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

Studies Index...

Cruithne Framework:  Identity Orientation and Transitions Study.
Delineating a new organizational and interpretive structure.

Transits are also shown for 21 May, but it's the period rather than the day we're after here. Note that

  • tAsclepius and tPluto conjoin Nephthys in Cap-7;
  • tMars, tMercury and tPtah travel Gem-12, soon joined by tSun;
  • tRahu conjoins Ketu in Lib-4, tKetu conjoins Rahu in Ari-10; and
  • Hygiea, Venus and Moon conjoin PoF group in Can-1.

Following the plutinos brief and assessment of radix dynamics bearing on transitions proximal the 65th solar return, we discover additional asteroids which, by theme and locus, enable us to delineate a new organi-
zational and interpretive framework that also addresses the anxiety and uncertain-
ties of the period.

Several aspect patterns are illustrated at right, including

  • Two YOD kites, one focused at Galactic Center in Sag-6 and the other, at Ketu in Lib-4;
  • A Kite with apical Ptah in Tau-11, wings Uranus/Osiris Can-1 and Jupiter Pis-9, focused on Pallas in Sco-5;
  • Jupiter Pis-9 and Sun Tau-11 binovile, both septseminovile focal Air singleton Neptune R in Lib-4;
  • Grand Square involving Houses 12, 3, 6, 9 — Orcus, Mars, Chiron R/Hygiea et al., and Cruithne;
  • Saturn 'mediance' dynamic, supporting the stellium, conjunct Juno/Mars in Vir-3, and square the Chiron R complement in Sag-6;
  • Grand Sextile, with Cruithne in Pis-9 and all points in Yin signs — Hs 9, 11, 1, 3, 5, 7.

Bodies selected in addition to the usual group and plutinos (Orcus, Huya, Ixion):
Cruithne, Imhotep, Elatus.

Also showing Earth, 25Sco10'.
Asclepius and Ptah added;
Hephaistos (5Tau47') withdrawn.

Key theme and related concepts

The key theme of this brief involves inference of an alteration in self-concept and restructuring of cognitive frame for use at egoic center, applying the experience of multiplicity in gestalt to experience of the larger social collectivity.

The above chart is an interactive tool with which selected cognitive structures and dynamics are mapped, new concepts applied, inferences drawn and resonances tested. Given our objective in correlating egoic experience of gestlat plurality with the social collective, we begin with the concept of 'mediance', Augustin Berque's neologistic translation of Japanese philosopher Tetsurô Watsuji's term fűdosei, "to define the intimate union between nature and culture and between the environment and human life (Watsuji, 1935)" [...] the life bond of being inside the environment and the climate, and the experience of it." As Berque writes,

Watsuji introduces the ontological concept of fűdosei 風土性, which he defines, in the first line of the book, as « the structural moment of human existence » (ningen sonzai no kôzô keiki 人存在の構造契機). I have translated this concept in French with médiance, a neologism derived from the Latin medietas, which means 'half'. Watsuji's idea is indeed that, in the human, ningen 人 間, two aspects, or halves, are dynamically combined into a 'moment' (like two forces in mechanics), one which is individual, the hito 人, and one which is collective, the aida 間 or more concretely aidagara 間 柄, i.e. the linkage intertwined between people and, through this linkage, between people and things, historically constituting a milieu (fűdo 風土). Ningen 人間 being properly the linkage of these two halves, human existence is necessarily medial (fűdoteki 風土的); hence the ontological concept of mediance (fűdosei 風土性). [...]

Mesology in the light of Yamanouchi Tokuryű's Logos and lemma. Augustin Berque. Mésologiques: Boucles étranges de l'ontogenčse / A. Berque (english). University of Tokyo Center for Philosophy Lectures. Komaba Campus, 6 November 2012. [PDF] And See: Identification of the self in relation to the environment. Augustin Berque. Ch.5, in Japanese Sense of Self. Nancy R. Rosenberger, Ed. Publications of the Society for Psychological Anthropology. Cambridge University Press (1994:176pp.)

Also considered here is the concept of kejime, which refers to the ability to distinguish appropriate response by context,1 to shift successfully between two modes of conduct,2,3 as, eg, between the modes of social/public/outer (omote) and emotional/private/inner (ura) — this ability in fact describes an organization of self.

