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

Studies Index...

Using astrological relocation charts to analyze egoic transition.
Reviewing and revising I-construct, operational frameworks and orientation
in a transformative period of transits and progressions.

11-30 July 2015

A relocation chart (RC) is an astrological chart cast for a location different from the birthplace. Positions of planets do not change, but the AC, MC, Vertex, Arabic Parts, and certain other variables may shift appreciably. My birthplace (BP) is Moorhead MN USA, but I've lived in Ottawa ON since immigrating to Canada in 1969-70. My studies of astrology began soon thereafter, and while I've subsequently worked with many different types of chart, pursued innumerable variations in method, analysis and interpretation, all such work has been predicated on birthplace data and each chart was thus a birthplace chart (BPC).

We select options and make calculations on the foundation of these BP data and yet, while the resulting radix may be structurally correct and free from arithmetic error, it nevertheless may seem to be in error, generate cognitive dissonance and skewed results. I've encountered several problems in this sense, whether the astrology is Western or Eastern. Any of the many systems of house division may place planets and points in loci that lack resonance, for example. They simply think and feel wrong. Identification of Atmakaraka, the 'soul significator', and other Chara Karakas on the basis of longitudinal degree, for instance, produces different results depending on the choice of ayanamsa applied to BP data (Jaimini astrology). We try to find the best solution we can, the combination of options that produce greatest resonance and optimal results, but nothing is 'perfect'. We might opt for the heliocentric tropical, altogether eliminating AC, MC, Vertex, retrogrades, lunar nodes, and houses, etc.; and in fact I do use this system quite often, as a reference (see point 6, below). But if we stay with tropical or sidereal geocentric, findings from selected options and calculations based on BP data require tolerance of multiple perspectives, with acceptance that there is often no single answer. As in: AC and Pluto are both in the 1st, and Pluto is in 2nd. Or, my Atmakaraka can be Sun, Moon, Mercury R, Mars, and Saturn.

On the inside...

Tolerance of multiple perspectives is necessary in any cooperative endeavor, including the intrapsychic experience of collectivity in a gestalt.

The gestalt in which 'I' operate may be conceived as a plurality in which egoic function originates from and is informed by an ordinating Self, experienced as immanent divinity, presenting with and sometimes as a variable trans- and personal principals or agencies apprehended by presence and 'voice'. Both of the Self and of the principals, 'I' am invested with agency, communicate with and mediate among the principals with respect to developmental themes, work with, learn from, and represent the whole in consonance with Self. 'I' am not an independent agency, but evolve with the gestalt.

Operational ethos is inclusive and egalitarian, focused on individual "life, liberty, and pursuit of happiness", to use words clearly internalized from social experience in description of intrinsic concepts fundamental to gestalt well-being, with emphasis on acceptance, understanding, and nurturance of individual expression and group operation as a functional whole.

Working with the RC

Dramatic transits and progressions are at play in this period of egoic transition, characterized by deep-level and internal review of life experience and cognitive frameworks (age 65: nodal inverse return). Many of these astrological events are sensible in the BPC, but crucial answers we seek are not to be found in that framework. But when we shift to the RC, the inconsistencies most frequently encountered over the years in the BPC are convincingly, resonantly resolved — to me, the solutions are elegant indeed.

So then, in working with the RC we're assessing the radix with a new set of angles and variable points. What does that mean?

We treat of the horoscope as a cognitive map, a tool to designate specific functions or forces and their dynamics in personality. The AC, for example, may be seen as an interface, a point of energy exchange between the individual and the outer world, a protective mechanism through which one filters data and deals with the environment, as Roderick Kidson summarizes it in 'Auxiliary' Angles: Not Just Helpers in the Horoscope. AC might be described as the 'ascending consciousness', indicative of early environment and conditioning, natural defenses and one's manner of presentment to the world; the chart ruler is the lord of the AC sign, so the AC may be read as the point through which through which the whole of the chart is filtered. A significant shift in the locus of the AC can thus be very important, as with the MC, which may be taken to represent "the continuity of identity and personality" as reflected in choice of profession and ability to make a contribution to society — Kidston refers to the MC as the "gatekeeper of consciousness", a thought-provoking concept. Both AC and MC are significantly different in our RC, and that information is proving very useful at this point.

BPC : AC = 26º Can 17'; MC = 4ºAri37'.
RC : AC = 11º Leo 22'; MC = 27º Ari 16'.

In the following worksheet we consider both Western and Eastern applications of the RC to review and revise the I-construct, operational frameworks and orientation in the process of egoic transition. The objective is not the elimination of ego, but its transformation and refinement as an instrument in the developmental matrix and unified expression of the gestalt. Again, we're dealing with AC, MC, Vx, etc. — the new loci and aspects so formed. This simple technique addresses many of the inconsistencies I've learned to tolerate over the years, and while it doesn't resolve everything, it does a great deal, generating results revelatory in several respects. Tolerance of multiple perspectives remains important, to be sure, but in this instance, arriving at a greater degree of consonance between schema and resonance has unveiled material and concepts hidden, unseen or unappreciated for many years.

