SHENJIVA : My Journal of Arts.

Studies Index...

Way-finding studies in a time of existential and psychospiritual transition.
A worksheet of astrological assessments and cognitive mappings.

21-30 November 2014

Worksheets such as the one below are developed in an effort to identify and work through cognitive dissonance and affective disharmony related to confusion of identity and objective, in response to stress, fear, and anxiety.

The effort involves highly focused research driven by desire and determination to resolve the problem, and predicated of the belief that resolution will be found through guided discovery, analysis and revelation of immanent presence, in a process of Way-finding that clarifies matters of ignorance and attachment, promoting the life, liberty, and the expression of all elements in the gestalt of plural personality.  Much of that will become evident in this assessment.

Worksheet 21-29.11.14

My sense of well-being arises in context of a conceptual background, a sense of Way, of action, harmony and order. While instances of existential and psychospiritual transition quite often involve issues of identity and matters of personality organization in gestalt, the main problems we now face involve matters of attachment and accomplishment. The Dhyani Buddhas, aspects of the dharma-
body, dharmakaya, are focal wisdoms and maladaptive checks of major significance for me in this context, and these are illustrated in the worksheet by color or image. Vajrayogini is a signal theme, turning everything to the objective of enlightenment. In this exercise we'll also use astrological analysis, lunation, LuoShu, the five elements too, and chakra correlations.

A statement of the problem? Penury and lifestyle restrictions are obvious stressors at times, but these are consonant with my rather minimalist lifestyle and often serve as spurs to identify deeper attachments or constructions in need of review and revision. This time, however, the convoy lost formation and sailed off-course, attacked by Rudeltaktik, by a pack it seemed of uncounted submarines. The array of presenting problems left me feeling out of time, unable to engage, appreciating bits and pieces of importance but no sort of unifying vision or direction. The search for answers proved unsatisfying until I realized there was something much more fundamental at play. And this realization was facilitated, let me say, by meditation and a yogic Nei Gong every day.

So, let's break it down.

The current transition coincided with oppositions of tSaturn to the solar stellium; these occur every 30 years or so, with previous instances in 1984-85 and 1955.  Those oppositions were followed by tJupiter-in-Leo squares to the stellium — on this occurrence the squares will form three times (D-Rx-D) through April 2015, but generally they happen once every 12 years or so, with previous instances in Jul-Aug 2003, Jul-Aug 91, Aug-Sep 79, Aug-Sep 67, and Sep 55 - Jun 56 (ages 5-6y).

tPluto has also squared MC and Rahu, and now exactly squares Venus, which is usually (in the tropical zodiac, and with certain ayanamsas in sidereal, e.g. Fagan) the Almuten Figuris* in the radix — harmony is of key concern in gestalt.  Indeed, so difficult the recent oppositions and squares have been with respect to the limitation of opportunities in mundane terms, the focus on harmony has shifted to the Sco-Sag complement of the chart, which tJupiter trines as well as Venus, and Venus trines the complement.  This emphasizes houses 5/6 of the sidereal chart, and 6 of the tropical.  Where opportunities outward have been limited, they have expanded dramatically inward.

Again, this type of study always involves coming upon materials, concepts and schemata which immediately address or are readily adapted in answer to the questions in mind.  Note the positions of Mercury R, Moon, and Sun for example, in this sidereal chart.
Barbara Pijan's study materials on Mercury in the 10th:

...thoughts focus upon third-from-Budha = vyaya bhava-12.
The dreams, prayer, meditation, privacy, bridge between the astral and the material worlds
Astrology — seeking information on "ways to get guidance"
The bhava which is 3rd-from-Budha also creates a "landing pad" upon which the thoughts tend to dwell and linger. Naturally, if graha occupy this "focus" bhava, the nature of the repeating narrative engagement with those thoughts will adjust according to the character of the tenant graha.

Pijan references Mohandas Ghandi regarding Graha located in 3rd-from-Budha, "on which topics does the mentality dwell?", and presents the following, found in Open Your Mind, Open Your Life: A Book of Eastern Wisdom :

Keep your thoughts positive, because your thoughts become your words.
Keep your words positive, because your words become your behavior.
Keep your behavior positive, because your behavior become your habits.
Keep your habits positive, because your habits become your values.
Keep your values positive, because your values become your destiny.