A focus which is not polarized but moves between poles, such as omote/ura and uchi/soto, must be organized on the basis of constant transformations. Thus, for example, the dynamics of an interactional self are focused on differentiation; those of a synergistic self on consolidation and centralization. The defining factor here is movement, since the same 'other' can be defined by different movements for synergic and presentational aspects of self. The crucial question for defining self here is to look away from 'fixing' a unified typology of self to the process of 'fixing' a series of points along a sliding scale for a self which is defined by shifting. If movement between different modes is central to the organization of self, then the question of how movement is initiated and defined at a given 'point' along the sliding scale is the central organizing factor for the double continuum which defines both self and society. [...]

— Jane Bachnik. Kejime: defining a shifting self in multiple organizational modes. Ch.8, p.155, in Nancy R. Rosenberger (ed.), Japanese Sense of Self. Publications of the Society for Psychological Anthropology. Cambridge University Press (1994:176pp.)

We'll apply these terms, and the word 'jibun' (self), for instance, which literally means 'self-part', part of a larger whole — jibun jishin = you did it yourself : lit. ji-bun 'self-part', ji-shin 'self-body',4 in partial apprehension of our theme, but not quite the way they're used in Japanese culture.

Another psychiatrist, Kimura, gave an analysis of Japanese culture and identity in terms of personal relationships. His focus was on jibun, commonly translated as 'self' but intended to be understood in opposition to the Western notion of self. Kimura's (1972) notion of jibun (luiterally 'self part') was, in contrast to 'self', not fixed or having continuity but dynamic and very much dependent on other people. Jibun exists not within an individualbut between individuals. It is "a part of a larger whole that consists of groups and relationships (Rosenberger, 1992).

Toshie Takahashi. Audience Studies: A Japanese Perspective. Routledge (2009:196, Appendix A)
Kimura B. (1972) Hito to Hito tono Aida [Between Individuals]. Tokyo: Koubun-Dou.
Rosenberger NR. (1992) 'Introduction'. In NR Rosenberger (ed.), The Japanese Sense of Self. Cambridge University Press.

Concepts of Identity

Organization in a plural personality

I am writing now, but who, after all, am 'I'?  My best answer is that in gestalt, in the collective I experience as self (jibun), I am an egoic function arising from an ordinating Self and multiple transpersonal principals exhibiting personal aspect and agency, allied with respect to developmental theme, expressing themselves, acting and transforming through me, representing the whole and embodying its ethos, its character, its fundamental and evolving values.

I experience primary relationship with an invisible, transcendent and immanent deity (Self); and I experience the presentments of multiple principals, most often individually but sometimes more than one at a time and sometimes the entire group, recognized as of a commonality, and as both in me and beyond me (not 'separate from' but beyond what I can 'see' and thus perceive as my responsibility), so, as part-me (self) and 'other-'.

I am not independent, for I am of a plurality, a multiplicity, though I may act as singularity, as when there is no gap (suki 5,6) between thought and action. I am not separate, but I may have a sense of separateness or isolation depending on my state of awareness, activity, and perspective (think of the coriolis effect, of that which appears to be).

We're looking at a cognitive construct here, an architectural schema that's difficult to describe without the use of terms predicated of conscious commitments and subjective ontological assumptions.7 I have a strong sense of ethos and act in a position of responsibility for the whole, particularly with respect to life, liberty, well-being of all principals and the harmony of the group. The ego-as-head-of-committee analogy described by Jean Shinoda Bolen holds some appeal in this respect, though the egoic function is much more of a developmental instrument as I understand it, not something to be transcended per se, but continuously refined in expression of the evolving consciousness.

Said in another way, summarizing the organization of the system, we might say that the gestalt is a microcosm in which 'I' am a 'moment', a dynamic combining of 'halves', both individual and collective, personal and transpersonal, the expression of an ethos. While I experience this by 'seeing', 'hearing', and 'speaking', another means effecting and experiencing the blending occurs in the solitary practice of Tantra, when, as both male and female, in yabyum, the false duality of the object, the strictures of perspective and architecture, are moved beyond.

As AMUN inheres in all neteru, for example, or as Lalita Tripurasundari, the Red Goddess, the ultimate primordial Shakti, inheres in all Nityas, so does Self inhere in the principals ... and they, in Self. In 'mediance', representation and furtherance of that relation, 'I' function.