  1. Core Kite Formation : AC more closely conjunct Plu, PoS and PoF

    The core kite formation [NepR - Plu - ChiR - Ven] in the BPC is also present in the RC, but the RC AC is conjunct Plu, Part of Spirit [PoS], and PoF in Leo-1, trine the Ven complement in Ari-9, and trine the ChiR complement in Sag-5 (where we find the new Part of Identity [PoI] at 3º Sag 12' — in the birthplace chart the PoI is 18º Sco 08'). Plu (Leo-1) and NepR (Lib-3) also participate in a novile dynamic with Jup and Sun, Pis-8 and Tau-10.

    Focus is the Ven complement in Ari-9, including Rahu, from Lib-3 (NepR, Ketu). NepR is AIR singleton, so here we have a AIR-FIRE kite informed by WATER-EARTH; the focus (Ves, Ven, Rahu) in Ari-9 goes to internal harmonization of multiple principals, theory and philosophy, divinity, higher principle. Ven detriment works through NepR and Ketu, apical orientation on higher-level communication and moksha, working through illusion. Ven is in detriment in Ari-9, but it's also in mutual reception with Sun by triplicity, parallel Mars, and as Hand observes, debility often necessitates use of the style and tools of the sign opposite → in Lib-3 we find NepR and Ketu, the ruling planet of the Ashwini Nakshatra, locus of the Ven complement — primary motivation is dharma, and the deities are the Ashvina Kumars, Shiva, and Surya (Sun).

    In both the BPC and RC, the Ven complement is in the Ashwini Nakshatra, about which Harness tells us (2ff.):

    The Ashwins [Ashvins or Ashwini Kumaras (Sanskrit: aśvin-, dual aśvinau)] (Cf. Castor and Pollux) are pictured as divine, mystical doctors who ride in a golden chariot, bringing their healing energy down to the earth plane. They bring light, happiness, and bliss to everyone they touch. Ashwini has the power to quickly heal and reach things (shidhra vyapani shakti). The Ashwins can be invoked to bring about healing and rejuvenation of the body, mind and spirit. They are known as "physicians of the gods". [...]can assist in childbirth, restore youth to the old and even life to the dead. The Ashwins are forces of prana, or life force, which is quick in its action to stimulate, help and initiate a new level or healing. A Greek equivalent of the Ashwins is Asklepios [...]

    This goes to healing and harmony in gestalt.

    AstroMap : Moorhead vs Ottawa

    Astromap for BP shows the MC/Rahu line running just East of Fargo/Moorhead; the Plu/AC line is not far West of Ottawa ON, where I've lived since coming to Canada some 45+ years ago, and in solitude in the same residence these past 28 years. I'd like to compare this result with a Local Space BPC, but I lack the software; ZET 9 Lite [] appears to have the function, yet my results are questionable. Even without such information, however, the RC expansion of the core kite is immediately resonant; perhaps the Plu/PoS/AC/PoF conjunction was activated at some level on relocation to Ottawa, but we are only now working with it as a matter of conscious awareness. Why now? Because it seems the time is right; we're ready to review and understand certain issues directly, without need for defense, as, for example, with respect to previously unresolved matters of narcissistic deficit and compensation, self-inflation, anger, and impulsivity. In the BPC (trop geo Equal House) progressed Sun entered the 1st (26º17 Can) just prior to my solar return this year, and this opening of awareness is consistent with conscious reenvisionment of egoic orientation, as is today's (21 June) exact square of transiting Jup (Leo-2) with the Sun, which is BN Plu.

  2. PTAH and Lachesis kite formations, plus the MC/GC connection

    PTAH and Lachesis participate in a double-kite formation in the RC. In one kite we see PTAH (Tau-10) at apex, Ura (Can-12) and the Jup (Pis-8) complements at wings, and Pallas (Sco-4) at focus. The second kite has the same core, but the Ura group at focus of the Lachesis (Cap-6) apex. Core grand trine in this formation is WATER (4-8-12: the 'psychic trinity'), and both apices are EARTH (2-6-10: of the 'wealth trinity'). The PTAH kite goes to the question of practical objective, an empathic healing orientation (10 → 4), bridging the MC and Asclepius, trine the Vertex at 0º Cap 0' (Sag-5|Cap-6).

    The Ura group is engaged by a grand square with Lachesis, Rahu (Ari-9) and Ketu (Lib-3); we'll address this further in the next section, but let's note here that the squaring of the Nodes is mediated by the AC/Plu group, which in turn squares the Tau complement, in which Sun is BN Jup, which is inconjunct Ketu and semisextile Rahu, which is septile Sun and Algol. We're looking for psychophilosophical transformation in this case, and transcendence.

