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

Studies Index...

Analysis of direction, priorities and activity at the Inverse Nodal Return, age 65y
Using Whole Signs to lay out the problem, and Equal Houses (30 degrees) with AC in middle of first house (Vedic, Vehlow)
to resolve placement dissonance for Rahu/Ketu, planets, and points:  A resonance-based multifactorial synthesis

16-27 June 2015

16-25 June 2015

The elaborate worksheet at right serves several purposes. It is a study of novile aspects, 40°, 80° and a host of 160° quadronoviles that serve as a matrical support, rather like a net in the radix, which, in the upper Trop Geo Whole Signs illustration, shows a large number of principals and points to better appreciate the nature of this rather confusing transition to "old age", both with respect to finance and activity. True, we can create a great many aspect patterns by selecting specific factors and increasing the number of points. Perhaps we create what we want to see, or make of issue what needn't be. The same criticism might be made of 'psychological astrology' in general, especially with respect to the uncritical acceptance of recently-named astronomical bodies as 'archetypes' of presumed psychoactive significance by placement in the horoscope.

But the selected principals and positions do not thus mean one possesses specific attributes, traits or characteristics consistent therewith, and their selection does not indicate that 'archetypal' patterns are present, already have or will be constellated as such. On the contrary, it means we've chosen to explore certain variables as ideas of reference. Our approach, in this sense, is interactive. We're using a schema to generate a cognitive map for introspective purposes, analysis and experiment, to gain insight, expand knowledge and understanding in the process of working through an issue in development.

This can prove very productive in studies of identity informed by inner authority, and, with or without a sense of that relationship, undertaken in basic fidelity with the 'rules of the language' of astrology, so we're not simply manufacturing connections and declaring structure where none exists. Even under these conditions, of course, there's no guarantee the exercise will succeed the way we hope. We're looking for answers, after all, and this may not be the time or the way to find them. The entire exercise can prove frustrating, and the search for resonance unrewarding, even problematic. But the process itself facilitates deeper introspective engagement, raises questions, generates reactions, and occasions insight almost always germane and often critical in resolution of the problem.

So, in considering the uppermost chart, we see two kite formations that help identify direction regarding new activity, that bring together various factors currently at play by planet, house and sign. Although transits are indicated and we might have chosen other kites with respect to them, these two kites below are inferred to bear directly on the problem at hand.

apex Ptah-11 Tau wings UR/Osiris-1 Can & JU-9 Pis focus Pallas-5 Sco

apex PoF/Huya/Ishtar/AC-1 Can wings SU/MEr/MO-11 Tau & MA-3 Vir focus Nephthys/Orpheus/DC-7 Cap

Of special note in this chart is the inverse nodal return. Here we see transiting Rahu-10 and Ketu-4 conjunct their opposing natal positions. I do not identify, however, with Rahu-10 or Ketu-4. They simply don't 'fit'. While I've no problem with the signs in this case (Ari/Lib), the apposite houses (bhavas) for me are 9 and 3, respectively. But with most ayanamsas and systems of house division, those placements are not achieved — the notable exception is Pushya-paksha (though it results in different Chara Karakas than the more resonant found in Sayana, shown below) and Vehlow (equal houses, AC and cusps in the center — an option also found in Vedic astrology). The latter system of house division delivered breakthrough results in this exercise, resolving essentially all of the placement problems that have plagued me for years. One tolerates contradictions of placement and uses whatever works in the study at hand. Even so, one wants schemata to work perfectly : contradictions feel dissonant. But in our illustration, in the chart lower right, using Vehlow for radix, transits and progressions, we suddenly see a cognitive symmetry, a poetry I can appreciate.

Note that Rahu-9 presents in Aries, and Ketu-3 in Libra, as with other ayanamsas and systems, and that while they remain conjunct with Venus-10 and Neptune R-4 respectively, they're in different houses. Saturn and Mars present in the 3rd (where they very much need to be, in cognitive syntony), and Jupiter stays in Pisces but presents in the 8th. While we might think of the stellium as comprised of everything in Tau, by extension, the core consisting of SU/MEr/MO/Lilith is in the 11th, with Asclepius and Ptah in the 10th, joining Venus and Vesta. Though it's not shown here, the 5th is highly populated in Equal House, for example, but in Vehlow we see only Imhotep R, Zubeneshamali and the Arabic Part of Identity; perhaps we might add other points and principals, but these three make clear the creative focus, the 5th-House theme, consonant with which is the new locus and kite apex of Fortuna, Huya and Ishtar, conjunct AC in the 1st.