We might also adduce the idea that "All gods [neteru] are three: Amun, Re and Ptah, whom none equals. He who hides his name as Amun, he appears to the face as Re, his body is Ptah",8 correlating AMUN with Self, RA as the principals, and PTAH as 'I', but that brings us to the structuring, the architectural activity characteristic of the 'I' in this case. We'll address that in connection with the Least Aspected Planet (LAP) and the 'mediance' dynamic in the chart.

But that seems too complicated, and the reality is something more felt than put into words. It's a movement, notwithstanding the fact I've always sought to apprehend it in terms of archetypal (exemplar) or role identifications. Maybe that's the best way to appreciate the nature of this transition. The process is internally synergistic, with constructs tested interactionally, breaking down, deconstructed, and building up again. Sun binovile Pluto...

The Least Aspected (Transcendental) Planet — Identifying the larger archetypal pattern at the core


The Astrocartographic method for ascertaining MAP and LAP involves analysis of selected major and minor aspects with narrowed orbs.

  • For each planet, all major planetary aspects are added together to form the first figure in a three-digit number.
  • For each planet, all minor planetary aspects are added together to form the second figure in a three-digit number.
  • For each planet, all aspects to the Midheaven and Ascendant are added together to form the third figure in a three-digit number.
MOON = 431
PLUTO = 410
MARS = 400
SUN = 312
VENUS = 230
CHIRON = 211
N. NODE = 141
URANUS = 131
SATURN = 011

Using Allan Edwall's AstroWin v3.67, which calculates with a minimum of minor aspects and no asteroids or points but includes Chiron and N. Node, we obtain the results shown at right.

Results obviously vary with the inclusion of other objects, points, and aspects. My own findings are nonetheless similar, with Moon and Pluto high, and Jupiter or Saturn as LAP. We've considered Saturn and Jupiter together in the main text, but the following description for Transcendental Mars, which ranks closer to MAP, is also of interest:

Besides symbolizing male potency, the arrow-shaped glyph of Mars signifies the expansion of identity through the expression of desire. When desires are suppressed, the self remains stuck in a nascent, unvitalized phase of development. The need to express interpersonal desire will then be usurped by another planetary principle: for example, through the assumption of an impersonal social role (Saturn), Saturn may demand an unhealthy sacrifice of personal desire in favor of fulfilling the desires of the social collective. With Pluto's usurpation of Mars, an urge to explore a transpersonal dimension of the Self will arise, especially in the form of developing a fascination with archetypal energies of transformation or with the notion of the Divine Self, which in religious systems promise a complete "regeneration of the identity" (Pluto). [...] — Rob Couteau.

Then again, in Jaimini astrology and with some ayanamsas (eg, Traditional Lahiri, Krishna-
moorthy, Fagan), Mars is our Atmakaraka, the 'soul significator', a finding "common among individuals who practice intense meditative practices" 9

In the AstroMap...
Birthplace (Fargo/Moorhead), from which I moved in 1968, is under Rahu/MC. I've resided in Ottawa since 1970, under Pluto/Asc. Saturn and Jupiter are also shown, with Victoria BC under the latter. I've often thought of that locus as the goto for material success, but I remain in Ottawa, pursuing my studies and related arts in relative poverty.

AstroMap, North America, 16 May 1950.

In the list of aspect patterns presented at outset, we referred to the Saturn mediance dynamic, where Saturn trines the stellium in Tau-11 and squares the Chiron complement in Sag-6. The trines to Tau-11 are supportive, anxiety-relieving — Saturn is "A strong hand supplanting political hysteria".5 Squares from Pluto Leo-2 challenge the stellium with cathartic breakdowns in self-concept formulations and role identifications, anxiety-provoking in general. The squares affect the Sun by extension, but Sun is also binovile Pluto (the challenges are consistent with the objectives of Atmakaraka) and tridecile (108ş) Saturn.

Transcendental Saturn — In its most sophisticated form, Saturn is the magician who incarnates beauty (Venus), inspiration (Jupiter), intuition (Uranus), vision (Neptune) etc., into the three-dimensional construct that we collectively refer to as reality.
— Rob Couteau. (2005, 2012) The Role of the Least Aspected Planet in Astrocartography. Planetary Symbolism in Astrocartography and Transcendental Astrology.

Couteau believes that the Least Aspected Planet (LAP) "symbolically reflect[s] the nature of the soul in a unique yet archetypal manner [and] is the central focal point of the birth chart".