    PTAH is of particular significance here. Hephaistos, 5º47' Tau, has not been included in the Tau complement, though we've worked with it in previous studies. PTAH seems the better fit, resonating at a higher level. PTAH is He who thought the world and realized it by the Word.1

    The Jup wing addresses underworld and healing, psychospiritual development (Pis-8), and placement in the 8th suggests that material wealth is not a necessary concern — it won't be our objective if addressed responsibly (bear in mind that in helio trop, Jup opposes Plu, and Plouton is a god of 'wealth'). The focus is Pallas (Sco-4), going to the work of "perceiving the core of difficulty and getting to the root of the problem ... grasping the essence" (104ff).2 Empathy and transformation. Pallas is BN Pluto, QN Vesta, and N Ceres R. There's an emergent maternal theme here.

    MC, Hathor and PTAH are trine the GC, PoA, and Lachesis, further coordinating the foci of the two kites through this 10-9/5-6 connection — the psychophilosophical constructions informed by internal harmonization of multiple principals goes to creative approaches in self-transformation for the benefit of all. Lachesis is in the Uttara Ashada Nakshatra, 26º40' Sag - 10º00' Cap. According to Harness (82ff.)3 the primary motivation is moksha, and the deities are the ten Vishvadevas whose power is to grant "unchallengeable victory (apradhrisya shakti) [...] which depends on a righteous cause that is of benefit to all".


    The term moksha is taken to mean liberation from the karmic cycle of rebirth. The presumption is that lives are lived one after another in karmic consequence till the soul achieves enlightenment and has no further need. Equally, of course, if reincarnation is not a reality, then we might also say that everyone achieves liberation at death.

    But doesn't moksha also refer to a state of awareness achievable within life?


    Credit: Tsem Tulku Rinpoche.

    Perhaps moksha is most sensible to me as satori, the experience of kenshō, "seeing into one's true nature" (ken, "seeing"; sho, "nature", "essence".4 And that true 'nature' or 'essence' encompasses experience of what I experience as 'immanent divinity' and plurality, not a lack on integration in personality, but transcendent reality and intraspsychic community. We might speak of such 'liberation' as a particular way of seeing, freeing the group from previous limitation.

    Before Enlightenment chop wood, carry water.
    After enlightenment chop wood, carry water.
    — Zen Proverb

    White Tara

    White Tara. Sitatara.
    Credit: Tsem Tulku Rinpoche.

    Buddha Vajrayogini, ḍākiṇī and Vajrayana Buddhist iṣṭadevatā, supreme deity in the Tantric pantheon, is an imago for the transformation of all experience — everything goes to enlightenment. The Vajrayogini theme is ego-syntonic and engaged at Ajna, but something is missing from the internalization — not a matter of initiation I think, but appropriateness to the developmental path; there is a different sort of self-sense associated with Vajrasattva, but the intensity of Vajrayogini is missing. So I appear to be looking for an identificatory imago...

    Ardhanarishvara may be the presiding deity, half-male, half-female Shiva-Shakti, symbolic of basic polarity, male right, female left; but is this imago not of the Bindu chakra, aka Indu, Chandra, Soma? Or is that Parashiva and Siddhakali?

    Hakini Mudra. Image Credit:

    Hakini Mudra.
    Credit: Mudra-ele. Mudra-ele. Gesturi care întăresc spiritul.

    In Chakras: Energy Centers of Transformation, Harish Johari refers to Goddess Hakini as "doorkeeper of the sixth chakra". An aspect of Kundalini, having gained one head with each chakra, she has six, indicating 1) enlightenment, 2) thought control, 3) undivided attention, 4) perfect concentration, 5) unobstructed meditation, and 6) superconscious concentration (samprajnata samadhi). The Hakini mudra is one I frequently use.

    The rising maternal-compassionate presents profoundly in White Tara (Sitatara), with seven eyes: 3 cephalic, 1 in each palm and sole; and in Green Tara.

    Then too, Locana, Mamaki, and Pandara — Neptune, Uranus, Pluto...

    Iṣṭadevatā = personal god. SUN
    Experience of personal god occurs in epiphany ~ 15.1y (est date 15.06.65; TKetu conjunct Vx).
    A culmination point. Massive psychoemotional crisis, maternal violence, desire for death.
    Kneel in the dirt at the western edge of the woods. Try to die, but cast the knife aside.
    Look up. Overcast sky. Know you are there — why won't you talk to me?
    Whirlwind spins close to my left. Clouds split open. Brilliant Sun.
    I am in the Sun. Understood, loved. Timeless time.
    When back in my body, in the forest, realize
    that as am I, so are all.

    In the Dark, in trance within the Circle drawn in rich black Earth, I see an elongated calvarium and hear the words 'Amun Ra'. I am 31.3y. I have no conscious knowledge of or intimation what these mean until the next day when, at the library, I read of Amenhotep IV (Akhenaten) and the deity. What I learn has profound impact and informs my studies from that point forward.

