SHENJIVA : My Journal of Arts.
RICHARD DAGAN

Studies Index...

Transiting Saturn Opposes Moon: Apperceiving the Goddess
Revelations with respect to tantric experience and transcendence, Atmakaraka, Devatas, Mahavidyas, Nityas, and more.

28 September - 6 October 2014

As transiting Saturn moves to exact opposition with Moon in the Taurus stellium, it again engages an important aspect pattern — A
[Ne Q GC BQ Mo BQ Ne] at
Ne/GC, 20 Sco 34'43".  This is the third and final run-through (D-R-D) in the current Saturn cycle, and it's proving fundamentally transformative with respect to encounters with the Divine Mother.

Closely connected with pattern A are similar aspect patterns B and C, focused respectively at the Galactic Center and Chiron R, engaging the 6th-house complement which includes many significant midpoints plus several asteroids and fixed stars not shown in this case.  The Chiron focus is particularly significant; closely conjunct Aditi, it is also part of a kite formation including Neptune R and Pluto, focused at Venus in the 10th.

Of additional note, here, is the grand square linking the nodes with Lachesis of the Morai (see Klotho and Atropos, closely conjunct in the 12th, proximal Uranus) and Osiris.  Rahu and Ketu assume increasing importance at this stage, or perhaps their signal importance is now being better appreciated.

At this time, these aspect patterns bear on apperception of the Divine Mother, the Goddess Shakti, for example, conceived as the Dasa Mahavidya, ten tantric goddesses representating the range of feminine divinity.  The Fifteen Nityas is another such representation, of Shri Vidya, Lalita, the Red Goddess, Tripurasundari.  Meditating upon these these imagos or exemplars, these cosmic personalities or incarnations of the deity, immanent in all, even as One becomes Many, just as all neteru are of AMUN, serves to promote psychospiritual insight and foster developmental changes through identification and recognition of the principle within.

In tantric worship, which is generally referred to as sādhanā, or spiritual exercise, the aspirant seeks to achieve an awakened or enlightened state of consciousness through techniques that are physical, mental, ritualistic, and spiritual at the same time. A central theme in tantric sādhanā is the identification of the macrososm with the microcosm, which is represented by the human organism, specifically by the sādhaka, the practitioner or adept. Through meditation techniques, rituals, images, mantras, yantras, and maṇḍalas (schematic diagrams), the adept systematically identifies parts, aspects, or dimensions of himself or herself with parts, aspects, or dimensions of the cosmos. The deities are thought of as aspects of the cosmos that correspond to aspects of the human organism — mental, physical, or both. The aim of tantric sādhanā is to establish identity with the deity worshipped, to appropriate that deity, or to awaken that deity within oneself, and then to offer it pūjā, which in effect means worshipping the divinity within oneself. Or, conversely, one worships the divinity residing within in the hope of awakening in oneself the reality that it represents.

The self-divinization of tantric sādhanā may have several results. The adept may acquire an expanded self-awareness, that is, the wisdom of self knowledge, which is often said to be tantamount to achieving mokṣa (mukti or "liberation"). That is, tantric sādhanā may result in redemptive transformation. Or such sādhanā may lead to heightened sense perception, the acquisition of siddhis through which the adept excels at one of the senses or even transcends the limits of sensory perception. These siddhis, in turn, may lead to enjoyments impossible before achieving such perfections.

These processes are familiar to me, and they remain matters of practice.  My understanding of person and place is informed by experience of self as a function of Self, such that "I" am merely a function of the reality under elaboration.  My work is within a gestalt, a community of voices or "principals", transpersonal agencies with personal aspect, in common relation with an immanent divinity, an ordinating Self first experienced as Sun.

Work with internally experienced community and communion with immanent divinity serve as predicate for contact and interaction with others.  The solar stellium in the 11th house of the chart at the beginning of this brief might suggest a social or networking focus, the importance of social awareness and conscience, idealistic leadership and more — themes which certainly apply, but first and primarily in terms of inner reality, not outer.

Though I feel no discomfort applying whole sign or another system of house division which posits the stellium in the 11th or Pluto in the 2nd, that has not be the case for much of my work with astrology, in which Pluto had to find placement in the 1st. I found Alan Oken's (1974:132) descriptor most apposite:

The regenerating, transforming, or completely annihilating tendencies of Pluto manifest themselves in the first house as a great need for solitude [...] Pluto rising marks a loner, someone who is constantly undergoing a process of transformation which is tested through sporadic attempts at social interactions. [...]

Many instances of exploratory reframing can be found in the pages of Shenjiva, often generating insights that proved most useful at the time of writing. But I have always felt a loner, comfortable only for short periods in the company of others, preferring instead the internal connections and relationships that seem to me to underpin everything else. Astrology affords innumerable options for explicating such experience. But the reality is, those explications one adopts are motivated by agency within, and indicate the direction of needful development.