The LAP as a Metaphor of the Soul — While the horoscope will tell us much about the idiosyncratic path and character of a person, the [...] LAP portrays the larger archetypal pattern [...] at the core of the chart. [...] LAP is further described by discussing what it is not. For instance, the LAP does not alter the core nature of the other planetary energies. A least aspected Jupiter does not make a most aspected Saturn "no longer Saturnian." Yet, Saturn will assume a special role in that it now serves the LAP. Therefore, the LAP does not infuse its energy into the core points represented by the other planets. Instead, it attracts them to its unique task. Otherwise, how could someone manage to live without a Saturnian principal at work, which creates order, discipline, and structure, and which helps us not only to adjust to reality but also to transcend it? Indeed, how could Primary Jupiter's raison d'ętre be realized without that most helpful ability of Saturn to "make things tangible and real?" Only Saturn can assist in accomplishing this.

Saturn and Jupiter are in opposition, Vir-3 to Pis-9; both participate in powerful dynamics: Saturn in the mediance, and Jupiter in the septseminovile with Sun and Neptune R, the AIR singleton, as well as the kite formation with apical PTAH Tau-11 focused at Pallas Sco-5 (where we find the Part of Identity). But Jupiter and Saturn obviously work together here, comprising an 'engine' in the chart. Both form positive relation with Uranus, which is square Rahu/Ketu, which in turn are linked with Jupiter and PTAH in a YOD kite. We override the nodal axis in working though a fundamental issue between Jupiter as 'societal soul' and Saturn as 'societal self', to use Couteau's designations. We work to transform egoic function through expanded communication and cooperation among principals, developing and analyzing the effectiveness of identity constructs in gestalt, the harmonization of which (Sag-6) involves the evolution and practice of "values, moral insights, spiritual doctrines, and cultural knowledge of the ever-expanding social-collective soul". Arts are part of this process.

In Turkish astrologer Öner Döşer's recent book entitled Astrological Prediction: A handbook of techniques I've read of many approaches new to me, including the idea of profection, which involves profecting or 'advancing' some position or point to the next sign every year. The Sun or Asc are commonly used, but other points can also be profected. Döşer cites Valens, who advises profecting the Asc for "vital, physical and mental activities"; Sun, "for dignity, reputation, the father and other authority figures"; Moon, "for illnesses, injuries, and physical damage to the body"; and MC, for occupation and other activities which help earn a living" (55). He presents a Table of ages and houses for profected Ascendant, which shows House of emphasis for age. In my case, at age 65, we're looking at Sag-6 — again the focus on the Chiron complement.

In conjunction with Juno and Mars in Vir-3, Saturn squares the entire Sag-6 complement (here we're including many more factors than shown in the chart above): *Antares, Vertex, *Great Attractor, Chariklo R, *Ras Algethi, Ceres R, *Atria, Chiron R, Hygiea R, Siwa R, *Ras Alhague, Aditi R, *Aculeus, *Galactic Center, *Acumen. We don't work with all of these in practice; some are way out of bounds (eg, Atria), but all of them resonate to some degree, and all connect with Ceres R and Chiron R, both of special importance in the radix. Sag-6 is the focal zone in the social group of houses (5-8), drawing aspects from the personal (1-4) and universal (9-12); it's also descriptive of our focus on health and well-being.

Saturn, Juno and Mars are all engaged in these trines and squares, so we recognize that we're dealing with power in relationships and creative drive vested in finding answers, resolving physical, yes, but chiefly psychoemotional turmoil (Vir-3 is ruled by Mercury in Tau-11). Lead planet Jupiter in Pis-9 is binovile Chariklo R and *Ras Algethi, quintile *Atria, Chiron R, Hygiea R, Siwa R, *Ras Alhague, and Aditi R.

There's something of the immitator or mimic at this locus of Chiron R (Sabian: Sag 21), and, in an iconoclastic sense, that goes to the concept of kejime, or, more specifically, to the idea of a mobile self, running contrary to the stabilizing self-conceptualizing initiatives of Saturn in Vir-3. This underlies the square, impelling the analysis of mental state, seeking fundamental structures, knowing the nature of self. The 'becoming' engaged at Chiron R, at least within gestalt, is predicated of the attempt to express the creative energies of all principals in the group, for individual and collective benefit relative to the shared developmental initiative under Self. There is certainly the tendency for ego-inflation in these matters, and I am very familiar with the phenomenon. But a compelling objective, part of the gestalt ethos, is clear 'seeing', 'hearing' and 'speaking' — finding problems in those areas, analyzing the roots and dynamics, and resolving them.