    The Akhenaten story places him in the role of sole interlocutor with Aten, originally the solar disc, an aspect of Ra, deified and worshipped as the creator, the deity's full title being "Ra-Horakhty who rejoices in the horizon, in his Name as the Light which is in the sun disc."

    This lengthy name was often shortened to Ra-Horus-Aten or just Aten in many texts, but the god of Akhenaten raised to supremacy is considered a synthesis of very ancient gods viewed in a new and different way. The god is also considered to be both masculine and feminine simultaneously. All creation was thought to emanate from the god and to exist within the god. In particular, the god was not depicted in anthropomorphic (human) form, but as rays of light extending from the sun's disc.

    Atenism appears as early as the XIIth Dynasty, and worship of the Aten as a god was extensive in the reign of Amenhotep II, but Akhenaten attempted to make it of singular focus in Egyptian religion, making Aten king of all, in an insular and unpopular play during the Amarna Period, and those reforms were subsequently reversed under Tut'ankhamun and Ay. Worship of Aten was eventually abolished when Horemheb, who had served as former commander in chief of the army under Tut'ankhamun and Ay, succeeded them as last Pharaoh of the XVIIIth Dynasty.

    I am interested in Akhenaten (the name means 'Spirit of the Aten'), his reforms and the Amarna initiative to some extent, but he was not named in my vision, and I do not read him as imago so much as 'shadow' with respect to narcissistic deficit and compensation, self-inflation, overestimation, and solipsism. The caution is that one who 'hears voices' or 'sees' or 'has a special relationship with god' can succumb to the presumption that he is god, an ultimate authority, infallible, and need not rigorously self-examine. Amun Ra, on the other hand, is strongly resonant. It interests me more that the priests of Amun Ra were restored to power after Akhenaten's death, and with a vengeance; but the power dynamics are of little concern in comparison with the theological and psychospiritual themes at play. In particular, the later development of the idea that Amun inheres in all neteru, and that AMUN RA, this syncretic form, is ego-syntonic in gestalt in designation of Self, the hidden and visible.

    Ardhanari[shvara], the god Shiva and his consort Parvati in double gender 
incarnation, a relief from the Elephanta Caves. Credit: Wikimedia Commons.

    Ardhanari[shvara], the god Shiva and his consort Parvati in double gender incarnation, a relief from the Elephanta Caves.
    Credit: Wikimedia Commons.

    Iṣṭadevatā — Shakti and the maternal...

    In the RC sid geo Raman, Atmakaraka is Moon; Moon in Navamsa is Karakamsa (with AC and AL in Sag-1), and 12th from Karakamsa is Jivanmuktamsa (Sco-12), signifying the emancipation of the soul, and here we find Rahu → Durga.

    In the RC sid geo Sayana, on the other hand, Atmakaraka is Sun; Sun in Navamsa is Karakamsa (with Jup and Plu, A9 and A7 in Leo-2), and 12th from Karakamsa is Jivanmuktamsa (Can-1), where we find AC, Ura, Ven, Moon, Mars, and MerR, strongest of which is Moon → Krishna/Shiva/Parvati → Shiva or Parvati, Shiva and Parvati...


    Kṣitigarbha : BO LA MO LING TO NING SOHA

    The Awakening of Kundalini Shakti
    Piercing Lalana Chakra, the Devi reaches the Ajna Chakra, where Parama Shiva, Siddha Kali,
    the Deva-Gana and all else therein are absorbed into Her body.
    Ether along with Sound are dissolved into Ahamkara and the latter into Buddhi.
    The Bija of Akasa Ham is merged in the Manas-Chakra and mind itself in the body of Kundalini.
    After this Chakra has been pierced, Kundalini, of Her own motion, unites with Parama Shiva.
    Ajna Chakra. Mirror of India.

    PTAH is QN NepR, apex of the core kite (point 1) which is thus engaged; Sun (Tau-10) is BN Jupiter (Pis-8), and both are septseminovile NepR (Lib-3), which is BQ Moon and MerR. NepR is AIR singleton, and Moon is most aspected planet, exalted (Tau-10), BN AC/CoA, square Plu/PoS, and ruler of the birthplace chart but not the RC, where Sun rules. NepR and Moon. The RC AC is in the Magha Nakshatra. Again, the ruling planet is Ketu.

    [...] Magha gives one the power to leave the body (tyage kshepani shakti). [...] Magha expresses itself as ambition, leadership, power, family pride and loyalty to a spiritual lineage. [...] actors and performers [...] Magha represents the concretization of the soul into its individualized form. The development of a strong ego, needed for the soul to accomplish its mission, is manifested through this lunar mansion. [...] 5

    But what of that work? What is it now? Seems I'm living it. That's how.

