more properly, that I am in and of the divinity; I have no separate existence. And there are others present too, in a collective or plutral identity in and for which I am attuned. So, to the extent any of these 'charakarakas' has application, it must fit the experiential frameset. Immanent divinity is a solar experience, thus defined. While it is said that everyone's natural AK is Sun — an idea with which I agree to the extent it means divinity inheres in everyone and everything — I read my purpose as focused on 'knowing' that reality, 'to know God'. So I apperceive AK as SUN. Mars has no direction for me in the absence of Sun.

    Before moving on to Amatyakaraka, it is useful to review the general significance of Sun and Moon. As David Frawley puts it in Astrology of the Seers (2000:61ff.),

    [...] Sun represents the Self, which is our independent, directly perceiving consciousness. The Moon shows the mind, which is our dependent, reflective, usually conditioned consciousness. As the Sun represents who we are in ourselves, the Moon shows how we relate to others, our social consciousness. As the Sun represents character or individuality, the Moon indicates our personality. [...]In its higher nature as pure, receptive awareness the mind is one with the Self, the Moon and the Sun are one in function, and the consciousness of the human being is integrated. [...] While the Sun projects the seed, the Moon gives birth. While the Sun stands alone and overcomes any planet with which it is associated, the Moon brings together and accepts into herself any planetary energy with which she is conjoined. [...] The Moon governs water — water as a psychological symbol, water in our own body, or water in the world. She sustains our fluidity of body and mind. She allows us to flow. [...] she is [the] creative flow of life [...]

    Takuan Sōhō speaks of 'Right Mind', the mind that abides nowhere, likening it to water. It does not remain in one place. When it congeals, remaining in one place, it becomes the 'Confused Mind'. Alas, so have I become in this transition.

    MARS or MERCURY — Amatyakaraka (AmK) signifies the mind, the 'minister', 'advisor' or 'major domo' who guides the king, "who guides the destiny of the person towards attainment of the desires of the atma".8 We also find the palana devata, the deity and protector who sustains the soul in the outer world, in the 6th from AmK. In Sayana Swamsa we find MARS in the 12th, and 6th from the 12th brings us to 5thH Sagittarius, ruled by Jupiter in the 1st; in Lahiri Swamsa we have MERCURY in the 1st, and 6th from is 6thH Taurus, ruled by Venus in the 1st. I read MARS as AmK, but I'm using alternate criteria to determine this. Bearing in mind that AmK is indicator of career, note the radical positions of Mars and Mercury R; the latter is embedded in, whilst the former trines the stellium; MARS is the creative drive.

    MERCURY or MOON — Before my reservations get in the way, let's proceed to the Bhratrikaraka (BK), which signifies siblings, father, Guru, and indicates the 3rd house.9 This is MERCURY, to my read. Again, located in the 12thH Sayana Swamsa, but in the 1st Lahiri Swamsa. Same as Moon. Sarajit Poddar writes that BK is "also known as the Gurukaraka, as next to the Amatya it is [the only] Guru (preceptor) who can guide the atma towards its desired goal and God".

    The guru and their influence on our life and its purpose can be seen from the Bhratrikarka in the Rasi and the Navamsa chart. In the Navamsa chart, they show the promise, how the guru would influence the life of the native, while in the rasi chart, it would show how the promise is fulfilled.

    But the nature of the influence in this case is Mercurial, of words and writing, and of the psychopompic. So, in Sayana Karakamsa, MERCURY tenants the 10th, and 9th from there is 6thH Capricorn, ruled by Saturn, having to do with organizing, structuring, framing. In Swamsa, we find MERCURY in the 12th, 9th from which is the 8thH Pisces, ruled by Jupiter, with Sun and Pluto in the Swamsa 1st, and our lead planet in the radix.

    MOON or SATURN — Last, consider Matrikaraka (MK), indicator of the 4th house, significator of the mother, nurturance and, by extension, property, vehicles, education, land and agriculture, cultural roots, etc.10 MOON seems apposite here, rather than Saturn.

    I favor the Sayana over the Lahiri results. In Sayana Swamsa, Jupiter, Pluto and Sun (AK) tenant the 1st, and the significators we're considering here, AmK, BK and MK (as well as Venus, GK, 6thH indicator), are all found in the 12th. We even see a better fit in Karakamsa, where Sun, Moon and Mercury present in 10th from Pluto, with Rahu and Venus in the 12th from the 10th, in 9thH Aries, going to self-transformation in the effort to achieve harmony). But when trans-Saturnians are included in the mix, Lahiri gains ground because Pluto (higher octave of Mars) plays a major role in a transformational sequence: In Lahiri Swamsa, AK Mars presents with Moon, Mercury, Venus and Uranus in Sagittarius, and 12th-from is untenanted Scorpio, ruled by Mars/Pluto, with Pluto/Jupiter/Sun in the 2nd, etc. It's not difficult to read Mars as AK, in that case; the concept is reinforced.