Cruithne, Elatus, Imhotep & the Cruithne Formation.


Near-Earth asteroid 3753 Cruithne — Earth's curious companion (pronounced KROOee-nyuh or CREW-een-ya) has a normal elliptical orbit around the Sun, with an orbital period of 363.99 d, a 1:1 orbital resonance with Earth (365.256 d). Cruithne's speed varies with its proximity to the Sun, so the orbit never seems to close, from the perspective of Earth; instead, the orbit appears shaped like a horseshoe or kidney bean as Earth and the asteroid 'follow' each other, alternating the lead.10

Asteroid 3753 — Cruithne's orbit takes it inwards towards the orbit of Mercury, and outside the orbit of Mars. Cruinthe's fast motion when it is close to Mercury's orbit is compensated by its slow motion when it lies beyond the orbit of Mars. The Earth helps maintain the orbit of Cruithne by "shepherding" it. At a slow point, the Earth's gravity gives it a pull and speeds it up. At a fast point, the Earth's gravity slows it down. [...] — Skywise Unlimited

3753 Cruithne — Discovered 1986 Oct. 10 by J. D. Waldron at Siding Spring. Named for the most common term used by the Irish for the Picts — one of the ancient peoples of Scotland. 'Cruithne' was the eponymous ancestor of the Picts, and it was his seven sons who gave their names to the seven divisions of the Pictish Kingdom. — NASA JPL

There's plenty there to work with in terms of heritage and culture here, even the number 7. We can frame our interpretations in different ways, with varying objectives. Award-winning fantasy author P.C. Cast writes that

[...] the word most used to describe the culture and people of northwestern Europe, Celtic or Celt, is a modern word that only came into popular usage in the last century. The word comes from a Latin description of a small Spanish tribe that Roman scribes and historians used to create myths about a fictional race they called the Celts. These myths were so successful that, in today's world, it's now generally believed that the Celts were every bit as real as the Romans, when in truth a 'Celtic race' only existed in fiction. [...] The Clansfolk of Scotland and Ireland today prefer to be called by their ancient name of Cruithne. Cruithne is a Gaelic word used by Gaels themselves that specifically refers to the indigenous peoples of Scotland, Ireland, and Northwest Wales. This Gaelic word, by definition, incorporates the music, history, myths, legends, gods, and goddesses of the Gaelic peoples [...] — P.C. Cast

I find interesting the interpretation that Cruithne "represent[s] the activation of special gifts for powerful women shamans, and the celebration of sacred sexuality".11

Clans and Families of Ireland and Scotland, VI. The Cruithne — The Cruithne were the first Celtic racio-tribal group to come to the British Isles, appearing between about 800 and 500 B.C., and coming from the European continent. They were a matrilineal people, tracing royal lineage and inheritance through the female line, and in pagan times had worshiped the mother-goddess of fertility. [...] — Electric Scotland

"Cruithne is associated with connecting with one's roots", writes Lynn Koiner, bringing "an internal transformation through seeking one's roots and our rootedness to this planet".

We frame these stories and presumed facts differently.

Cruithne is sensible to me as an indicator of the shamanic and universal, implying the need to remain constant with my pagan roots, and to pursue my own course with due awareness, despite its possibly interpreted aberrance. I place Cruithne at the head of the grand sextile for that reason.


Zane B. Stein concludes that this centaur is connected with Chiron because in one version of the wounding, Herakles' hydra-poisoned arrow passes through Elatus' arm before striking Chiron. It kills Elatus, who is mortal, but Chiron survives because he is immortal, son of the Titan Kronos. Stein adduces several other important considerations in support of that conclusion, but he also reports on an odd interpretation of Elatus' character and a putative correlation with Jung's concept of puer aeternus, associated with Jupiter-Uranus — from Amable's blog, without historical reference.

31824 Elatus — Discovered 1999 Oct. 29 by the Catalina Sky Survey. The name of the centaur Elatus is associated with woodlands and means "fir man", perhaps because he used to pull up whole fir trees and use them as weapons. During a battle with Hercules, Elatus was killed by a poisoned arrow that passed through his arm and continued to wound Chiron in the knee. — NASA, JPL

While the asteroid Elatus was named after the Centaur, in the story above and elsewhere in the literature with which I'm familiar (there isn't much of it), I find nothing to indicate, as Amable writes, that Elatus "has an incredible ability to [e]scape from the most difficult situations", nor any persuasive reason to associate him with the Puer Aeternus or Absent Father archetypes. Indeed, the flimsy connections and 'archetypal' declarations sometimes made of these characters strike me a problematic more often than not.