  3. PTAH Jupiter Nodal YOD kite

    The Ura (Can-12) complement squares the Rahu group (Ari-9) and Ketu (Lib-3). This T-square is difficult to explain with respect to its effect on my life, but it always seems like a disconnect — from past and future, or karma and dharma, often in reaction to authority or what appears to be the arbitrary exercise thereof; ties are broken in pursuit of deeper insight and resources (Can-12) — Plu (Leo-1) is parallel Ura, which is midpoint of Ura Ver/CerR, MC/Sat, MerR/Plu, Sun/Plu, Ven/Pallas, PoF/Ver, and MC/AC. I am very much an 'outsider'.

    But If the Nodal axis is thus 'disengaged', how is it 're-engaged' for work-through?

    The 'boomerang' or YOD kite presents with Rahu at apex, PTAH and Jupiter at wings, and Ketu at focus. [We can identify another YOD kite focused at Rahu if we add a variable, e.g. Thuban (in early Vir-2), and treat Pallas (Sco-4) as the other leg; the resulting aspect pattern reinforces what we've already identified, so we won't consider it here.] Both kite formations discussed above are engaged via this YOD kite, through PTAH (Tau-10) and Jup (Pis-8), which in turn is part of a YOD with Lachesis (Cap-6), focused at PoF and Isis-Transpluto — these, and the AC (Leo-1) by extension, are trine Rahu (Ari-9) and sextile Ketu (Lib-3). What we get is work on 'self', pursuit of interests (PoF) and Isis-Transpluto, going to the work of "achieving wholeness and integration ― becoming what we want and need to be regardless of what others think", as Lynn Koiner interprets the hypothetical.

    Remember, we might read this as applicable since (perhaps even previous to) the time of relocation, particularly with respect to the AC involvement.

  4. Pluto and the Polarity Point.  Neptune/Venus complement work-through.

    Note the Rahu/Ketu emphasis in the dynamics and Nakshatras we're discussing. As we see in the transits shown in the RC, also applicable in the BPC, TRahu is conjunct Ketu (Lib-3) and TKetu is conjunct Rahu (Ari-9).

    Leah Whitehorse provides an excellent description of this Inverse Return:

    Ages ― 9, 27, 46, 65, 83

    Transiting North Node conjunct natal South Node. Sometimes called the 'Reverse Nodal Return' or 'Counter Nodal Return'.

    The past meets the present, staring the future in the face, gaining closure on past events that free you to move towards your future goal, detachment, revelations, understanding. Everything is turned upside down in order to gain a different perspective (the Hanged Man in the Tarot). No longer living in denial. Consequences. Checkpoint. Facing vulnerabilities. Learning by example. Discovering the gold rooted in your South Node. Integrating what you have learned so far. Release. A wake-up call.

    Plu is very closely conjunct the PoS (AC=Sun-Moon), and conjunct AC/CoA/PoF/Isis-Transpluto (Leo-1). The Plu polarity point (Aqu-7) is conjunct the PoL [Point of Life, aka Reincarnation] (AC+Sat-Jup) and several significant midpoints, including Ven/ChiR and Rahu/GC → telling something of 'others', partners, adversaries — relational happiness; interactions where there is mutual benefit and mutual need.6 That relational work is first sensible in gestalt, with Self and among the principals. The Nakshatra of interest here is Shatabhisha (6º40 - 20º Aqu), Ruling planet: Rahu, primary motivation: Dharma (right activity), deity: Varuna, god of the waters; symbol: an empty circle. According to Harness7 (95ff.),

    The deity of this lunar mansion is Varuna, the god of rain and the cosmic waters. He is also the bestower of wisdom and the god of medicines. Varuna generates the power of healing (bheshaja shakti). Varuna is a powerful, mystical healer and is the lord of maya or illusion. He is said to possess magical healing abilities and establishes, protects, and maintains natural and moral law. The primary motivation here is dharma or right activity. [...]

    [...] The symbol for Shatabhisha is a circle enclosing a space, which reflects the need for containment, independence, and solitude [...] a strong need for seclusion [...] deeply philosophical, mystical [...] need for some type of meditative practice [...] Shatabhisha is connected with the opening of the crown chakra or the summit of creative energy through the awakening of the kundalini. Rahu [...] ruling planet [...] representing the serpent energy [...] Shatabhisha usually brings about a healing crisis leading to revitalization. [...] The lunar mansion of Ashwini is considered an ideal place to rest and recuperate for the Shatabhisha individual.

    Plu is sextile, and the polarity point is trine NepR, further emphasizing the importance of the singleton, NepR, in the Swati Nakshatra (59ff.):

    [...] The deity that rules Swati is Vayu, the demigod of wind, air, breath, and prana. Vayu is the purifier and cleanser that represents the movement of pranayama that pervades the universe and sustains life. It gives the power to scatter like the wind (pradhvamsa shakti). [...] ruled by Rahu [...] Saturn, a vata planet, is exalted here. Swati reflects disciplined energy and the powers of communication to influence others. [...] symbol is coral, which has strong intuitive and psychic properties. Swati also translates as "the priest" and its native are usually learned in theology. [...] a Deva nakshatra [...] animal symbol [...] a male buffalo [...] female deity [...] Saraswati, the goddess of learning. [...] Swati people may exhibit both healing [and] destructive
    tendencies [...] very sensitive souls and need solitude to balance their vata nature.