Third from bhava 10 is 12, where we find Uranus, Osiris, PoF, and Ishtar, as well as Panacea, Klotho, Atropos, and others not shown here (e.g., Eq-AC ☌ ♅, and ~60 midpoints, more than any other rashi).  Uranus and Osiris are part of the kite formation with apical Hephaistos (10th), Jupiter/Kassandra (8th), and focal Pallas in the 4th.  Pof is of the YOD kite going to the Sco-Sag complement, focus on Chiron R, Hygiea and Siwa (plus Ceres R), making evident the focus on healing and nurturance — the personal and transpersonal.  There is a very real sense of being between worlds. Also of multiplicity, and multiple dimensions.  I continue to read this as emphasis of communication and guidance through the pursuit of interests.  Ishtar is exemplar, of highest degree in the chart, and 3rd is 4th from 12th = communications going to psychological foundations, underworld.

As traditional planet of highest degree, Mars is Atmakaraka (AK) in this chart, illustrating the importance of the creative drive.
tMars, we might say, is what broke the confusion and ended delay in this project, when it moved through the end of Sag and into Cap, trining the stellium to get things under way.

From Pijan's notes on Moon in the 10th:

Psychically absorbs and internalizes the class hierarchy, the social ranking behaviors, and the structure of government. Reflects the external components of social order and rule of statutory law which are present within one's environment. Makes a leader but not always a legislator. Often a highly iconic personality. [...] Emotional nourishment is gained from holding iconic roles not only in governance but also in culturally symbolic, figurehead type of positions. [There is emotional identification with role, duties, and rank.] Maternal caretaking and nurturing qualities injected into the public role. Special ability to deal with mothers and children, family life, safety and security. Signifies engagement in commerce and occupations connected to water. Naturally inclined toward caring and counseling professions [...]

All of which must be applied internally in this case, with respect the experience of plural personality.  A nurturing, counseling role among multiple principals in gestalt, or in terms of any self-applied schema.

With respect to the Enneagram, for example, while I find all nine types within me, which is to say the schema is a "good fit" despite lacunae, I tend to " see myself " as 5-9-4 as the basic core.  In the worksheet there's an illustration of psychoanalyst Karen Horney's social styles applied to Enneagram types.  I came across two brief but very useful write-ups on the meaning and significance of these ascriptions. Jerome Wagner's erudite essay entitled Karen Horney’s Three Trends (Moving Towards, Against, Away From) and the Enneagram Styles, and Rob Fitzel's succinct summary of The Social Styles.  Fitzel's description of the Withdrawn Style (Types 4,5,9) certainly resonated for me — essentially, rather than precisely.  To the extent this triadic schema applies in gestalt, the other styles, i.e., the Assertive (3,7,8) and the Compliant (1,2,6), though clearly present, in general were not seen as patterns nearly so routine, familiar, well-worn.

Back to the radix and Sun in the 11th, Pijan presents an interesting perspective which makes much sense to me, particularly when I shift it more along the lines of ancient Egyptian cosmology for example, with respect to the immanence of Amun in all neteru, or to the Fifteen Nityas, modifications of Lalita as the Red Goddess in Tantra.  Slanted to the right it might also apply to describe the "I" function in gestalt of multiple principals under aegis of Self (Sun).

Surya in bhava-11 stations Himself at the center of a network. However true networks have no fixed center.

In the 11th amza = swabhava of commonplace Shani, kingly Surya is unable to fulfill His ideal role as the radiant absolute-center flame around whom all others orbit and reflect His light.

Rather, Ravi's light is divided and distributed into countless smaller flames of intelligence, throughout the interlinked communities of association which are characterized by the rashi.

Ravi-11 shines in social community and economic development roles, and is admired by peer associates. Yet despite His obvious ability to lead, Ravi-11 is reluctant to commit to organizational leadership roles.

Surya’s disdain for “lowest common denominator” group dynamics makes Ravi-11 somewhat of an outsider who prefers to hover above the system or at its periphery, so as to reduce the loss of individuality and preserve as much creative freedom as possible whilst fulfilling the karma of following Shani’s rules.