Regarding current consideration of the Divine Mother, I would not that while I experience certain limited identifications with several goddesses in the above schemata, none is fully resonant.  There is, in fact, no archetypal goddess or god, for that matter, with whom I experience complete resonance.  More core experience is of the Sun.  And I have heard the name of Amun-Ra, perhaps the closest reference I have for that which cannot be named.  This is one reason I've been interested in the Jaimini concept of guiding deity — the Ishta & Dharma Devata, Pńlana Devata, and Guru Devata — and the concept of Chara Karakas.  These concepts depend on the ayanamsa applied in chart calculation (see previous study)

We look at many of these concepts in the following table, which includes sets of sidereal (Rohini-paksha and Pushy-paksha) and one set of tropical charts, including karakamsa and samsa, enabling comparison of indicated devatas and mahavidya associations.  This is an exercise in cognitive resonance and mapping.  The devi schemata are sensible to me, but not compelling.  Neither am I persuaded by the Jaimini system of chara karakas, given the different results obtained with different choices of karaka (7, 7/8, 8) or ayanamsa.  None of the schemata is truly ego-syntonic   I dont see it as the goal to annihilate ego, so much as evolve.  An experience of syntony is therefore required, to some degree, or the models aren't applicable.

Source: Komilla Sutton. Atmakaraka - Knowing the Soul's Desire
AtmakarakaWorldly DesiresSpiritual Lesson
SunSuccess, Fame, PowerLetting go of the ego, humility
MoonHappiness, Love, SatisfactionUnderstanding unhappiness; Difference between true and false love
MarsPassion, Victory, AdventureConceding defeat, patience, unrequited passions
MercuryIntellectual superiorityCrossing intellectual barriers, Divine communication, Learning to face the truth
JupiterChildren, SpiritualityTolerating other's spirituality, wisdom, putting your children before you, For women, imperfect husbands
VenusSex, Relationships, Luxury, SensualityAccepting relationships the way they are, avoiding excessive behavior, controlling sensuality
SaturnDemocracy, DutyFacing harsh truths, loneliness
RahuAchievment, ExperienceDisappointments, fears, doubts

Things change quickly.  In considering the matter of Chara Atmakaraka or "soul significator", identified as the planet of highest degree among the classical 8 (including Rahu) and said to show the soul's true nature and desire, I find arbitrary and unacceptable, less than useful, any such designation by calculation in the absence of personal resonance.  To the extent the concept is sensible at all, it must engage me completely, and as "soul" is of the divinity, my experience must make evident that signified reality.  I apperceive no separation between ego and soul in this context, and in that respect deviate from common usage of the terms.  I am a function, an expression of an immanent divinity in gestalt.  My desire is evident to me.

Sun is fixed Atmakaraka and can be read as Chara.  Mercury is "scout" planet, combust but nonetheless a planet of strength, and though I seem to inhabit the Moon, my core characteristics are best apprehended as ... well, in overview, it might be rendered thus: Jupiter leads the locomotive, Neptune R, Mars, Saturn, Pluto and Uranus (the higher Mercury) but all connect with Moon and Mercury R in various ways, as do Venus (MV, Rahu) and Chiron R, the caboose.  Radix and draconic charts show a difference of 4║55'49" Mean, 6║31'48" True.

Conjunct both Mercury and Sun, Moon rises just before both, in the last hours of the Balsamic phase, about 10 hours before New Moon.  Mercury and Moon are both strongly linked with the trans-Saturnians, as by extension is Sun, which is on the Jupiter/Pluto midpoint.  The solar stellium tenants two Nakshatras (in the tropical chart) — Rohini (ruling planet Moon, deity: Brahma) and Mrigashira (ruling planet Mars, deity: Soma, the Moon God); in both cases, the primary motivation is moksha.  The Tropical Janma lagna is 26 Can 29' 42.33", Ashlesha, Pada 3 (ruling planet Mercury, deity: Naga, the Serpent King). All of these concepts are ego-syntonic, meaningful descriptors in my experience of an ineffable divinity, each concept a perceptual tool, a spool of apperception in the weaving and walking of the path.

This exercise continues to be productive...  The Goddess theme is tantric for me, as the yantra in the table suggests.

Worship, from Douglas Harper's Online Etymology Dictionary:

Old English wor­scip, wur­scip (Anglian), weor­scipe (West Saxon) "condition of being worthy, dignity, glory, distinction, honor, renown," from weor­ "worthy" (see worth) + -scipe (see -ship). Sense of "reverence paid to a supernatural or divine being" is first recorded c.1300. The original sense is preserved in the title worshipful "honorable" (c.1300).

It's about being, not worship.  We are recognizing and affirming syntonic direction within.  While "worship" may express desire for, it may also serve to reinforce a sense of separation from the focal reality.