Kṣitigarbha Bodhisattva

Namo Kṣitigarbha Bodhisattva
Namo Di Zang Pu Sa
Namu Jizo Bosatsu
Namu Ji Jang Bosal

Note also the YOD kite through the nodes, with wings at Ptah-10 and Aesculapia-8. The focus is Ketu-3, conjunct TRahu and PMoon; TKetu-3 is similarly conjunct Rahu-9. I'm stating the obvious here, but, this time of inverse return is a gaining of perspective, likely akin to that which last occurred in late 1996, age 46.55y. My Journal for that date includes work on the transpersonal, new schemata and dream work dealing with dimensions, transcendence ... and aspirations it took several more years to fulfill.

Today we're considering 3rd-House issues, research, analysis, in some respect of commentary on or discovery for the 9th. I have been experiencing the irruption of intense memories for several weeks now, in every case a karmic review, things I cannot undo. It serves no purpose to lament these past events, and neither does expiation seem the focus; rather, release is the point, a letting go with change of perspective. There emerges a sense that we're all working together to learn, and that those with whom we interact are working with us to learn lessons of their own. That does not diminish the sense of right and wrong, but it eliminates punition, releases from 'Hell'.

I think often of Kṣitigarbha Bodhisattva (Sanskrit) :

Kṣitigarbha is one of the four principal bodhisattvas in East Asian Mahayana Buddhism. The others are Samantabhadra, Manjusri, and Avalokiteśvara. [...] His name may be translated as "Earth Treasury", "Earth Store", "Earth Matrix", or "Earth Womb" [and he] is known for his vow to take responsibility for the instruction of all beings in the six worlds between the death of Gautama Buddha and the rise of Maitreya, as well as his vow not to achieve Buddhahood until all hells are emptied. He is therefore often regarded as the bodhisattva of hell-beings, as well as the guardian of children and patron deity of deceased children and aborted fetuses in Japanese culture, where he is known as Jizō or Ojizō-sama. [...] Usually depicted as a monk with a halo around his shaved head, he carries a staff to force open the gates of hell and a wish-fulfilling jewel [Cintamani] to light up the darkness.

Mark Schumacher provides a wonderful page on Jizō Bosatsu (Japanese)
Kṣitigarbha Bodhisattva (Sanskrit)
Origin = India / China. Savior from Hell's Torments.
Savior in Six Realms of Desire & Karmic Rebirth (Reincarnation).
Patron of Children, Expectant Mothers, Firemen, Travelers, Pilgrims, Aborted / Miscarried Babies.
Also guardian of children in limbo. Affectionately known in Japan as O-Jizō-Sama お地蔵様 or Jizō-san.

And from the Manjushri Buddhist Community we read that :

Ksitigarbha literally means "Womb of the Earth" or "the one who encompasses the earth" According to the "Ten Wheel of Earth Womb Sutra", the name represents this Bodhisattva's personality which include[s] patience, stillness, hardness and vastness (like earth), deepness and profundity (like womb). The implication is that our mind creates all Dharma and accommodates all matters just like the earth womb. It is the foundation on which everything grows [...]

Ksitigarbha is the only Bodhisattva portrayed as a monk. He has a monk's pilgrim's staff with six rings, which signifies that Ksitigarbha stands by all beings in the six paths of existence. [...] As the master of the six paths (Hell, Ghost, Animal, Man, Asura and Deva) he is described as savior for all beings from suffering. [...] [T]his expresses an extremely profound and esoteric aspect of the Bodhisattva's compassionate activity [...] working from the highest to the lowest. He is thus the supreme embodiment of spiritual optimism, the most profound development of Mahayana universalism.


Rahu and Ketu are often described in negative terms, as down-dragging influences, but they are developmental stimuli. In Trop Geo, applying the Jaimini construct of the Chara Karakas (8), we find Rahu as Amatyakaraka, indicating the "mind", whose "role is that of a Minister who guides the king. It is the Amatyakaraka who guides the destiny of the person towards attainment of the desires of the atma.1 In reviewing this material, working through the concepts, I came upon the following from Barbara Pijan regarding Ketu in Bhava-3 :

Joins and leaves numerous configurations of the collaborative group. Scatters siblings; often no sibling. In place of fleshly siblings, psychic brothers appear - cohere - then dissolve - then another cohort appears.

How very familiar in gestalt experience, in plural personality...

In the aspected Vehlow chart above, we again see two kite formations. One, with apex in the 1st and focus in the 7th, has already been described. The question here goes to the matter of connection with the collective, whether through pursuit of interpersonal relationships or relationships apprehended on a different level, more transpersonal in nature, progressing in the context of our experience in gestalt. The 7th is 5th from the 3rd, just as the 11th, the other wing of the kite, is 5th from the 7th, all of which tells us something about the creative focus on partnerships, others, spouse, and derived values, networks.