    Re: VAYU, deity of Swati, ruled by Rahu.

    Cf. AMUN — 'the hidden one', god of wind, etc. → Amun-Ra; Amun and Mut.

    And a trinity united in plurality...

    All gods 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.
    All gods are three, and these three are encompassed and transcended by a god who is referred to only as "He", whose name is Amun, whose cosmic manifestation is Re, and whose body or cult image is Ptah. [...]

    — Of God and Gods: Egypt, Israel, and the Rise of Monotheism. Jan Assmann. University of Wisconsin Press, 2008:64.

    We treat of the AMUN asteroid as a significator in (Gem-11). It's trine NepR and the Plu-polarity complement including Persephone, both of which sextile Ves/Ven to form a kite that completes a grand sextile (Star of David) with the core kite.

    Amun is also apex of a kite formation including the AC/Plu group (Leo-1).

    Even as NepR is a work-through point, so too is the Venus complement, Ves/Ven/Rahu[and MC in the BPC], with respect to which we've already reviewed the Ashwini Kumaras and ruling planet → Ketu.

  5. The Novile aspect dynamics

    Little need be said of this most powerful dynamic, engaging Plu, Sun, Jup and NepR. Its implications are obvious and its command, unequivocal. Each of these four planets is a key focus or channel in gestalt dynamics. We've discussed Plu at length, in conjunction with PoS, AC, and PoF. Sun is Atmakaraka, and whether we accept the concept of 'soul significator', Sun clearly symbolizes my experience of divinity. The solar stellium is in Tau, with MerR and Moon in the Rohini and Sun is the Mrigashira Nakshatra, primary motivation for both of which is moksha. Animal symbol for Rohini is male serpent, ruling planet Moon; and for Mrigashira, female serpent, ruling planet Mars (which is trine the entire stellium).

    Jup is the leading edge of the psychospiritual initiative (1st slow-mover to rise before the Sun, and lead planet in the locomotive pattern of the chart) of the psychospiritual initiative → Nakshatra is Uttara Bhadrapada (103ff.):

    [...] Ruling planet is Saturn [...] Because of the Saturn and Jupiter influence in this nakshatra, [people] are Brahminic in nature and exhibit a priest-like quality that reflects their emphasis on spiritual growth. The deity [...] is Ahirbudhnya, "the serpent of the deep sea" [...] an auspicious serpent or naga [...] associated with part of Lord Shiva's army, the celestial emissaries of vital power. This lunar mansion's power is the bringing of cosmic rain (varshodyamana shakti). Ahirbudhnya the serpent symbolizes the fertility, kundalini energy, and need for seclusion that is experienced in this nakshatra. There can be tremendous psychic ability and a snake-like quality that allows [exploration of] all the nooks and crannies of life. [...]The shadow side [...] issues with anger, passion, and aggression [...] They are warriors, and if angered [...] Due to Saturn's influence delays in success can occur [...] must cultivate patience and thoroughness in their life projects. [...] may experience the death of maya through spiritual renunciation [...] need much solitude and alone time to accomplish their spiritual as well as worldly goals.

    Animal symbol is female cow → HATHOR → MUT... We ought to go back, here, to the placement of NepR in Swati to better assess the singleton presentment. What of NepR in Swati?

    A breakthrough...

    Natal Chart and Progressions, age 40.71y, 30 Jan 1991.

    Well, since this exercise is bringing to light a torrent of heretofore hidden or unattended information (see inset on Nodal Inverse Return), let's also consider the fact that NepR progressed to SD at age 40.71y, 30 Jan 1991, Ref. place: Moorhead, MN (US), 96w46, 46n52' Progr. Date: 26 June 1950 (40.71 days after birth) [Data Sheets]. We might add that MerR went direct at age 10.33y, in mid-September 1960, while I still lived on the farm near Moorhead MN. [Data Sheets]

    My, my.

    Age 40.71, Nep is SD, going D. The natal and progressed BPC for that date is shown at left.

    A review of my Journal for that period reveals studies of multiplicity, internal architecture and psychodynamics, dream recountments and analyses, and efforts to achieve a stable monthly income through greater openness regarding the nature of my work and lifestyle. Income stability would be achieved within a few months, and my studies would continue in relative seclusion. Writing was a daily activity ― it continues to be of great importance in my life. I strove to make the material readable, concise and comprehensible, but was not inclined to present it for the review of 'external' others. The work remained internally directed, geared toward enhancing intrapsychic communication and identity stability, identifying baseline structures and dynamics, fostering harmony in gestalt. Ambitions with respect to the outer world, efforts to achieve some degree of success in whatever capacity, beyond maintaining a minimalist lifestyle, were blown away, scattered to the wind.