    In the absence of an incontrovertible to end the debate, preponderance of resonance allows use but not adoption of the schema. Tentatively, then, we find AK SUN, AmK MARS, BK MERCURY, and MK MOON.


    We've spoken about the importance of sign and house placements, and about their determinants, including zodiacal choice, ayanamsa, and different systems of house division. In working through specific issues in various briefs and studies, we've adopted different combinations to delineate the astrological charts facilitating resolution of the problem in that instance, at that time. In the sense that we comfortably embrace the viability of different chart constructions, notwithstanding the fact that they present different but nonetheless viable predicates from which to obtain and interpret results, we also appreciate and tolerate the reality of different and contradictory 'truths'. But there are several apparently conflicting views which lead to repeated questions, themes that frequently present in these existential problems, and several of these concern houses and signs.

    • Stellium: Sun-Mercury R-Moon (11/10); Tau vs Tau/Ari

      The first two charts at right show the simple Sayana and Lahiri sidereal.

      In Sayana (A) we find the core stellium in the Saturn decan of Taurus. Applying the Nakshatras directly (a sidereal application instead would give us Krittika), we find Moon and Mercury R in Rohini Nakshatra, where ruling planet is Moon, deities are Brahma and Prajapati, and the primary motivation is moksha, spiritual liberation;11 Lilith and Hephaistos are also found here. Sun is in the Mrigashira Nakshatra, ruled by Mars, and the primary motivation is also moksha — "an excellent asterism for research of religious or philosophical truths. The ruling planet, Mars, reflects the energy of the spiritual warrior. The primary deity is Soma, the Moon God, who imparts the divine nectar of ever-new bliss".12 Animal symbol of Rohini is a male snake, and of Mrigashira, a female snake.13

      "You dance like two snakes..."

      In Lahiri sidereal (B) we find the core stellium in Krittika Nakshatra. Krittika is ruled by Sun, Moon is exalted here, and the primary motivation is Kama (desire). "The other symbol for this asterism is a razor, reflecting the cutting activity of this nakshatra, which can heal or destroy."14 This has application, certainly, as does the Sayana. Both approaches contribute to our working perspective, which isn't determined by either, but which is happily affirmed and afforded descriptors by both.

      The Sun|Mercury R|Moon conjunction is most telling, as a trinity, but it's the chart dynamics involving this trinity that are most important.

      We've already noted that Mars trines the stellium and accounts for the creative drive of the system, reinforced by Saturn and Juno, engaged in terms of the Ascendant and Part of Fortune. This full dynamic, including other variables by extension, serves as the engine of the Chart. Pluto squares to the stellium make the dynamic about self-transformation and renewal; many additional dynamics make use of this primary, including the core kite formation: Pluto - Venus - Chiron R - Neptune R.

      So, again, I can work with both of these zodiacs, at different times, to different purposes. Rulership varies, but doen't describe or limit Sun so much as frame the tone of chart interpretation: Mars, Venus.

    • MC/Rahu/Venus (10/9) vs IC/Ketu/Neptune R (4/3); Ari/Pis vs Lib/Vir

      In this case the conflicting perspective goes to house locus more than sign — Rahu/Ketu in 9/3 or 10/4?

      It seems to me that 9/3 is a better fit — I have trouble even relating to 10/4, which we encounter in Sayana with most systems of house division except Equal House and Vehlow (which creates other problems). The same applies with Lahiri sidereal, of course, but in this case we can also use Whole Signs to find 9/3 (and see Pushya-paksha, below). Given the preponderance of findings for 10/4, I must consider the possibility I'm simply obtuse or stubbornly ignoring the 'truth'. But as will become evident in the items which follow, the preponderance of findings favoring a specific house placement frequently conflicts with what resonates, and the test of resonance, as well as proof in practice, wins the day.

      Of the may ways we might gain perspective on apposite house in this case, it's useful to consider the Nakshatras, by direct application to the tropical, and by sidereal correlation.

      So then, my focus tends to be quite fixed in pursuit of my goal. Which is
      what? and better described by which Nakshatra correlations?
      Ashwini/Chitra (Ari/Lib) or Uttara Bhadrapada/Hasta (Pis/Vir)?

      By direct application to the tropical,
      both Ashwini and Chitra are sensible,
      certainly, but the sideral application
      works for both the tropical and sidereal charts, so it seems Uttara Bhadrapada and Hasta are the better fit.