That said, I admit the relevance of both patterns in my introspective work; which is not to say that I think them self-descriptive, but that I've had to consider them in light of my 'outsider' approach and lifestyle. So, why include Elatus in this study?

there are many instances of the name Elatus in other historical contexts. In this myth we've noted that the name Elatus means 'fir man', and that he did not flee from his enemies — he fought them with trees he'd pulled from the ground. The Latin translation might be proud, or arrogant, puffed up, but it equally might be construed as "uplifted, exalted", as the root of elate. Not a lot of substance to frame in 'archetypal' terms. Certainly not sufficient to connect with puer aeternus, I think.

But in this case, in the radix, Elatus presents in Aqu-8, conjunct Persephone, sextile Vertex in Sag-6. Elatus Aqu-8 is the focus of a YOD, with Sirius Can-1 and Saturn Vir-3 legs, so the theme is transformational, and there are squares to much of Sco-5, apart from the quintile with Imhotep, so we have an architectural focus, but, more of Imhotep in a bit.

Elatus and Persephone are proximal the Pluto resolution point, at 15º50 Aqu-8.
The transformational issue goes to broader social contribution, beyond extant rules.
Invention. For the benefit of the whole.
« Elatus » uplifting, exalting.


Imhotep the Wise Deified. — Few individuals in Egypt rose to the status of a god. Yet Imhotep, a brilliant statesmen from the Third Dynasty, was one of them. This wise man designed the first pyramid for his king, Djoser, in the mid-twenty-seventh century BC. Venerated during the New Kingdom as the "patron saint" of scribes, deified in the seventh century BC, and considered the protector of scholars and doctors, he was often portrayed as a scribe. This statue depicts a seated priest with a papyrus unrolled on his knees.

Imhotep: a famous, though unknown figure
There is no known portrait of Imhotep from his lifetime; we know nothing about his family and his tomb has never been found. Yet the Cairo Museum has a fragment of a statue of King Djoser from the Third Dynasty. The base carries an inscription that cites the name of his advisor, Imhotep, and gives a list of his titles: "Chancellor to the king of Lower Egypt, a subordinate to the king of Upper Egypt, administrator of the great domain, administrator of the Pat, great visionary (high priest of Heliopolis), master craftsman of sculptors and masons." The actual person and his links with stone architecture were therefore not invented merely for the purposes of the cult established one thousand years after his death.
— Department of Egyptian Antiquities: Religious and funerary beliefs, Louvre.

Not sure I'd read this as an archetype so much as an exemplar, and even then, emphasizing more the themes indicated by his titles. So, not an identification here, but a pattern, a marker of the possible with respect to multiple foci. Imhotep is 27º 6'11" R Sco-5, conjunct Earth, Zubeneshamali, and the Part of Identity. As such, Imhotep is focal point of a kite formation with the Sun and stellium Tau-11 at apex, wings of Cruithne Pis-9 and the ASC group Can-1 — all of which is part of what I've called the Cruithne formation, the grand sextile.

Cruithne Formation

The grand sextile presents in Houses Can-1, Vir-3, Sco-5, Cap-7, Pis-9, and Tau-11 — receptive Yin. The Cruithne Pis-9 / Mars Vir-3 axis is also part of a grand square, as is the Orcus Gem-12 and ChironR-complement Sag-6, the latter Signs and Houses intercepted in the Koch chart (see previous study). Gem-9 is apex and Sag-6 focus of a YOD kite, the wings of which, the stellium in Tau-11 and Asc-complement in Can-1. The stellium is focused at Imhotep in Sco-5, creative expression, ruled by Pluto in Leo-2, binovile Sun in Tau-11, biseptile Imhotep...

We could continue with such connections, but the point might here be made that the grand sextile describes an über-dynamic and places Yang activity in perspective.

With respect to directions indicated, however, we might focus on the septseminovile of Jupiter Pis-9, Sun Tau-11 and Neptune R Lib-4.  This is actually a kite, with apices shared at Venus/Vesta, sextile the Pluto resolution point in Aqu-8, conjunct Elatus/Persephone, sextile the ChironR-complement in Sag-6.