  6. The importance of PTAH and Osiris

    We can see that PTAH and Osiris are important indicators in the RC, just as they are in the BPC, but they're significant at a deeper level as well, indicated by the helio trop chart shown here.

    We're allowing fairly wide orbs in some cases here, but it's evident that PTAH/Ascelpius (Ari) trines Plu/Isis (Leo) and the Chiron group (Sag) in a kite formation with Jup (Aqu) at apex ... FIRE-AIR. The singleton is no longer Nep, but Plu.

    Nep (Lib) in fact opposes PTAH/Asclepius (Ari), but participates in a mystic or golden rectangle with Plu (Leo), PTAH/Asclepius (Ari), and Jupiter (Aqu). AIR-FIRE-FIRE-AIR

    What's the focus in all of this?

    Note the YOD focused at OSIRIS (Can). This 'finger of fate' shows bases of Jup/Asclepius/Anubis (Aqu) and GC-Nephthys/Lachesis (Sag), with Persephone essentially at apex in what we might interpret as a YOD kite. Persephone goes to Vesta (Ari) and Mer/Imhotep/Ear/Moon (Sco), with focus, again, at Osiris in a kite formation, further emphasizing this imago ... death and resurrection with integration of principals in a functional whole. And judgments after death. The Nakshatra is the same as our BPC AC and PoF: Ashlesha (35ff.):

    [...] mystical ninth nakshatra [...] resides entirely within the sign of Cancer [...] six stars in the constellation of Hydra, the female water snake. [...] snake eyes that can penetrate to the depths [...] The serpent is a symbol of divine wisdom, procreation, sexuality and prosperity as well as danger, trouble, and unexpected attack. In Ashlesha, the serpent energy must be respected and harnessed [because] it has the power to inflict poisonous venom (visasleshana shakti). [...] ruled by the planet Mercury and inhabits the sign of the Crab, ruled by Moon [...] of a mental nature [...] deeply philosophical, thoughtful, penetrating and intelligent mind [...] shadow side is mental instability, worry, fear, and [...] melancholy [...] sharp in nature. Issues with anger and [...] hot temper [...] must cultivate a sense of gratitude and courage to face reality and life exactly as it is [...]


    Imhotep. Image Credit: Crystalinks.

    What we see in the helio chart are two (there are more, but let's focus on these) major dynamics, the PTAH group first discussed (including kite formation and golden rectangle), and the OSIRIS group of the YOD kite. They connect through Mer/Imhotep/Ear/Moon (Mer is N Nep), and less directly, through Mars. Of relevance here is the Jyeshtha Nakshatra in which we find Mer/Imhotep/Ear/Moon:

    Jyeshtha has a rakshasa nature with artha as the primary motivation. The chief deity is Indra, the King of the Gods. He is the spiritual warrior and 'dragon slayer'. The shakti of this asterism is 'the power to rise, conquer, and gain courage in battle' [arohana shakti]. The ruling planet, Mercury, reflects the troubled, yet creative genius of this lunar mansion. Albert Einstein, Friedrich Nietzsche, Howard Hughes and Vincent Van Gogh all had their natal Moons in this nakshatra. It is the nakshatra of the creative eccentric. The sharp Mars-like nature of Jyeshtha is reflected through the fixed star Antares, which is located in the heart of the Scorpion.

    NOTE: In the BPC only the Part of Identity presents in this zone. In the RC, Imhotep is retrograde, at 27º Sco 6'. In helio, which we'll construe as a 'deeper level', it's sufficient simply to consider the conjuncted group, which seems to indicate analysis, architectural invention and innovation, healing, and practical orientation.

    Imhotep 8,9,10,11 (2667 BC - 2648 BCE): Architect, engineer, physician, astrologer, scribe, vizier. Commoner by birth. Associated with Thoth, god of wisdom, writing and learning.

    NOTE: TPTAH and TImhotep are conjunct TJup and TVen in the last few degrees of Leo-1, just about to enter Vir-2, reflecting a shift in values and application in personal resources. These transits are highlighted with two large arrows at lower left in the wheel RC.

  7. House Placements: Saturn and Mars/Ketu/NepR; Jupiter

    In the RC wheel above, we see Sat/Juno/Mars in Vir-2, and Ketu/NepR in Lib-3; the same placements apply in Sayana RC, where we're also running each-rasi-is-a-house. In the Raman RC, however, we see Saturn alone in Vir-2, with Mars/Ketu/Nep in Lib-3 — a more resonant set of placements. Unlike Saturn, which is equally sensible in the 2nd or 3rd in D-1, Mars has to be in the 3rd. Again, this is the only real dissonant in the RC wheel.

    The Tau-10 locus of the solar stellium in the RC wheel and Sayana is acceptable, though I rather prefer the Raman result, which shows Moon in alone in Ari-10 and Sun/Mer in Tau-11. There are questions here, but no dissonance.