      At this writing, as PMoon approaches conjunction with Ketum and IC in the 3rd, a Libra locus (Sayana) might make sense, given my more frequent social exposure these days, but Virgo (Hasta) is the better descriptor:

      The deity of this asterism is Savitar, the Sun God who imparts creative and transforming energy. Its power is the ability to manifest what we are seeking [...] promotes the practice of meditation [...] primary motivation is moksha and [...] temperament is Deva-like. A flexible, chameleon-like quality to change and take on new shapes [...] (Harness D. 1999:51)

      Uttara Bhadrapada deity is Ahirbudhnya, the serpent symbolizing fertility, kundalini energy, and need for seclusion... (Harness D. 1999:104)

    • Jupiter (9/8) vs Saturn (3/2); Pis|Vir vs Aqu/Leo

      While I've described the Mars-stellium-AC/PoF dynamic as the 'engine' of the chart, it must be noted that the Jupiter-Saturn opposition is an equally important transformational axis best assessed as EH 8/2, worked out through 10 and 12:

      1. Jupiter (8) is binovile and Saturn (2) is tridecile Sun (10), and
      2. Jupiter (8) is trine and Saturn (2) is quintile Uranus (12).

      Using EH Trop and WS Sid we arrive at 8/2, but the signs are Pis/Vir vs. Aqu/Leo, and here we have a problem, because both options seem to apply. To be frank, I favor Pis/Vir, just as, in general, I prefer the tropical to the sidereal zodiac. There is much to recommend Aquarius rather than Pisces as locus for Jupiter, but Saturn seems a more comfortable fit in Virgo rather than Leo. That arrangement is precisely what we see in the chart D, the Heliocentric Tropical [and see the earlier study on Heliocentric planetary nodes and nodal interfaces (6-9 September 2013)].

      Some regard the Helio chart as descriptive of the inner or spiritual life, as the "Heart Essence Chart, and also the Dharma Chart, as it is a map of your deeper self".15 It should be noted that Jupiter and Saturn are not opposed in the Helio Trop, but Jupiter and Pluto are. The importance of Saturn is emphasized in quintile aspect with Mercury and Uranus, which are biquintile. And Jupiter opposing Pluto holds obvious relevance, necessitating a continuous refinement of psychophilosophical concepts. And Jupiter is otherwise inspirational, quintile Mercury, trine Neptune, sextile Nepthys and the Galactic Center, and inconjunct Osiris, who is Cancer focus of a YOD including Nephthys and the GC. Osiris is also focus of a kite formation with Venus at apex, essentially smack between Capricorn and Aquarius.

      Notice also that Isis and Pluto are very closely conjunct, as are Nephthys and the Galactic Center. There are also a grand square and a T-square:

      1. Venus, Hephaistos, Osiris, Mars; and
      2. Vesta, Uranus, Juno
    • Ura (12/1); Gem/Can.    Pars Fortuna (12/1); Gem/Can

      We've observed that Uranus is one of the work-throughs for the Jupiter-Saturn opposition, and that it resides in the 12th (although we've recently reconsidered the option of Uranus in the 1st). At issue here is the matter of Sign, Cancer or Gemini. Helio Trop shows Cancer, and Sayana shows Cancer as well, but ruled by Mercury, Lord of the 12th EH. Given the Jupiter and Saturn connections with Mercury and Uranus, across these systems, I think we can go with Cancer.

      The Part of Fortune is 4º25'28 from the AC, so we certainly might read that as a 1stH influence, but its locus remains 12th — the focus is on bringing hidden material to the surface...

    • Complement — 5/6; Sco/Sag or Sag/Cap
      Antares, Vertex, Great Attractor, Chariklo R, Ras Algethi, Ceres R, Chiron R, Hygiea R, Siwa R, Aditi R, Galactic Center

      I think we need to read both 5th and 6th here, and Sco/Sag. Refer again to the Helio Trop.

    • Chiron R (5 or 6); Sco vs Sag

      Hygiea R and Chiron R are closely conjunct: 26'
      Depending on the system of house division and placement of the Ascendant, the Sidereal chart may locate Chiron R in the 5th or 6th, in Scorpio or Sagittarius. Tropical geocentric delivers similar results (eg, with Campanus, Vehlow, and Porphyry, vs EH, Placidus, and Alcabitius, etc.). Whether 5th or 6th, Sco or Sag, one can make sense of the result; the better fit is 5th Sag, but I can work with 6th Sag too, regarding needful transformation and healing. I appreciate the description provided by Ma Gyan regarding Chiron in Sagittarius, however, with respect to "integrating the Higher Self, or soul essence, into your consciousness", though I would phrase it rather as "to know God" or as "the experience of immanent divinity"; the more Scorpionic "owning of power" seems rather off the mark, in this sense.
    • Pluto binary (1/2); Can vs Leo

      EH. Pluto tenants Leo, the 1stH, ruled by Moon, which Pluto squares in Taurus, the 10thH, ruled by Mars, which tenants Virgo, the 2ndH, ruled by Sun. There is no final dispositor here, but the Almuten Figuris is Venus, same as in Helio Trop and Sid Geo. Pluto is trine Venus.