When Ravi occupies swabhava of proletarian Shani, the unique personal intelligence must be harnessed to a greater social-economic participation movement.

There is less personality-centered glitter and more principled, coordinated, group networking effort. Greatest success in connecting, knitting, weaving, linking, and principled advance of theoretical sciences.

The network is apprehended as internal.

King Wen Later Heaven, Fu Xi Earlier Heaven, and Dhyani Buddha correlations.

NOTE: The worksheet features the King Wen Later Heaven arrangement of trigrams because it's cyclical and correlates well with Rhudyar's lunation cycle — see The Hexagrams of the Moon, by Abrahama RH. 9.01.2003. PDF.
The colored grouping at center in the illustration at left shows direction and element correlates for the Dhyani Buddhas (East, Water, Akshobhya; South, Earth, Ratnasambhava; West, Fire, Amitabha; North, Air, Amoghasiddhi; Center, Ether, Vairochana); these do not precisely sync with the Wen (shown in black) or Fu Xi (Earlier Heaven, shown in gray) arrangements of the trigrams. Neither do the lunation phases. All systems work in their way, and may be adapted. In this case we'll use the worksheet and approach the interpretation via Luo Shu, 9 Star Ki.

Another interesting theme to emerge from this worksheet, from the study of trigrams, the Luo Shu (9 Star Ki), and the lunation cycle (Rudhyar), is "humility".  In 9 Star Ki we are 5.8.2   5 has no corresponding trigram or lunation phase in correlation, whilst 8 is ☶ Mountain (Yang Soil → Balsamic Moon — we are born on Amavasya, about 9 hours before New Moon) and 2 is ☷ Earth (Yin Soil → Gibbous Moon).

In 9 Star Ki the first number is thought to represent one's constitutional type, one's true constitutional nature.  We are 5 Yellow Soil.  Yellow is considered a balanced color, and 5 is all about balance, at the center of the types.  I am reminded of the common well in feudal China, around which divisions of land were allotted, each with equal access to the water supply at center, water for the benefit of all.  The center, 5 Yellow Soil, combines the trigrams of ☷ and ☶ as I Ching hexagram 15, Earth Over Mountain, Ch'ien.  This "joining" of Soil elements goes to receiving, and to nurturance.  It refers to modesty, or humility.

The final number in one's sequence is thought to represent how one is seen by others, and the middle number, how one was as a child and may still behave under stress.  Nine Star Ki (Key) | 360 Life Lessons provides tongue-in-cheek interpretations of the middle-number regression in each case.  For 8 : The Baby. Immature, emotionally delicate. Whining. Retreat into isolation. Difficulty feeling grown up.  While it sometimes feels that way, even to me, the reality is that isolation quiets the mind and silence facilitates deeper thought.  Most yang of the earth types, White Earth 8 tends to be self-reliant, quiet, and highly introspective.  Improvise, adapt, overcome...

Finally, lower right in the worksheet, we note the positions of Rahu and Ketu in the Rasi and Navamsa charts, Rahu-9 Ket-3, and Rahu-3 Ketu-9 respectively.  The latter position, I have read, is really where Ketu would rather be by house.  In this case the rashi is Mesha, Aries.  Again from Pijan, Ketu in Mesha :

Ketu in Aries → hypo-competitive; mystical action.

Ketu's influence moves the attributes of Mesha - conflict, aggression, direct action and competition - into the 'liminal' arena.

One competes against standards for achievement it is true but these will tend to be spiritual standards which have little material value.

Thus one's warrior energies are deflected within, and one is unlikely to achieve much unique self-definition in external social life.

Dissatisfied with the basically selfish human condition, and uncomfortable with direct competition, the native typically shows a blunted individualism which is neither conformist nor marginalist, but is a profound disengagement from the whole pursuit of establishing identity.

Fair enough.
Then too, Ketu is found in Navamsa 9, and Lord Mangal is in the 5th, with Shukra, Budha and Chandra (plus Uranus), 9 from the 9th.
The creative effort is obvious.

Tayata Om Bekandze
Bekandze Maha Bekandze
Radza Samudgate Soha