I'm an introvert, not much of a socializer. Those partnerships most comfortable to me are internally apprehended, of a 'psychic' nature. I am 'married' internally. What might all of this focus in the 7th suggest in such conditions and circumstance? There are a few indicators to work with here. The complement we've identified is comprised of Nephthys, Orpheus and the DC, as well as the Arabic Part of Illumination (PoI), opposite the Part of Fortune (PoF). Note shown in the chart, Isis (shown in the top chart at 29Can24) is conjunct AC but not opposed to her sister Nephthys, who is conjunct Orpheus and DC. Isis and Nephthys may in some respects be viewed as complements, but they work together to common cause and afford different perspectives on the life process. Nephthys is a protector of the Dead, and of women in childbirth; she's also mother of Anubis. She is the 'Lady of the [Temple] Enclosure', which, given the locus in Capricorn and West, I might take to mean she holds place in the process of death and transition, maintaining the developmental chain. Isis, on the other hand, is the ideal mother, the patron of nature and magic, closely associated with Cancer and is often considered a Moon goddess. Much more might be said here, but let's simply note that passions pursued in the Cancer group are distilled at Illumination in the Capricorn group, where we find the result of the effort.

I have a sense of this, but not really a handle on it. Hypnopompic imagery a few nights ago in the course of this brief, featured first a monk, then an artist. I saw the former quite clearly, but only sensed the concentrated energy, the rapidity of vibration in the latter, whose precise form could not be determined — human, yes, but staying in place yet moving too fast to see. I might say that the monk presented in close proximity, inches from and directly in front of me, readily seen in the light, maybe slightly to the Northwest. The artist was in the dark of the Northeast, an indeterminate distance from me. (Directions are important markers for me in the dreamscape, which had been reduced to a yellowish-gray nothingness in this case, so my sense of place was partially based on dawning wakefulness ... and on what I'm 'seeing' as I write this.

Orpheus? An archetype no-so-relevant to me in the musical sense, though I might like it to be. But Orpheus was also a seer and painter. Even so, the story's too big for me. Yet the 'character' is almost exactly conjunct the PoI, at which degree (22) the Sabians tell me a general gracefully accepts defeat. The very next (23), at Orpheus, speaks of "dramatizing the fruits of an everyday aliveness and thereby stimulating a broadened self-expenditure". That, it would seem, is what this Journal and related initiatives are about. The relevance of that in relation to others, however, remains in doubt. The DC (27) is "A mountain pilgrimage", suggesting that one hold unswervingly to one's chosen course. And dare we say anything about the Nakshatras at this place? Well, in Sid Geo Pushya-paksha or Lahiri, for example, we find Orpheus, PoI and DC in very late Sag early Cap, so, in Uttara Ashadha, ruled by the Sun, with primary motivation moksha. Nephthys is in the preceding Nakshatra, Purva Ashadha, ruled by Venus (Almuten Figuris in Trop Geo), with primary motivation moksha. Perhaps I'm vibrating as fast as the artist in creating this combinations...

The second kite formation appears to be of forthcoming importance, not because it's formed by transit or progression, but because it involves Lachesis, 'who measures the thread of life, who determines destiny', who focuses a core grand trine to Uranus and Osiris in the 12th:

apex Lachesis-6 wings Jupiter-8 and Pallas-4 focus Uranus/Osiris-12

6 - 8 & 4 → 12
The helio trop chart (recent study → Chart D) shows Osiris as focus of both a kite and a powerful YOD, legs of the latter being the Galactic Center (Sag) and Jupiter/Hekate/Anubis (Aqu). And the indicated Nakshatra? Again checking Sid Geo Pushya-paksha and Lahiri, we find both Uranus and Osiris in Ardra, with Ruling planet Rahu (the Amatyakaraka in Trop Geo) and primary motivation, Kama*(desire). Presiding deity is Rudra, lord of the storm and god of destruction, a fierce form of Shiva. Common themes are death, pain, and suffering.

Ardra's power is effort (yatna shakti), particularly for making gains in life through greater effort.2 The primary symbols for Ardra are a human head, representing thinking, and a teardrop, which represents overcoming suffering. [...] Ardra can represent the clarity and emotional cleansing that occurs after the storms of the soul recede. [...]3

My source is Dennis Harness here, but in his book on The Nakshatras he identified the Ardra's primary motivation as Kama (desire), but online as Artha (wealth). I'll take the first, but treat of 'desire' as focusing effort on what is truly desired, which is to say, identifying what one truly wants. That goes to enlightenment. Vajrayogini... It is the question posed by Ratnasambhava...

Finally, the smallest illustration, lower left, shows the basic radix in Vehlow. Note that Neptune R remains the AIR singleton, even as Jupiter is both Universal sign and Social house singleton, and both may be seen to rule the MC/Rahu.