    Raman RC Chara Karakas show Moon as AK, rather than Sun (as we see in the wheel and Sayana), but I have little problem with that, as discussed with regard to the Iṣṭadevatā. Sun is the chart ruler in the wheel RC, but Moon is chart ruler in the BPC. And in the wheel RC, Moon is exalted.

    The locus of Jup (Aqu-8) is consistent through the RCs. It's also consistent with the Arudha Lagna in both Sayana and Raman.

  8. Arudhu Lagna, Arudha Pada...

    An explication from Barbara Pijan:

    Arudha Lagna — public opinion about the native (not necessarily accurate, but compellingly persuasive)

    lagna-pada = steps from the line = an often accurate view of outcomes from any lagna

    Generally speaking, all of the [12] arudha pada show the illusion-projection that a person uses to defend [...] against psychic invasion, and arudha pada also represent the general impression that the public receives on getting a "first impression" of a person.

    Given the stresses of public life and a certain required narcissistic anxiety that accompanies social interaction, there is frequently a factual gap between the arudha lagna's illusion-projection about matters of the bhava (A-1 until A-12) ― the good and the bad ― vs the reality of the material-social manifestation.

    Psychic advertising — Everyone projects, around the material self, an 'aura' (gold bubble) of hopes-dreams-wishes-expectations-needs. Usually this aura projection is quite unconscious and it represents the psychic truth of the person. However, clever people can consciously or unconsciously project the illusion of being quite a different soul than one really is. The aura is by default rather pure and innocent but in the control of a skillful handler it becomes a combination of social attributes, subtle suggestion, charismatic charm, and marketing 'spin'. Some very well trained psychics even know how to make their aura invisible, which makes the person appear to to vanish even though the material particles of the body remain present in the room.

    The aura is a very powerful entity when properly understood and controlled. Everyone has an astral shield that is full of messages about oneself that may or may not be materially accurate but nevertheless this is the advertising which the public uses to decide what is true about a person.

    If we look to the Draconic chart for a clue to the separation between the reality and presentation: mean Rahu is 4º56' from 0° Ari (true Rahu is 6º32); all planets and positions shift just that much, in both BPC and RC. While 'clever people' might be able to project an illusion, consciously or unconsciously, of being quite different than they really are, I am not so clever.

    We should also note that in the RC Draconic, both the MC and PTAH are Anaretic — 29°+. The implication is that a critical phase of development is at play in the matters so indicated.

    In the Arudha Pada table to the right of the Sayana RC, we see certain connections drawn from there to the Jup locus in Pis-8, reinforcing the Arudha Lagna. There are also connections (Arudha pada for the Vir-2 and Sag-5, with Aqu-7, going to the matter of 'others' and partnerships, adversaries, spouse — one-on-one relationships. Aqu-7 is home to the Plu polarity point and associated midpoints of key significance; Part of Life ('Reincarnation') is also found here. With respect to Aqu-7, I appreciate the take by Shirley Shoffer in The I-Thou Axis and the 7th House, though applied to egoic function in relation with principals in gestalt, seeing the goals and concerns applying to all.

    [...] With Aquarius on the cusp of the 7th house, Leo Rising may find itself actually seeking a partner whose perspective places less emphasis on the personal self and its need for individual expression — someone more geared to goals and concerns that apply equally to all people. When Leo Rising's more typical self-emphasis is tempered by cool, objective reasoning from its soulmate, allowing it to see itself as part of a greater whole, Leo Rising can learn from its inner Aquarian to be generous in a detached way, without always expecting lots of glory in return.

    It's not about personal glory but seeing, acknowledging, appreciating the characteristics, abilities and accomplishments of others, responding to their concerns and aspirations, even as the principals in gestalt. This goes to Amoghasiddhi (amogha infallible, siddhi success) and consort Green Tara, AIR element and the Heart chakra, Anahata, to freedom from envy and jealousy, to fearlessness, and to success.

  9. Vertex

    The Vertex figures prominently in the BPC, in strong novile dynamics. For example:

    MerR QN Vx QN Ura N MerR    and    Ura BN Mars BN Vx QN Ura

    These dynamics shift in the RC because the Vertex (12º Sag 59'54") goes to 0º Cap 0'7", proximal the PoA and GC and Lachesis, with Anti-Vertex at 0º Can 0'7", more closely conjunct Ura and the CoA.

    The Vertex is more closely trine the RC MC, which is now more closely trine GC, conjunct PoA and Vx. The work goes to the collective good.

We bring this study to a close with
TJupiter (Leo-1) minutes past exact trine Galactic Center (26°10' Sag-5)
and exact square Imhotep (27°06' Sco-4);
exactly trine "gatekeeper of consciousness" RC MC (27°16' Ari-9);
approaching exact trine Hathor (28°26' Ari-9) and square TSaturn (Sco-4);
soon thereafter trine PoA (29°16' Sag-5) and
Vertex (0º0' Cap-6).